A Body of Divinity

That where these things are only begun, they may be perfected; And that every Church may be polished and garnished, that Zion may appear in her perfect beauty, and so the Jews may be called, and so many of the Gentiles as belong unto Christ, and the contrary enemies may be either converted or confounded.

What do we pray for in respect of every member of the Church?

Even as poor captives are always creeping to the prison door, and laboring to get off their boults: so we out of a sorrowful feeling of the spiritual bondage we are in to Satan and sin, pray that the kingdom of Christ may come and be advanced in everyone of our hearts, in justice, righteousness, peace and joy in the Holy Ghost, Rom. 14. 17. that as Kings unto God, we may subdue within us all those either opinions or affections that rise up and rebel against God.

What then are the particulars concerning the kingdom of grace, that we do crave of God in this Petition?

1. That Satan's kingdom may be abolished, Acts 26. 18. the bands of spiritual captivity loosed, 2 Tim. 2. 26. Col. 1. 13. the power of corruption, that maketh us like well of our bondage, abated, Gal. 5. 24. the instruments of Satan's tyranny, as the Turk and Pope, and all such out-laws from Christ defeated, 2 Thes. 2. 8.

2. That it would please God to gather out of every part of the world those that belong to his election.

3. That God for the gathering of them, would raise up faithful and painful Ministers in every part of the world, where there are any which belong to his election. That all loiterers and tongue-tied Ministers being removed, Isa. 56. 10, 11. faithful and able watchmen may be set over the flock of Christ, Mat. 9. 38. with sufficient encouragement of maintenance, countenance, protection, &c. and the word of God may be freely preached everywhere, 2 Thes. 3. 1.

4. That it would please God, with the blessing of his spirit, to accompany the word, so that it may be of power to convert those that belong unto him.

5. That it would please God every day more and more to increase the holy gifts and graces of his holy Spirit, in the hearts of those whom he hath already called effectually.

6. That the Lord by his word and spirit would rule in the hearts and lives of his Saints, Col. 3. 15, 16. making them also Kings in part, by overcoming the corruption which is in the world through lust.

7. That God would raise up godly and religious Magistrates, which should further and countenance his worship as much as in them lieth.

8. That the eyes of all men, especially Princes, may be opened to see the filthiness of the whore of Babylon, Rev. 17. 16. and the true beauty of pure Religion, and of the Spouse of Christ, Isa. 60. 3.

9. That God would banish and root out of his Church all those things which may hinder the proceeding of his kingdom in the hearts of those that belong unto him.

10. Finally, that he would finish the kingdom of grace, calling his elect uncalled, Rom. 9. 27. confirming such as stand, 2 Thes. 2. 17. raising the fallen, Jam. 5. 15, 16. comforting the afflicted, Isa. 61. 3. and hasten the kingdom of glory.

What do we desire of God in this Petition concerning the Kingdom of glory, and our good in the world to come?

1. That God would be pleased to take us out of this sinful and conflicting life, into peace with Christ, and translate us unto the kingdom of heaven, Phil. 1. 23.

2. That the number of the elect being accomplished, the final dissolution of all things may come: That God would hasten the second coming of his Son to judgment for the elects sake, who with singular love and affection long for it, saying; Come Lord Jesus, come quickly, Rev. 22. 20. 2 Tim. 4. 8. that we and all his chosen may obtain full salvation, and enjoy the fruition of that glory prepared for us before the beginning of the world.

3. That God would get himself glory by the final confusion of his enemies.

What are the words of the third Petition?

Thy will be done in Earth as it is in Heaven, Mat. 6. 10. Luke 11. 2.

What is the sum of this Petition?

That God would grant us, that we may voluntarily and willingly subject ourselves unto him and his providence: That renouncing the will of Satan, and our own corrupt inclination, 2 Tim. 2. 26. 1 Peter 4. 2. and rejecting all things that are contrary to the will of God, we may do his will, not as we will, nor grudgingly, but readily, Psalm 119. 60. and heartily, Col. 3. 23. following in our measure the example of the Angels and Saints that are in heaven, Psalm 103. 20. Finally, that obedience may be given to Christ, in ruling us until we be as the holy Angels.

What is meant by this word [Thy.]

Hereby we exclude all wills opposed to, or diverse from the will of God; whether the will of Satan, 2 Tim. 2. 26. or our own, 1 Peter 4. 2. naturally corrupt and enthralled to Satan; yea, whatsoever unlawful intentions or desires, repugnant to the will of God, 2 Sam. 2. 7. James 4. 15. For when we pray for obedience to God's will, we pray that all wills of wicked Angels, Zach. 3. 2. and men, Psal. 140. 8. as contrary to the will of God, may be disappointed. We desire also the suppression of our own will, as that which being prone to all sin, as a match to take fire, is naught and repugnant to the will of God, so far are we from having any free-will naturally to do that which is good, Psalm 86. 11. & 119. 37, Gen. 6. 5. & 8. 21. Rom. 8. 6. & 7. 24. which we must bewail both in our selves and others, 2 Pet. 2. 7. Ezek. 9. 4. freely acknowledging that we cannot of ourselves do the will of God, but by his assistance, and desiring grace that we may obey his will, and not the lusts of our flesh.

How manifold is the will of God?

Twofold, Deut. 29. 29.

1. His secret and hidden will, whereof the Scripture speaketh thus, If so be the will of God, 1 Pet. 3. 17. whereunto are to be referred his eternal counsel, the events of outward things, Pro. 27. 1. times and seasons, &c. Acts 17. 1.

2. His manifest will, which is revealed and made known unto us in the Word, both in his promises, which we are to believe, and in his precepts and commandments, which (as conditions of obedience in way of thanksgiving annexed unto the promises) we are to perform.

What will are we to understand in this petition?

Not so much that part which God keepeth secret from us, as that part thereof which he hath revealed in his Word, wherein is set down what we ought to do, or leave undone.

How doth that appear?

1. Because it is unlawful to search or inquire into the secret will of God, and impossible for man to know it until it come to pass; whereas to the doing of this will knowledge is requisite.

2. No man can resist or withstand God's secret will, neither is it any thank for us to accomplish it, Acts 4. 28.

3. There are no promises for performing the secret will of God, seeing a man may do it and perish, as Pilate, &c.

4. God proposeth many things in his secret will, for which it is not lawful for us to pray.

What then must we especially pray for in the secret will of God?

That when God bringeth anything to pass by his secret will, which is grievous to our natures, we may with patience and contentment submit our wills to his will, Acts 21. 14.

What do we ask of God in this petition concerning his revealed will?

1. That we may know his will, without the which we cannot do it.

2. That we may do all his will being known, and show ourselves obedient to our heavenly Father and Lord.

3. That he would bestow upon us the gifts and graces of his Spirit, that so our hearts being by grace set at large, strengthened, and directed, Psal. 119. 32, 36. we may be enabled to do his will.

4. That he would remove from us all things that shall hinder us from knowing his will, and putting it in execution; as ignorance of the revealed will of God, Psal. 119. 18. rebellion, dis • bedience, murmuring, &c. 1 Sam. 15. 22, 23. all pretences, and dispensations, or powers, presuming to dispence with the will of God. In a word, that so many as are subjects in the kingdom of Christ may do the duty of good subjects, and be obedient to the revealed will of God, seeking his kingdom and his righteousness, Matth. 6. 33. so that there is a mutual relation of this petition to the former, where we pray that God may rule; as here, that his rule may be obeyed.

What understand you in this petition by Doing?

Not a good intent only in the heart, or profession of obedience in word and pretence, Matth. 21. 30. but an actual and thorough performance of what is required of us, James 1. 25. And therefore we pray here, that the will of God may not only be intended and endeavored, but also accomplished, although it be with grief and smart, Phil. 2. 13. Acts 20. 24.

What is here meant by earth and heaven?

By earth, those that are in earth, and by heaven, those that are in heaven: For here we propound to ourselves the patterns of the Angels and blessed souls, who being freed from all mixture of corruption, do in their kind perfectly obey God, Psal. 103. 20, 22. whereby we learn that our obedience should be done most humbly, willingly, readily, cheerfully, and wholly, (not doing one, and leaving another undone) even as the will of God is done by the Angels, Matth. 18. 10. who therefore are set forth winged, to show their speediness, Esa 6. 2. and round footed, to express their readiness to all and every commandment of God, Ezek. 1. 7.

But seeing we are sinful, and the Angels holy, how can we imitate them?

We desire to imitate them in the manner, though we know we cannot equal them in measure and degree of obedience: and hereby we are taught that we should endeavor to the like holiness, and so grow therein daily more and more till we be like unto them; not that we can perform it to the full as they do. As also in this regard God himself saith, Be ye holy as I am holy, Lev. 11. 44. 1 Pet. 1. 16. and yet it were absurd to say or think, that any man could come to the holiness of God, whose holiness he is commanded to follow: And this answereth to our desire of hastening the Lord's coming in the former petition.

What then do we desire here for the manner of performance of God's will?

That we may after the heavenly pattern afore mentioned, willingly, without constraint or repugnancy, Psalm 110. 3. speedily, without delay, Psal. 119. 60. sincerely, without hypocrisy, Deut. 5. 28, 29. fully, without reservation, Psal. 119. 6. and constantly, without intermission, Psal. 119. 112. believe the promises of mercy, and obey the precepts of holiness: and so all unwilling, and by law only enforced obedience is here condemned, and we enjoined to perform our service with delight, joy, and alacrity.

Thus far of the three first Petitions, for things concerning God. To come to the three latter that concern ourselves, and our neighbor; what are we generally to note in them?

1. The order and dependence they have from the former three concerning God; whereby we are taught that there is no lawful use of these Petitions which follow, or any of them; unless we first labor in the former Petitions concerning the service of God. For we are then allowed, and not till then, ( Luke 17. 7, &c. ) to seek good things for ourselves, when we have first minded, and sought those things that concern the glory of God; because unto godliness only the promises of this life and that which is to come are entailed, 1 Tim. 4. 8.

What further?

That as in the former the word [Thy] did only respect God, so in these following by these words [our and us] we learn to have a fellow-feeling of the miseries and necessities of others; and therefore in care to pray for them, which is one trial of the true spirit of prayer.

Is there anything else common to them all?

That in all these Petitions under one thing expressed, other things are figuratively included, and under one kind all the rest, and all the means to obtain them are comprehended, as shall appear.

How are these Petitions divided?

The first concerneth man's body, and the things of this life: the two last concern the soul, and things pertaining to the life to come. For all which we are taught to depend on God; and namely according to the order observed in the Creed, (called the Apostles) 1. On the providence of God our Father the Creator for our nourishment, and all outward blessings. 2. On the mercies of Christ our Savior for pardon of our sins. 3. On the power and assistance of the holy Spirit, our sanctifier, for strength to resist and subdue all temptations unto evil.

What observe you out of the order of these Petitions?

That we have but one Petition for outward things, as less to be esteemed: but for spiritual things two, as about which our care is to be doubled, Matth. 6. 33. to teach us how smally earthly things are to be accounted in regard of heavenly: and therefore that our prayers for the things of this life should be short, and further drawn out for the things that belong to the life to come.

Why then is the Petition for the temporal things put before the Petitions for spiritual?

The first place is given to outward things, not because they are chiefest, but because,

First, it is the manner of the Scriptures, commonly to put things first that are soonest dispatched.

Secondly, that outward things may be helps to enable us to spiritual duties, ( Gen. 28. 20. 21.) and that in having aforehand earthly things, we may be the more ready and earnest to entreat for heavenly things: so our Savior Christ healed the bodily diseases, to provoke all men to come unto him for the cure of the spiritual.

Thirdly, that outward things may be as steps or degrees, whereby our weak faith may the better ascend to lay claim and hold on spiritual graces, ( Acts 17. 27, 28.) That by experience of the smaller things we may climb up to higher; whereby their hypocrisy is discovered, which pretend great assurance of forgiveness of sins, and of their keeping from the evil one; whereas they are distrustful for the things of this life.

Fourthly, God hath a consideration of our weakness, who are unapt to perform any duties, or service to God, if we want the things of this life, and that which is requisite to sustain and suffice nature.

To proceed in order: what are the words of the fourth Petition, which concerneth the things of this life?

Give us this day our daily bread, Matth. 6. 11. Luke 11. 3.

What is the sum of this Petition?

That God would provide for us competent means, and such a portion of outward blessings, as he shall see meet for us, Prov. 30. 8. not only for our necessities, but also for Christian and sober delight, according to our calling, and his blessing upon us. Likewise, that he would give us grace to rely ourselves upon his providence, for all the means of this temporal life, and to rest contented with that allowance which he shall think fit for us, Phil 4. 11, 12.

What is meant by Bread?

All outward things, serving both for our necessity, and sober delight, Prov. 27. 27. & 31. 14. as health, wealth, food, physic, sleep, raiment, house, &c. together with all the helps and means to attain them; As good Princes, Magistrates, peace, seasonable weather, and such like; As also the removal of the contrary, as war, plague, famine, evil weather, &c. And the blessing of God upon these creatures w ^ch he bestoweth upon us.

What is here to be observed?

That we must desire bread, not Quails, or other delicates, not riches and superfluity, James 4. 3. Num 11. 4, 5, 6. but a proportion of maintenance, credit, liberty, &c. convenient for us, Prov. 30. 8. 1 Tim 6. 8. and that with condition, if God shall see it good for us, or so be his good pleasure, Mat. 8. 2. James 4. 15. 2 Sam. 7. 27. which exception is a caution proper to this Petition for outward things.

What need is there of asking these things?

The frailty of our nature, not able to continue in health scarce one day without these helps, and as it were, props to uphold this decayed and ruinous cottage of our mortal bodies, less able to forbear them then many beasts: for seeing there were a necessary use of our meat in the time of innocence, the necessity by our fall is much greater.

What learn you from the word [Give?]

First, that from God all things come, Psal. 104. 27, 28, 29, 30. Acts 14. 17. which we are ready to ascribe either to the earth called the nurse, or to our money wherewith we buy them, or to our friends that give them us: As if we should look upon the Steward only, and pass by the Master of the Family; or upon the breast that giveth suck, and neglect the nurse or bottle we drink of, and pass by the giver.

What next?

That although in regard of our labor, or buying anything, it may be called ours, yet we say, Give Lord, both because we are unable by any service or labor to deserve the least crumb of bread, or drop of water, (much less the kingdom of heaven and salvation) at the hands of God, Luke 17. 10. Gen. 32. 10. and because our labor and diligence cannot prevail without God's blessing.

What learn you further?

That seeing God giveth to whom he will, and what he will, we learn to be content with whatsoever we have received: Moreover, to be thankful for it, seeing all things in regard of God are sanctified by the Word, and in regard of ourselves, by prayer and thanksgiving, 1 Tim 4. 5. And last of all, not to envy at other men's plenty, being it is God's doing, Matth. 20. 15.

What reason is there, that they should pray for these things of God, which have them already in their Garners, Cellars, &c. in abundance?

Very great. Because, 1. our right unto the creatures being forfeited in Adam, we having now nothing to plead, but only God's Deed of gift made unto us in Christ the second Adam, and heir of all things, in whom, and with whom, all things are conveyed to us, Psalm 8. 7, 8, 9. Heb. 1. 2. Rom. 8. 32. 1 Cor. 3. 22. so that although we possess them, yet are we not right owners of them but by faith, which is declared by prayer for them.

2. The things we do possess we may easily a hundred ways be thrust from the possession of them before we come to use them, according to the proverb, that many things come between the cup and the lip, 1 Sam. 30. 16, 17. Dan. 5. 5. 2 Kings 7. 17.

3 Although we have the use of them, yet will they not profit us, neither in feeding nor clothing us, unless we have the blessing of God upon them; yea, without the which they may be hurtful and poisonable unto us, Esa. 3. 1. Hag. 1. 6. Prov. 10. 22. Dan. 1. 13, 14, 15. Psal. 78. 30, 31. By all which reasons it may appear, that the rich are as well to use this petition as the poorest, praying therein not so much for the outward things, as God's blessing upon them.

Why do we say, Give us?

Hereby we profess ourselves Petitioners for all men, especially the household of faith; that for the most part everyone may have sufficient, and where want is, others may be enabled to supply it out of their abundance, 2 Cor. 8. 14.

Why do we say, This day, or, For the day?

That we are to pray for bread for a day, and not for a month, or year, &c. it is to teach us to restrain our care, that it reach not too far▪ but to rest in God's providence and present blessing, and therefore not to be covetous, Exod. 16. 19, 20, 21. Pro. 30. 8. So that hereby we profess the moderation of our care, and desire of earthly things, Matth. 6. 34. with our purpose every day by labor and prayer to seek these blessings at the hands of God.

Is it not lawful to provide for children and family?

Yes verily; not only lawful, but also needful, Gen. 41, 34, 35. Acts 11. 28. 29. 2 Cor. 12. 14. 1 Tim. 5. 8. But here our affections are only forbidden to pass measure, as to have a carking and troubling care, seeing the vexation of the day is enough for it self, Matth. 6. 34. but commit our ways unto the Lord; and to roll our matters upon him who will bring them to pass, Psalm 37. 5. Prov. 16. 3.

Why is the Bread called ours, seeing that God must give it us?

To teach us, that we must come unto it by our own labor, Gen. 3. 17. Psalm 128. 1. 1 Thes. 4. 11. In which respect, he that will not labor, should not eat, 2 Thes. 3. 8, 9, 10. For it is called our bread, which cometh to us by the blessing of God on our lawful labors, 2 Thes. 3. 12. so that neither God nor man can justly implead us for it.

What is the reason of the word daily?

By daily bread, or bread instantly necessary, or such as is to be added to our substance; we understand such provision, and such a proportion thereof, as may best agree with our nature, charge, and calling, Pro. 30. 8. For this word in the Evangelists, Matth. 6. 11. Luke 11. 3. and in the proper language of the Spirit of God is the bread fit for me, or agreeable to my condition; Which is an especial lesson for all estates, and callings, to keep them within their bounds; not only of necessity, but of Christian and sober delight, and not to ask them for the fulfilling of our fleshly desires, Psalm 104. 15. John 12. 3. Prov. 30. 8. 1 Tim. 6. 8. Rom. 13. 14. I am. 4. 3. Hereby also we are taught, that every day we must require these blessings at God's hands.

What do we then beg of God in this Petition?

1. That it would please God to preserve this mortal life of ours, so long as he seeth good in his wisdom that it maketh for his glory, and our good.

2. That he would bestow upon us all good things, needful for the preservation of this life.

3. That he would give us care and conscience to get those needful things by lawful means: which condemneth: First, those that use wicked and unlawful means towards men. Secondly, those that go to the devil.

4. That he would give us grace to use painfulness and faithfulness in our calling, that laboring with our hands the thing that is good, we may eat our own bread, Ephes. 4. 28. 2 Thes. 3. 12.

5. That we may add unto our labor prayer, (that it would please God to bless our labors in getting those things) and thanks-giving, (for them being gotten) as whereby on our part all God's blessings are assured and sanctified unto us, 1 Tim. 4. 4, 5.

6. That we may put our confidence not in the means, but in God's providence, and contain ourselves within the care for the means, leaving events unto God's only disposition, Phil. 4. 6. Psal. 37. 5.

7. That it would please God to give us faith and grace, as well in want as in abundance, to depend on his providence for outward things, Phil. 4. 12.

8. That we may be contented with, and thankful for that portion of temporal blessings, which it shall please the Lord to measure out unto us as his gift, Heb. 13. 5. Psal. 16. 6. not envying such to whom he giveth more.

So much of the Petition for things belonging to this life: What do we desire in those two which belong unto the life to come?

Perfect salvation, standing in the deliverance from the evils past, contained in the former, and those to come, comprised in the latter: By the former we pray for justification, and by the latter for sanctification.

To begin then with the former: What are the words of the fifth Petition?

And forgive us our debts, as even we forgive them that are debtors unto us, Mat. 6. 12. Luk. 11 4.

Where we are to observe:

1. The Petition for the forgiveness of our sins.

2. The reason added for the confirmation thereof, or a reason of the persuasion that they are forgiven.

What is the sum of this Petition?

That we may be justified, and be at peace with God, that God giving us a true knowledge and feeling of our sins, would forgive us freely for his Sons sake, and make us daily assured of the forgiveness of our sins, as we are privy to ourselves of the forgiveness of those trespasses which men have offended us by, Job 33. 24. Psal. 35. 3. Jer. 14. 7. Col. 3. 13.

What is meant here by debts?

The comparison is drawn from debtors, which are not able to pay their creditors, to whom all we are compared, for that we have all sinned; Therefore by debts we must understand sins; (as Saint Luke expoundeth the metaphor) and that not in themselves, as breaches of the Law of God, (for who would say that we owe, and are to pay sin unto God?) but with respect to the punishment, and satisfaction due to God's justice for the offense of sin: For our debt being properly obedience, whereto we are bound under penalty of all the curses of the Law, especially eternal death, Rom. 8, 12. 13. 18. Gal. 5. 3. we all in Adam forfeited that bond whereby the penalty became our debt, and is daily increased in us all by sinning, Luke 13. 4. Mat. 18. 24, &c. Rom. 6. 23.

What learn you from hence?

Here hence two things are implied: One, a frank and humble confession, that we have sinned both originally and actually; Another, that there is no power in us to make satisfaction for our sins.

What use is there of Confession?

Great, for that we have naturally a senselessness of sin: or else, being convinced thereof, we are ready to lessen it and make it light; the contrary whereof appeareth in the children of God, 1 John 1. 8, 9. Psal. 32. 3, 4. Prov. 28 13. Job 31. 33. 1 Sam. 15. 19, 20. Psal. 51. 3, 4, 5, 6. Acts 22. 3, 4, 5. 1 Tim. 1. 13, 15.

How can a man confess his sins, being not known, and without number?

Those that are known we must expressly confess, and the other that are unknown, and cannot be reckoned generally, Psal. 19. 12.

How appeareth it that we are not able to pay this debt?

Because by the Law as an obligation everyone being bound to keep it wholly and continually, Deut. 27. 26. Gal. 3. 10. so that the breach thereof even once, and in the least point, maketh us debtors presently, (as having forfeited our obligation) there is no man that can either avoid the breach of it, or when he hath broken it, make amends unto God for it, considering that whatsoever he doth after the breach, is both imperfectly done, and if it were perfect, yet it is due by the obligation of the Law, and therefore cannot go for payment, no more then a man can pay one debt with another.

What doth it draw with it, that causeth it to be so impossible to be satisfied?

The reward of it, which is everlasting death both of body and soul, Rom. 6. 23. the greatness and also number whereof is declared by the parable of ten thousand talents, which no man is able to pay, being not able to satisfy so much as one farthing.

But are we not able to satisfy some part of it, as a man in great debt is sometime able to make some satisfaction, especially if he have day given him?

No: and therefore we are compared to a child new borne, red with blood, and not able to wash himself, nor to help himself, Ezek. 16. 4, 5. And to captives close shut up in prison and fetters, kept by a strong one, Luke 4. 18. Matth. 12. 29. so that there is as small likelihood of our deliverance out of the power of Satan, as that a poor Lamb should deliver it self from the gripes and paws of a Lion.

What is the means to free us from this debt?

By this petition Christ teacheth us, that being pressed with the burden of our sin, we should flee unto the mercy of God, and to entreat him for the forgiveness of our debt, Matth. 11. 28. Esa. 55. 1. even the cancelling of our obligation, that in Law it be not available against us. In which respect the preaching of the Gospel is compared to the year of Jubilee, when no man might demand his debt of his Brother, Luke 4. 19.

How shall we obtain this at God's hands?

By the only blood and suffering of Christ, as the only ransom for sin: contrary to the Papists, who confessing that original sin is taken away by Christ in Baptism, do teach that we must make part of our satisfaction for our actual sin, and therefore some of them whip themselves, as if their blood might satisfy for sin, which is abominable to think.

What do you then understand here by forgiveness?

Such remission as may agree with God's justice, which will not endure him to be a loser, wherefore it is forgiveness of us by taking payment of another, Job 33. 24. even of our surety Jesus Christ in our behalf, 1 John 2. 2.

What mean you by saying, Vs, and Ours?

We include with ourselves in this petition as many as are in Christ enabled by a true faith to lay hold on him, and to plead his payment and satisfaction, Psal. 130. 7, 8. & 51. 18.

Do we here pray for the sins of this day, as before for the bread of this day?

Not only for them, but also for all that ever we have done at all times before, to the end that we might be the further confirmed in the assurance of the remission of all our sins.

What is further to be considered in this Petition?

That as in the former by Bread more was understood, so here under one part of our Justification, to wit, the remission, or not imputation of sins unto death, by means of the satisfaction of Christ's sufferings, we do also conceive the other part, which is the imputation of his holiness unto life eternal, as implied under the former, and inseparably annexed thereto. For as Christ hath taken away our sins by suffering, so he hath also clothed us with his righteousness, by fulfilling of the Law for us, Dan. 9. 24. 2 Cor. 5. 21.

What do we then ask of God in this Petition?

Six things, viz.

1. Grace, feelingly to know, and frankly and tremblingly to confess, without excuse or extenuation, the great debt of our sins, Psal. 51. 3. and our utter inability to satisfy for the same, or for the least part thereof, Psal. 103. 3. & 142. 2.

2. That God would bestow upon us Christ Jesus, and for his sake remove out of his sight all our sins, and the guilt and punishment due unto us for the same.

3. The power of saving faith, Luke 17. 5. to lay hold on the meritorious sufferings and obedience of our Lord Jesus Christ, unto our full Justification, Esa. 53. 5.

4. The Spirit of prayer, that with grief and sorrow for our sins we may crave pardon for our sins, and increase of faith, Zach. 12. 10. Mark 9. 24.

5. An assurance of the forgiveness of our sins by the testimony of the Spirit of Christ, Rom. 8. 15, 16. and exemplifying and applying the general pardon of sins once for all granted unto us at our conversion, unto the several sins and debts of every day and moment of our life.

6. We pray for remission of sin, not as intending ourselves to undergo the punishment, or any part thereof, Jer. 14. 7. But contrariwise, that the whole debt (which is properly the punishment, as hath been shown) may be accepted at the hands of Christ our Surety, and we fully discharged and acquitted, so that nothing may remain on our account, but the righteousness of Christ, Psal. 3. 8, 9. whereby the favor and kingdom of God is purchased for us.

So much of Petition: What is set down in the reason?

A true note to certify us whether our sins are forgiven us or not, by that we forgive, or not forgive others, that have offended us.

Doth this reason bind God to forgive us?

No otherwise then by his gracious and true promises, this being a necessary consequent and fruit of the other, and not a cause. For when we say, As we, or for we also forgive, &c. we argue with the Lord, not for merit, but from the model of God's grace in us, Matth. 6. 14, 15. which being incomparably inferior to the mercy and love of God; and yet disposing us to forgive and let fall (in regard of hatred or private revenge, ( Rom. 12. 19.) any wrongs and injuries of our brethren against us, may both stir up the compassion of the Lord towards us his children, Neh. 5. 19. and assure us of the attaining of this our request, James 2. 13. And therefore that we may not be destitute of so important an argument, Mark 11. 25. 1 John 3. 14. both to plead for mercy with God, and to assure our selves of success, we desire of God a portion of that mercy which is so abundant in him, that we may be tenderly affected one towards another, forgiving one another, even as God for Christ's sake forgiveth us, Eph. 4. 32. Col. 3. 13.

But seeing God alone forgiveth sins, Matth. 9. 2. Mar. 2. 7. Job 14. 4. Esa. 43. 25. here understood by the word Debt: How is it said that we forgive sins?

We forgive not the sin so far as it is sin against God: but so far as it bringeth grief and hindrance unto us, we may forgive it.

Are we hereby bound to forgive all our Debts?

No verily; we may both crave our debts of our debtors; and if there be no other remedy, go to Law in a simple desire of Justice; (yea in lawful war we may kill our enemies, and yet forgive them) being free from anger and revenge; yet so, that if our Debtors be not able to pay, we are bound in a duty to forgive them, or at least to have a conscionable regard of their inability.

How is this reason drawn?

From the less to the greater, thus: if we wretched sinners upon earth can forgive others, how much more will the gracious God of heaven forgive us? Matth. 5. 7. & 6. 14, 15. if we having but a drop of mercy can forgive others, how much more will God, who is a sea full of grace? 1 John 2. 10. & 3. 14. especially when we by forgiving sometimes suffer loss: whereas from God by forgiving us nothing falleth away.

Wherein appeareth the inequality between our debt unto God, and man's debts unto us?

First, in the number; our debts to God being compared to ten thousand; men's debts to us, to one hundred.

Secondly, in the weight; our debts to God being compared to ten thousand Talents, men's debts to us to an hundred pence.

How riseth this great inequality in the weight?

From the great inequality between God and man: for if to strike a King be much more heinous then to strike a poor boy; what is it then to strike God, who is infinitely greater then all the Kings of the earth?

What is to be gathered out of this reason?

That we should daily pray unto God, that he would mercifully work in us a merciful affection, and give us loving and charitable hearts towards all men, free from malice and revenge, and desirous of their salvation: And that as this is a testimony to our hearts, that God will forgive us, if we for his sake can heartily forgive such as have offended us: so on the other side, if we can show no favor unto others, we can look for none at the hands of God: And therefore to pray, without forgiving such as have offended us, were not only a mere babbling, but also a procuring of God's wrath more heavily against us: which condemneth the hypocrisy of many, which assuring themselves in great confidence of the forgiveness of their sins, yet cannot find in their hearts to forgive others; end so by mocking the Lord, bring a curse upon themselves instead of a blessing; seeing heart, and hand, and mouth should go together.

What further learn we by this reason?

That as our forgiveness is nothing, unless the danger of imprisonment be taken away, which inability of paying the debt doth draw with it: so it availeth us nothing to have our sins forgiven us of God, unless the punishment also be forgiven. Contrary to the Papists, who teach that sin and the guilt thereof is taken away by Christ, but that we must satisfy for the punishment of it: wherein they make God like unto those hypocrites, (here also condemned) who will seem to forgive, and yet keep a prick and quarrel in their hands, watching all occasions of advantage, which say, they will forgive, but not forget.

So much of the former Petition belonging to the life to come: What are the words of the latter, which is the sixth and last Petition of the Lord's Prayer?

And lead us not into temptation, but deliver us from evil, Matth. 6. 13. Luke 11. 4.

What is the sum of it?

In it we pray for sanctification and strength against our sins; that sin may not only be pardoned unto us, but daily mortified in us, Rom. 6. 1, 2. and we either kept by the providence of God from temptations, Prov. 30. 8. 2 Cor. 12. 8. are preserved by his grace from being hurt thereby, 1 Cor. 10. 13. 2 Cor. 12. 9. and as we pray that by the power of God we may be strengthened against all temptations; so do we also pray, that by the same power we may be raised up to new obedience: For under one part of sanctification, that is the avoiding and mortifying of sin, is implied the other part also, which is ability unto new obedience, 2 Cor. 7. 1. Rom. 6. 11.

What is here to be observed in regard of the order, that this Petition consequently followeth upon the former?

That therefore to strengthen our faith for the obtaining of this Petition, we must be assured of the former; that seeing God hath forgiven us our sins, he will be pleased also to mortify our flesh, and quicken our spirit, which are the two parts of sanctification, and never severed from true justification.

What learn you of this?

That we cannot rightly desire God to forgive us our sins, unless we crave also power to abstain from the like in time to come, else our prayers is but babbling: so that here we would be stirred to pray for strength to avoid those sins whereof we craved pardon for before: So far is it that men should think that they are justified, when they have not so much as a purpose to leave their sin. For who being delivered from a great disease will return to it again, and not rather desire a Diet whereby he may escape it. Swine indeed after they are washed, and dogs after their vomit return, the one to their mire, the other to their vomit, Prov. 26. 1 • . 2 Pet. 2. 22. As do also the Papists, who after auricular confession, being discharged in their opinion, will go to their sins afresh; but those that are truly washed by the blood of Christ, will never give themselves over to their sins again.

If they cannot return to their vomit, what need have they to pray?

Yes, very great, because God hath ordained prayer one means of keeping them from revolt, and they ought to be so much the more earnest in prayer, as they are more subject to be beaten and buffeted with temptations then others, Zach. 1. 11. Luke 11. 21.

What learn you from hence?

Much comfort in temptations, in that it is a token of God's favor, and of pardon of our sins, that we are subject to temptations.

What other cause is there to pray, that we be not lead into temptation?

For that the condition of them that are called to the hope of life, will be worse then the state of those that never tasted of the good word of God, if they give themselves to evil; As a relapse in diseases is more dangerous then the first sickness was, John 5. 14. 2 Pet. 2. 22. Mat. 12. 43.

May we pray simply and absolutely against all temptations?

No verily:

For first, the best men that ever were (yea, the Son of God himself) were subject to temptations.

Secondly, all temptations are not evil, but some are trials of our faith and hope, and oftentimes make for our good: In which regard, they are pronounced blessed that fall into divers temptations; and therefore ought we not to pray simply and without exception to be delivered from them, James 1. 2. Deuter. 8. 2. & 13. 3. but only from the evil of them.

What then do we pray for concerning them?

That if the Lord will be pleased to take trial of the grace he hath bestowed upon us, either by afflictions or by occasion of temptation to sin offered us, that we be not given over to them, or overcome by them; but that we may have a good issue, and escape from them, 1 Cor. 10. 13. And that if either we must go under trouble, or offend the Lord, we may rather choose affliction then sin, John 36. 21.

Why are they called Temptations?

Because by them God trieth our obedience, and to notify our faith and patience, both to ourselves and others, whether we will follow him or not; and therefore we may be assured, that so often as we beat back, or overcome the temptations, we have as many undoubted testimonies of his love.

What is here meant then by the word Temptation?

Sin, and whatsoever things by the corruption of our nature are occasions to lead us into sin; as prosperity, adversity, &c. Prov. 30. 9. which otherwise simply are not to be numbered among these temptations we desire here to be delivered from.

How many ways may a man be tempted?

Three:

1. By God.

2. By Satan and his wicked instruments.

3. By a man's own corruption.

How may God be said to tempt?

Though God tempteth no man unto evil, as he is tempted of none, James 1. 13. yet sometimes he leadeth men into temptations of probation, Mat. 4. 1. & 6. 13. and that first by unusual probatory precepts, as when he commanded Abraham to kill his son, Gen. 22. 1, &c. Secondly, by sending an extraordinary measure of prosperity or adversity, Deut. 8. 16. Thirdly, by letting loose Satan (his band dog) to buffet and molest the godly, as Saint Paul, 2 Cor. 12. 7. or to seduce the wicked, as Ahab's Prophets, 1 Kings 22. 22. Fourthly, by desertion, leaving men to themselves, whether for a time, Hos. 5. 15. as Hezekiah in the business of the King of Babels Embassage, 2 Chron. 32. 31. or utterly, as those whom he justly giveth up to their own lusts, Rom. 1. 26, 28. and the power of Satan, Acts 5. 3.

How agreeth it with the goodness of the Lord, to lead thus into temptation?

When all things are of him, and by him, it must needs follow, that the things that are done are provided and governed of him; yet in such sort, as none of the evil which is in the transgressor cleaveth unto him.

But how can that be without stain of his righteousness?

It is a righteous thing with God to punish sin with sin, and to cast a sinner into further sins, by way of just punishment. Therefore we desire God not to give us over to ourselves, by withdrawing his Spirit from us, as when men do delight in lies, he giveth them over to believe lies, 2 Thes. 2. 11. and for Idolatry, he justly punisheth them with corporal filthiness in the same degree, Hos. 4. 14. Rom. 1. 24. Now being naturally prone to sin, when by the just judgment of God we are left to ourselves, we rush into all evil, even as a horse into the battle, to whom we put the spurs, or as an Eagle flieth to her prey.

May not earthly Magistrates thus punish sin?

No verily, it were a cursed thing in Magistrates so to do: But God is above all Magistrates, who even for our natural corruption may justly give us over to all naughty affections.

Why do the Papists say, and suffer us not to be led into temptation?

In a vain and foolish fear of making God to be guilty of sin, if he should be said to lead us into temptation; and therefore they lay the Lord's words (as it were) in water, and change his tongue, and set him to the Grammar School to teach him to speak, which teacheth all men to speak, whose folly is so much the greater, as it is the usual phrase of Scripture, Exod. 4. 21. & 9. 16. 1 Kings 22. 20, 21, 22. Rom. 1. 24. 2 Thes. 2. 11.

What inconvenience followeth upon this addition?

Very great: For by this bare permission of evil, they rob God of his glory (working in the most things that are done of men) yea even of the best things, the doing whereof is attributed to his permission, Heb. 6. 3.

May we not offer ourselves unto temptation as Christ did?

In no wise: for he was carried extraordinarily by the power of his Godhead into the desert, to be tempted for our sakes, that in his victory we might overcome.

What learn you of this?

1. That no godly man should choose his dwelling among those of a sinful profession: As a chaste man among stews, or a temperate man among drunkards, belly-gods, &c.

2. If we fall into such companies or occasions at unawares, as did Joseph, Gen. 39. 12. and David, 1 Sam. 25. 13. 22. that we pray God for his assistance, to carry ourselves godly, and in no wise to be infected by them.

What is meant by [deliver us from evil?]

This expoundeth the former, by a flat contrary; as thus, [lead us not into temptation] but pull us out of it, even when we fall into it by our own infirmity) and that with force: For by delivering, here is meant, a forcible rescuing of our nature, Rom. 7. 24. neither able nor willing to help it self out of these dangers.

What doth this teach us?

That men are deeply plunged into sin, as a beast into the mire, which must be forcibly pulled out, although a beast will help it self more then we can do ourselves, of ourselves; not that there is not a freedom and willingness in that which is well done, but as that force cometh from that which is without, so the grace cometh not from us, but from God; therefore the Church saith, Cant. 1. 4. draw me, we will run; and Christ, John 6. 44. No man can come to me, except the Father which hath sent me draw him: Whence we learn, that to have this desire of being drawn out, is a singular favor of God.

What is God's hand to pull us out of this evil?

The Ministry of his Word, whereby he frameth our wills through the power of his Spirit to yield to his work.

What gather you of this?

That we kick not at the Ministers for reproving our sins, seeing that they strive to pluck us out of the mire, but that we rejoice and yield to their exhortation.

What is meant here by evil?

First, that evil one, 1 John 5. 18, 19. Satan, (who pretendeth to have power over us;) and in him, all his instruments and provocations to sin. Then secondly, the effect of temptation, which without the special grace of God is extremely evil; to wit, sin and damnation, 1 Tim. 6. 9.

Is not the Devil the author of all evil?

Yes: he is the first author, but properly those evils are called his, which in his own person he suggesteth.

From how many kinds of evils then desire we deliverance?

From two:

1. The inward concupiscences of our hearts, which are our greatest enemies, James 1. 14, 15.

2. The outward, as the Devil and the world, which do work upon us by the former; and therefore if we can subdue the outward, these inward cannot annoy us.

From what evils should we desire principally to be delivered?

Those whereunto we are most bent, and naturally inclined, or wherein our Country especially, or our neighbors amongst whom we converse, do most delight. That we make the hedge highest, where Satan striveth most to leap over, Matth. 8. 28. who although he knoweth not our secrets, yet seeing by his subtlety and sharpness of discovering us even by a beck or countenance is very great, we must desire wisdom of God, to discern his temptations, and power also to resist them.

Shew now briefly, as you have done in the rest, what things we pray for in this last Petition?

1. That seeing we cannot be tempted without the will of God, Job 1. 10. nor resist without his power, 2 Cor. 12▪ 9. if it be his blessed will he would give us neither poverty nor riches, Prov 30. 8. nor any such thing as may endanger our spiritual estate, but remove those causes away which lead us into temptation.

2. That he would tie up Satan, and restrain his malice and power, 2 Cor. 12. 8. or else make us wise to know and avoid his strategems, 2 Cor. 2. 11. and preserve us from the evil that is in the world, John. 17. 15. and abate the power of the corruption that is within us, Rom. 7. 24, 25.

3. That in our trials (if he see good to prove us) he would keep us from charging him with any injustice, or hard measure, Job 1. 22. and that he would give us grace to behold his holy hand therein; and to make that holy use of them for which he hath sent them, Esa. 27. 9.

4. That he would not take his holy Spirit from us in our trials: But always give us sustentation in our temptations, and to keep us from falling, and not suffer us to be overcome by the temptations, 1 Cor. 10. 13. Jude verse 24.

5. That leaving us at any time to our own weakness for our humiliation, he would graciously raise us up again with increase of spiritual strength and courage, Psal. 51. 12.

6. That he would keep us from all carnal security, from despair and presumption of his mercies.

7. That he would put an end to all trials, and to these days of conflict, in his own good time, treading Satan with his forces forever under feet, Rom. 16. 20.

8. That he would increase and perfect the work of his grace in us, enabling us to every good work, Heb. 13. 21. and instead of temptation to the contrary, affording us all helps unto well-doing, and all things that may further us in holiness, as good company, godly example, holy counsels, and encouragements, &c.

Hitherto of the Petitions: There remaineth the conclusion, containing both a Thanks-giving, which is the second part of Prayer, and a confirmation of the former requests: what are the words of this close of the Lord's Prayer?

For thine is the kingdom, and power, and the glory, forever. Amen. Matth. 6. 13.

Which words, though they be not repeated by St. Luke, yet are expressly mentioned by St. Matthew, and therefore causelessly, and without warrant omitted by the Church of Rome.

What observe you therein?

Their Sacrilege, who steal away this Thanks-giving from prayer, as if it were no part of it; so that it is no marvel that in Popery all the whole body of their Doctrine is of the salvation of men, God's glory being buried in a deep silence.

Whence is this form of Thanks-giving drawn?

Out of Daniel, 7. 14. and 1 Chron. 29. 10, 11, 12, 13. where David useth the like phrase of praising of God; but that which David enlargeth there, our Savior shortneth here; and yet comprehendeth the marrow of all.

What is the sum thereof?

That we ground our assurance of obtaining our Prayers in God from whom all things we ask do come, and to whom therefore all glory must return.

What observe you in this?

That Christ maketh this Thanks-giving consisting in the praise of God to be a reason of all the Petitions going before: and therefore a further assurance of obtaining our suits: for so good men in praying for new blessings, do always join thanks-giving for the former.

What do you here understand by [kingdom.]

God's absolute sovereignty and right over all things, 1 Chron. 29. 11. which answereth to the second Petition: and therefore this reason of God's right and authority over all, ought to move us to pray unto him, and to him alone, as to one that hath only right to anything we have need of.

What is meant by [power?]

The omnipotency of God, whereby he is able to do all things, Luke 1. 37. That beside his right noted in the former word, he is also able to bring to pass whatsoever he will; both which concur in God, though not always in earthly Princes: which seemeth to answer unto the third Petition, and ought to give us encouragement to pray unto him, who is able to effect anything we pray for according to his will, and to strengthen us to anything which in duty we ought to do, although there be no strength in us.

What is meant by [glory?]

That due, which rising from the two former of kingdom and power, doth rightly belong unto God, as following upon the concurrence of the other two. For if whatsoever we desire be granted unto us in that he reigneth powerfully; it is reason, that from the establishing of his kingdom and power, all glory and praise should return unto him again. Therefore hereby we do thankfully refer and return all good things to the honor and service of God that giveth them, Psalm 65. 1, 2. otherwise we have no comfort of our prayers: And it answereth to the first Petition, and ought to move us to pray unto him, and to assure us that our prayers are granted; seeing by our prayers duly made and granted, he is glorified: And it is one of the most powerful reasons, that the servants of God have grounded their confidence on, of being heard, that the name of God therein should be glorified.

What mean you by the word [thine?]

Hereby these Titles of Kingdom, Power, and Glory, are appropriated unto God, to whom they do belong, and all creatures excluded from fellowship with him in these Attributes. For howsoever, Kingdom, Power, and Glory, are communicated unto some creatures, (namely Kings, and Princes, Dan. 2. 37.) as God's Instruments, and Vice-gerents, Psalm 82. 6. yet God alone claimeth them originally of himself, and absolutely without dependence or control; others have them not of themselves, but as borrowed, and hold them of him as Tenants at will, Rom. 8. 15. Prov. 8. 25. Job 33. 13.

What is meant by the words, [forever, or for ages?]

By ages he meaneth eternity, Dan. 2. 4. and thereby putteth another difference between the kingdom, power, and glory of God, which is eternal, without any beginning or end, 1 Tim. 1. 17. and that in Princes, whose kingdoms, powers, and glory fade.

How is that a close of confirmation to our requests?

Because we do not only in general ascribe Kingdom, Power, and Glory unto God, as his due; but also with respect to our prayers and suits, believing and professing, that he as King of heaven and earth hath authority to dispose of all his treasures, Rev. 3. 7. as omnipotent, is able to do exceeding abundantly, above all that we ask or think, Eph. 3. 20. Finally, as the God of glory, is interested in the welfare of his servants, for the maintaining of the honor of his Name, Psal. 35. 27. and truth of his promise, Psalm 119. 49. Therefore there are here contained three reasons to move God to grant our Petitions. Because,

First, he is our King, and so tied to help us who are his Subjects.

Secondly, he hath power, and thereforefore is able to help us.

Thirdly, the granting of our Petitions will be to his glory and praise; whereupon we firmly believe, that God the mighty and everlasting King, (1 Tim. 1. 17.) can, and for his own glory will grant the things we have thus demanded, Eph. 3. 20. Jer. 14. 7. Ezek. 36. 22.

What is understood by this last word, [Amen.]

Not only, So be it, as commonly men say, but also, so it is, or shall be, as we have prayed, Rev, 22. 20, 21. For it is a note of confidence, and declaration of Faith, (without which our prayers are rejected) whereby we assure ourselves, that God will grant those things which we have prayed to him for.

Why are we taught to conclude with this word?

There being two things required in prayer: a fervent desire, James 5. 17. and faith, James 1. 6. which is a persuasion that these things which we truly desire, God will grant them for Christ's sake. This is a testimony both of our earnest affection of having all those things performed, which in this Prayer are comprehended; and the assurance of our faith to receive our desires; at least so far forth as God seeth good for us: And so hereby we do not only testify our earnest desire, that so it may be, but also express our full assurance that so it shall be as we have prayed, according to the will of God: and being already let in, Matth. 7. 8. by the key of faithful prayer, into the rich treasure of his mercies, we also set our seal, John 3. 11. in the word of faith, Amen.

Is it lawful to use no other form of words, then that which is set down in the Lord's Prayer?

We may use another form of words, but we must pray for the same things, and with like affection as is prescribed in that Prayer.

This form being so absolute, what need we use any other words in praying?

Because as to refuse this form, savoreth of a proud contempt of Christ's ordinance: so to confine ourselves to these words alone, argueth extreme idleness in this duty, wherein variety of words is required for the pouring out of our souls before the Lord, Hos. 14. 3. and oftentimes according to the occasions, someone petition is more then the rest to be insisted on, and importuned, Mat. 26. 44. Wherefore our blessed Savior hath commended this form unto us, as an excellent coppy or lesson to be both repeated and imitated, or at least aimed at by us his Scholars, for which cause, both he himself, John 17. 10. and his Apostles, Acts 4. 24. are recorded to have prayed in other words, which yet may be referred to this. Finally, the liberty which the Lord affourdeth us is not to be abridged or despised, who admitteth all languages, words and forms agreeable to this pattern; whether read, rehearsed by heart, or presently conceived, 2 Chron. 29. 30. Psalm 90 & 92. in the titles, Numb. 10. 35, 36. so be it we pray both with spirit, and affection, and understanding also, 1 Cor. 14. 15.

May there not then besides this Prayer of the Lord, be now under the Gospel a set form of Prayer in the Church?

Yes verily, so that it be left at the liberty of the Church (not of private men without consent of the Church) to alter it.

Wherefore is it necessary that there be a set form of Prayer?

To help the weaker and ruder sort of people especially, and yet so as the set form make not men sluggish in stirring up the gift of prayer in themselves, according to divers occurrence, it being incident to the children of God, to have some gift of prayer in some measure, Zach. 12. 10

Remaineth there yet anything necessary to be considered of Prayer?

Something would be spoken of the kinds and circumstances thereof.

What kinds are thereof Prayer?

Prayer is either public or private, and both of them either ordinary or extraordinary, Acts 6. 4, &c. 1 Tim. 2. 12. Mat. 6. 6. Acts 10. 4. Joel 2. 15. Jonah 3. 6.

What is public Prayer?

It is prayer made of and in the Congregation assembled for the service of God, Psal. 84. 1, &c.

What is private Prayer?

It is that Prayer which is made out of the Congregation, and it is either less private, as when the whole Family, or private friends meet in that exercise, 2 Sam. 6. 20. Esther 4. 16. or more private, when either one of the members of the Family, Nehem. 1. 4, 5, 6. Gen. 25. 21. or some by reason of special duty they have jointly together made their prayers, 1 Pet. 3. 7.

Is it not enough for everyone in a Family to make prayers with the rest of the body of that Household?

No, it is required also that we pray solitarily by ourselves, Math. 6. 6. For as every man hath committed special sins, which others in the Family have not, and hath special defects, and hath received special favors, that others have not: so in these regards it is meet that he should have a special resort unto God in Confession, Petition, and Thanksgiving.

What is ordinary Prayer?

It is that prayer which is made daily upon ordinary occasions, Psal. 55. 17. Dan. 6. 11.

What is the extraordinary?

That which is made upon special occasion, or extraordinary accident falling out, by reason whereof it is both longer and ferventer, Psal. 119. 62. Acts 12. 5. Joel 2. 15. Jonah 3. 6.

Are the same persons always to keep the private extraordinary Prayers, that keep the public?

No: not such persons as are under the commandment of others, unless it be public, or with consent of their commanders, Numb. 30. 13, 14, &c.

What are the ordinary circumstances of Prayer?

Gestures, Place, Time.

What behavior and gesture must we use in Prayer?

We must use such holy behavior, and comely gestures of body, as are beseeming the Majesty of God, with whom we have to deal, and so holy an exercise which we have in hand; namely, such as may best express and increase the reverence, humility, fervency and affiance, that ought to be in our hearts; as the bowing of our knees, Eph. 3. 14. lifting up of our hands and eyes to heaven, Lam. 3. 41. John 17. 1, &c. which yet are not always, or absolutely necessary, Luke 18. 13. so our hearts be lifted up, Psal. 25. 1. and 143. 8. and the knees of our conscience bowed before the Lord, Phil. 2. 10. and nothing done unbeseeming the company with whom we pray, and the kind of prayer.

Is not the behavior all one in every kind of prayer?

No: In private prayer it sufficeth that we use such words, gestures, &c. as may express our reverence and faith towards God, 1 Cor. 14. 2. In public prayer our behavior must be such as may also witness our communion one with another, and desire of mutual edification, 1 Cor. 14. 4. and verse 17. 40. When we pray by ourselves we have more liberty of words and gestures then in company, 1 Kings 18. 42. In extraordinary prayers the public must be done with open show of the affection, either sorrow or joy, Esa. 1. and 58. Joel 2. 13. which in the private must be covert and secret, Matth. 6. 17.

Where must we pray?

Generally all places are allowed, 1 Tim. 2. 8. the ceremonial difference of places being removed, John 4. 21, &c. and Christ our propitiatory every where present before us, Matth. 18. 20. Notwithstanding, according to the kinds before mentioned, the public place of resort for the worship of God best fitteth common prayers, Esa. 56. 7. Joel 2. 17. and the private house or Closet is most convenient for private supplication, Matth. 6. 6. howsoever the sudden lifting up of the heart in secret unto God, may be as occasion is, without gesture, in any place or company, Neh. 2. 4.

When must we pray?

Continually, as the Apostle enjoineth, 1 Thess. 5. 17. For the whole course of a Christian is a perpetual intercourse with the Lord, either suing for mercy, or waiting for the answer of his suits, or rendering thanks for graces received, Psal. 5. 3. Luke 2. 37. Nevertheless ordinarily the Sabbath among the days of the week, Psal. 92. Title, and morning and evening among the hours of the day, ibid verse. 2. are to be preferred▪ whereto such time must be added wherein we enter into any business, Col. 3. 17. Pro. 3. 6. or receive any of the creatures or blessings of God, 1 Cor. 10. 31. 1 Tim. 4. 4, 5. Extraordinarily other days or hours must also be set apart for prayer, especially in cases requiring longer continuance therein, Psal. 55. 17. & 119. 62, 164.

What circumstances are annexed unto such extraordinary prayer?

An holy fasting or feasting, 1 Cor. 7. 5. Zach. 8. 19. Neh. 8. 10. the one, to further our zeal in petition; the other, in thanksgiving.

What mean you by Fasting?

Not any natural abstinence, arising from sickness; nor medicinal, used to prevent or remove the same; nor civil, enjoined sometimes by authority, as in case of dearth; sometimes enforced by necessity, as in siege, 2 Kings 6. 25. seafaring, &c. nor yet moral, for subduing of carnal concupiscence, 2 Kings 25. 26, 27. 1 Cor. 9. 27. and preservation of chastity, required (especially in some constitutions, 1 Cor. 9▪ 27.) by virtue of the seventh Commandment: But religious, Joel 1. 14 that is referred to religious ends, for the furtherance of the special practice of repentance, and the enforcing of our prayers.

Is fasting a good work?

Fasting is not properly a good work, but an help, an assistance thereto, namely, to prayer.

Whether is the outward exercise thereof a certain mark of a godly man?

The Pharisees which fasted Luke 5. 33. came not to our Savior Christ to learn of him, (48.) as the Disciples of John did, Matth. 9. 14. although it were in weakness) but to discredit him, namely, to make the world believe that he was a belly-god, as the Church of Rome doth charge the children of God now, to open a school to all liberty of the flesh, following the steps of their old fathers the Pharisees.

What is an holy Fast?

The chastising of our nature, and laying aside the delights of the senses for a time, Joel 2. 16. 1 Cor. 7. 5. to the end thereby to humble ourselves, and to make us more apt to prayer. Or more fully: Fasting is a religious abstinence commanded of God, whereby we forbear not only the use of meat and drink, but also of all other earthly comforts and commodities of this life, so far as necessity and comeliness will require, to the end that we being humbled and afflicted in our souls by the due consideration of our sins and punishment, may (grounded upon the promise of God) more earnestly and fervently call upon God, either for the obtaining of some singular benefit, or special favor we have need of, or for the avoiding of some special punishment, or notable judgment hanging over our heads, or already pressed upon us, Acts 16. 30, 31, 32. & 14. 23. 2 Chron. 20. Joel 1. & 2. 12. 16.

Is there any necessity of this exercise of Fasting?

Yes verily; in that it is necessary to humble ourselves under the mighty and fearful hand of God,; and to afflict our souls with the consideration and conscience of our sins, and the punishment due unto them; unto which this outward exercise of Fasting is a good aid: for howsoever the kingdom of God consisteth not properly in the matter of meat and drink, whether used or forborne, Rom. 14. 17. yet fasting, as an extraordinary help unto the chief exercises of Piety, hath the warrant and weight of a duty as well from precepts, as examples, both out of the old Testament, ( Lev. 23. 27. &c. Joel 2. 22. Esa. 22. 12.) and the new, ( Mat. 9. 14, 15. Acts 13. 3.) And our Savior Christ, Luke 5. 35. doth expressly say, that the time shall come when his Disciples shall fast: where both by the circumstances of the persons and of the time, the necessity of fasting is enforced.

How so?

By the persons, for that the Apostles themselves had need of this help of Fasting for their further humiliation; and by the time, for that even after the Ascension of our Savior Christ, when the graces of God were most abundant on them, they should have need of this exercise.

What is gathered hereof?

That it is a shameful thing for men to say that Fasting is Jewish, or Ceremonial.

What do you gather, in that our Savior would not have his Disciples to fast till after his Ascension?

His singular kindness, in that he would not suffer any great trouble, or cause of Fast to come unto them, before they had strength to bear them, or were prepared for them.

When is the time of Fasting?

As oft as there are urgent and extraordinary causes of Prayer, either for the avoiding of some great evil, or notable calamity, 1 Sam. 7. 6. Est. 4. 16. or for the obtaining of some great mercy, or special benefit at the hand of God, Neh. 1. 4. Acts 10. 30. For in that our Savior Christ teacheth, Luke 5. 34. that it must not be when he who is as it were the Bridegroom is with his Disciples, to furnish them with all manner of benefits they had need of: we are taught, that the time is, when any great calamity is hanging over us, or fallen upon us, whereby the gracious presence of Christ is taken from us; or when there is any weighty matter to be taken in hand.

What gather you hereof?

That the fast of Popery is foolish, which is holden at set times, whether the time be prosperous, or not prosperous; whether the affairs be common or ordinary, or whether they be special or extraordinary.

When then is this religious exercise of Fasting to be performed of Christians?

When God calleth upon us for this duty by the occasions arising from his providence, and our own necessities, Matth. 9. 15.

What are those occasions, whereby the Lord calleth us to fasting?

They are generally two, as hath been noted, viz.

1. Evils, which being felt or feared, we desire to remove, or prevent as sins, 1 Sam. 7. 6. 1 Cor. 5. 2. and the judgment of God for sin, Est. 4. 16. Jonah 3. 7. Mat. 17. 21.

2. Good things, spiritual, Acts 10. 30. or outward, Neh. 1. 4. which we desire to enjoy, and therefore do thus seek them, and prepare our selves for the receiving of them.

When is this Fast to begin and end?

As in all holy rests, after preparation, Luke 23. 54. it is to begin in the morning of the day of the Fast, and to continue to the morning of the day following, Mark 16. 2. Luke 24. 1.

It seemeth by this, that the Law of Fasting, will not suffer a man to sup the night of that day when the Fast is holden?

The Fast is so long continued as hath been said; but so, as there be that refreshing whereby health may be preserved: for such as be sick or weak, are to take somewhat for their sustenance, thereby to be better able to serve God in the Fast, provided that they do not abuse this to license of the flesh.

Is it of necessity that the Fast should always begin in the morning, and continue until morning?

No; It may be from morning to evening, Judges 20. 26. 2 Sam. 3. 35. or from evening till evening again, Lev. 23. 32. and according to the greatness of the affliction, the Fast is to be prolonged even to the space of three days, as appeareth by the examples of the Jews, Est. 4. 16. & Paul, Acts 9. 9.

What are the kinds of Fasting?

It is either public, or private.

What is the public Fast?

It is when for a general cause the Churches do fast, viz. when the Governors and Magistrates, Joel 2. 15. stirred up by consideration of common sins, Neh. 9. 1, &c. Calamity, Jonah 3▪ 7, 8. necessities, or business of great importance, do in the name of God blow the trumpet and call a solemn assembly, or assemblies: in which case he that obeyeth not, is culpable before God and man, Lev. 23. 29. And it is either more public, when all Churches fast generally; or else less public, when some particular Churches are humbled in fasting.

What is the private Fast?

When upon the view either of public causes, considered of by such as are in Authority, Ezek. 9. 4. Ezek. 13. 17. or of the like, but more private occasions, (as domestical or personal, &c.) a Christian is moved either with his family, or special friends, Zach. 12. 12. 1 Cor. 5. or by himself solatary, Matth. 6. 17. to humble himself before the Lord: for it is more or less private: less private, as when a particular house; more private, when a particular person is humbled in fasting.

Is there any difference in the manner of holding of a public and private Fast?

Yes: in a public Fast the sorrow and grief ought to be declared openly to the view of all, which ought to be covered as much as may be in the private Fast, wherein the more secrecy is used, the greater proof is there of sincerity, and hope of blessing: wherefore our Savior Christ reproveth the private Fast of Hypocrites, that would outwardly appear to men to fast, and commandeth the contrary, Matth. 6. 16, 17.

Whom doth God call to this exercise of Fasting?

All Christians enabled by understanding and grace to judge, and aright to perform this weighty duty, Zach. 12. 12, &c. unless any be exempted by present debility, Matth. 12. 7. 1 Sam. 14▪ 29, 30. but differently, according to the divers occasions of fasting, and the kinds thereon depending, (whereof before hath been spoken.)

May those that are under the government of their Parents, or Masters, fast without leave of them?

No, but in the public all may fast.

Are all persons meet for this exercise of fasting?

By the unfitness of his own Disciples for it our Savior Christ teacheth, that they that are meet for this exercise must not be Novices in the profession of the truth; no more then he that is accustomed with the drinking of old wine can suddenly fall in liking of new wine, Luke 5. 33.

Is it so hard a matter to abstain from a Meales meat, and such bodily comforts for a small time, which the youag sucking babes, and the beasts of Nineveh did, and divers beasts are better able to perform then any man?

No verily, but hereby appeareth that there is an inward strength of the mind required, not only in knowing of our behavior in this service of God, but also of power and ability to go under the weight of the things we humble ourselves for, which strength if it be wanting, the fast will be to those that are exercised in it, as a piece of new clothe sewed into an old garment, which because it is not able to bear the stress and strength of, hath a greater rent made into it then if there were no piece at all.

What gather you hereof?

That it is no marvel that where there is any abstinence and corporal exercise in Popery, yet that the same makes them nothing better, but rather worse, having not so much as the knowledge of this service of God, much less any spiritual strength and ability to perform it with.

What then are the parts of a true Christian Fast?

They are partly outward, partly inward. 1. Bodily exercises, serving to the inward substances, 1 Tim. 4. 8.

2. An inward substance sanctifying the bodily exercise, and making it profitable to the users.

What is the bodily exercise in fasting?

It is the forbearing of things otherwise lawful and convenient, in whole or in part, for the time of humiliation, so as nature be chastised, but not disabled for service; and the delights of the sense laid aside, but yet without annoyance and uncomeliness.

What are those outward things that are to be forborne during the time of fasting?

First, food, Esther 4. 16. Jonah 3. 7. from whence the whole action hath the name of Fasting; and the word doth signify an utter abstinence from all meats and drinks, and not a sober use of them, which ought to be all the time of our lives: Wherefore this outward exercise is thus described, Luke 5. 33. The Disciples of John and the Pharisees fast, but thine eat and drink.

What is here to be considered?

A charge upon Popery: For the greater sort of people amongst them, in the day of their Fast fill their bellies with bread and drink; and the richer sort, with all kind of delicates, (flesh, and that which cometh of flesh only excepted:) So that the fasting of the one and the other is but a fullness, and the latter may be more truly said to feast then a fast.

It seemeth you make it unlawful for those that fast to eat anything during their fasting.

Not so: if for help of weakness the taking of meat be moderately and sparingly used, as before hath been observed.

What other things are outward?

The ceasing from labor in our vocations on the day of the Fast, Num. 29. 7. to the end we may the better attend to the holy exercises used in fasting; in which respect such times are called Sabbaths, Levite. 23. 32. The laying aside of costly apparel, or whatsoever ornaments of the body, and wearing of homely and courser garments, Exodus 33. 4, 5. Jonah 3. 5, 6. The forbearing of Sleep, Music, Mirth, Perfumes, &c. Dan. 6. 18. & 10. 2, 3. And this abstinence is required of all that celebrate the Fast: But of married persons there is further required a forbearance of the use of the marriage bed, and of the company each of other, 1 Cor. 7. 5. Joel 2. 16.

What is the meaning of the abstinence from these outward things?

By abstinence from meat and drink, by wearing of courser apparel, by ceasing from labor in our Callings, and by separation in married persons for the time, we thereby profess ourselves unworthy of all the benefits of this present life, and that we are worthy to be as far underneath the earth as we are above it: yea, that we are worthy to be cast into the bottom of hell, which the holy Fathers in times past did signify by putting ashes upon their heads, the truth whereof remaineth still, although the ceremony be not used.

What is the spiritual substance of duty, whereto the bodily exercise serveth?

It is an extraordinary endeavor of humbling our souls before the Lord, and of seeking his face and favor, Ezra 8. 21. wherein that inward power and strength whereof we speak is seen.

Wherein doth it consist?

1. In the abasing of ourselves, Joel 2. 13. by examination, confession, and hearty bewailing of our own and the common sins, Ezra 9. 3, 4. Neh. 9. 1, 2, &c. Dan. 9. 3, 4, 5, &c.

2. In drawing near unto the Lord by faith, Luk. 15. 18, 21. and earnest invocation of his name, Jonah. 3. 8. Esa. 58. 4. The former is grounded upon the meditation of the Law, and threats of God; the later upon the Gospel and promises of God touching the removing of our sins, and God's judgments upon us for them.

How agreeth this with the Popish Fast?

It faileth in both parts: for instead of humbling themselves, and afflicting their souls, they pride themselves, and lift up their minds, in thinking they deserve something at God's hands for their fasting; which is great abomination. Neither have they upon the days of their Fast any extraordinary exercise of prayer, more then upon other days; of all which it may appear how small cause they have to boast of their fasting, which in all the warp thereof hath not a thread which is not full of leprosy.

What is required in our humiliation?

Anguish and grief of our hearts, conceived for our sins, and the punishment of God upon us, for which we ought to be humbled in fasting: For the effecting whereof we are to set before our eyes,

1. The glass of God's holy Law, with the bitter curses threatened to the breakers thereof.

2. The examples of vengeance on the wicked.

3. The judgments now felt or feared of us.

4. The spiritual contemplation of our blessed Savior, bleeding on the Cross with the wounds which our sins have forced upon him, Zach. 12. 10, &c.

What is required in our drawing near unto the Lord by Faith?

Not only fervently and importunately to knock at the gate of his mercy for the pardon of our sins, removal of judgments, and grant of the graces and blessings we need, Psal. 51. 1, 2, &c. verse. 14. & 112. 4. but also to make a sure Covenant with his Majesty, Nehem. 9. 38. of renewing and bettering our repentance thence forward in a more earnest and effectual hatred of sin, and love of righteousness, Esa. 55. 7. Jonah 3. 8.

What fruit or success may we look for, having thus sought the Lord?

Who knoweth whether by this means we may stand in the gap, and cause the Lord to repent of the evil intended, and to spare his people? Joel 2. 14, 18, &c. Jonah 3. 9, 10. At the least for our particular we shall receive the mark and mercy promised to such as mourn for the abominations generally committed, Ezek. 9. 4, 6. together with plentiful evidence of our salvation, and assurance of the love of God towards us, Matth. 6. 18. Pro. 28. 13. 1 John 1. 9. strength against temptations, patience and comfort in afflictions, with all other graces plentifully vouchsafed (especially upon such renewing of acquaintance) by him who is the rewarder of all that come unto him, Heb. 11. 6. so that we need not doubt, but that as we have sown in tears so we shall reap in joy, Psal. 126. 5. and as we have sought the Lord with fasting and mourning, so he yet again will be sought ( Ezek. 36. 37.) and found of us with holy feasting and spiritual rejoicing.

What is an holy feasting?

A comfortable enjoying of God's blessings, to stir us up to thankfulness and spiritual rejoicing: Or, (to describe it more largely) It is a solemn Thanks-giving unto God for some singular benefit (or deliverance from some notable evil, either upon us, or hanging over us) which he hath bestowed upon us, especially after that in fasting we have begged the same at his hand, Zach. 8. 19. Ezek. 9. ad 32. for this is a duty especially required for the acknowledgment of such mercies as we have by the former course obtained, Psal 30. 11, 12. & 50. 15. Esther 9. 22. and so answering thereto, that from the one the other with due reverence may be conceived.

What ought especially to be the time of this duty?

The time that is nearest unto the mercy and benefit which we have received, as we see in the story, Esther 9. where the Jews that were in the country, and in the provinces, did celebrate their feast on the 14. day of the month Adar, because they had overthrown their enemies the 13. day before: and the Jews in Sushan, because they made not an end of the slaughter of their enemies before the 14. day was past, they celebrated it the 15. day. Look 2 Chro. 20. 26. and that example of Jacob, checked for deferring the payment of his vow at Bethel.

Wherefore ought we to take the time that is next the deliverance?

Because we being most strongly and thoroughly affected with the benefit we receive the first time it is bestowed upon us, especially where there is not only a notable benefit befallen unto us, but thereby also we are freed from some notable evil that was upon us, or near unto us, we are then most fit to hold a feast unto the Lord.

Why is the ordinance of a yearly Feast by Mordocheus rather commanded upon the day after the slaughter of their enemies, then the day of the slaughter?

To set forth that rejoicing ought not to be so much for the destruction of our enemies, as that thereby we obtain peace to serve God in.

Wherein doth this feast consist?

The scope and drift of it is, to rejoice before the Lord, and to show ourselves thankful for the benefit received, not only in that we are delivered, but that we are delivered by prayer that we have made unto God, whereby our joy increaseth, and whereby it differeth from the joy of the wicked, which rejoice that they are delivered as well as we.

How may that be best performed?

Partly by outward and bodily exercises, and partly by spiritual exercises of godliness.

What are the outward exercises?

A more liberal use of the creatures, both in meat and apparel, then is ordinary.

May we eat and drink on that day more then on others?

No: the exceeding is not in the quantity of meat and drink, but in a more dainty and bountiful diet then ordinary, Neh. 8. 10. which yet is to be referred to the exercise of godliness, and therefore ought to be used in that moderation and sobriety, as men may be made more able thereunto; even as the abstinence in fasting is used to further humiliation of the mind, and affecting of the soul.

What is the exercise of godliness?

It is either in piety and duty unto God, or in kindness unto men.

What is the duty unto God?

To lift up our voice in thanksgiving unto him, as for all other his mercies, (whereof this benefit should cause the remembrance, as one sin causeth the remembrance of others, Psalm 51.) so for that present benefit; and for that purpose to call to remembrance, and to compare the former evils, which either we were in, or were near unto, with the present mercy, and every part of the one with the members of the other.

What other duty of Piety is to be performed unto God?

By a diligent meditation of the present benefit to confirm our faith and confidence in God, that he that hath so mightily and graciously delivered us at this time, will also in the same, or the like dangers, deliver us hereafter, so far as the same shall be good for us.

What is the kindness we should show towards men?

An exercise of liberality, according to our power, out of the feeling of the bountiful hand of God towards us.

To whom must that be shown?

To our friends in presents; and, as it were, in New-years gifts, Rev. 11. 10. and portions to be sent to the poor and needy, Neh. 8. 10.

What remaineth further of these holy Feasts?

The sorts and kinds of them which are as before we have heard of Fasts; to which I refer the Reader.

Hitherto of Prayer, and the extraordinary circumstances thereof, Fasting, and Feasting: what is a Vow?

A solemn promise made unto God by fit persons of some lawful thing, that is in their choice and power to perform it.

It is thought that Vowes are Ceremonial, and not to pertain to the times the Gospel?

There are indeed good, yea, excellent persons that think so, which carry so much the more a dislike of Vowes, because they have been abused in Popery. Howbeit, it appeareth by the fifty Psalm, verse 14, 15. that it is a constant and perpetual service of God; as shall appear.

What is the proper end and use of a Vow?

It is twofold:

First, to strengthen and confirm our faith.

Secondly, to testify our thankfulness unto God; but no way to merit anything at God's hand: So that whereas the exercise of a Fast is in adversity; and of a Feast in prosperity; the Vow may be in both.

Who are the fit persons that may vow.

Such as have knowledge, judgment, and ability to discern of a Vow, and of the duties belonging to the performance of the same, Numb. 30. 6.

Are all such bound to vow?

Not simply all; for it is no sin not to vow, Deut. 23. 22. but those only, which either being in distress feel a want of feeling of God's assistance, thereby to strengthen their faith for neecessary aid: or they who being delivered from some necessary evil, or have received some singular good, where no vow hath gone before, should witness their thankfulness, Deut. 13. 21, 22. Numb. 30. 2. & 6. 2. &c.

What have we herein further to consider?

That the Vow must be of lawful things; else it is better not to pay the Vow, then to pay; as Herod and the forty mentioned in the Acts, 23. 14. And as the Munks, Friars and Nuns vow willful poverty, perpetual abstinence from Marriage, and Canonical obedience, and the people pilgrimage.

May we vow anything which is lawful to be done?

We may not vow any vile or base thing: As if a wealthy man should vow to give to the poor some small value far under his ability; for what either token of thankfulness can that be, or what comfort in his troubles can he take of the performance thereof?

What have we secondly to consider?

That the vow must be of such things as are in our choice to perform.

How many ways fail men against this?

Two ways:

1. In vowing that which we are not able to perform.

2. In vowing that which otherwise by the Law of God we are bound to perform.

Who be they that vow that which they cannot perform?

They are either they whose strength doth fail through the common frailty of all men (as those that vow perpetual continency) whose lets come from themselves; or they which cannot perform it, by reason of subjection unto others; as wives unto their husbands, children to their parents, servants to their Masters, &c. in whose power they are to perform their vows, or not to perform them, Numb. 30. 3, 4.

Why may not a man vow such things as he is otherwise bound to do?

For that they are due unto God without the service of a vow; and therefore it were a dalliance with God, to make show of some special and extraordinary service, where the common and ordinary is only performed, as if a man would present as a gift unto his Lord the rent of his own house due for the occupation thereof.

What may we then lawfully vow?

An increase of God's service; as to pray more often every day then ordinary is used; or to be more liberal to the poor, with some strain of our ability, building of Colleges, Alms-houses, &c.

What is the duty of those that have vowed?

1. To have a diligent care to perform their vows, Eccles. 5. 3, 4. Deut. 23. 21, 22, 23. For if it be a reproachful thing to deal with God as with a man, it is more reproachful to deal worse with God, then we dare deal with any man.

2. Not to delay the performance of it, Eccles. 5. 3. For God corrected sharply in Jacob the deferring of the payment of his vows, Gen. 35. 1. 1. By his daughters deflowering. 2. By the rage and murder committed by his sons.

Is the necessity of performing vows so great, that they may no ways be omitted?

Not so: for to the performance of a greater duty, a man may omit his vow for a time, and after a time return, and be not a Vow-breaker: As the Rechabites for safety of their lives came and dwelt at Jerusalem, notwithstanding a former vow, that they would not dwell in an house, Jer. 35. 9, 10, 11. and yet God witnesseth, that the vow was not broken thereby: so to help our neighbors in some present necessity, we may cease from any vowed duty at that time, and not sin; wherein the Papists greatly fail, who having vowed unlawfully, yet think they may not intermit their vows.

If a man in vowing doth not consider sufficiently the greatness of the matter, may he not break that vow that he hath not so advisedly made?

No, the vowing being otherwise lawful, that rashness is to be repented, but the vow must be kept.

What have we to learn of all this?

That we be advised in that we do, and not to inquire after we have vowed, to find some starting hole where to go out; but either not to vow at all, or if we vow, to have a good remembrance of it, and a diligent care in the due time to perform it, Prov. 20. 25.

Having spoken of those good things which we do give unto God: Let us proceed to that which we do give unto our needy Neighbor: What is Alms?

It is a duty of Christian love, whereby such as have this worlds good, do freely impart to such as are in want, 1 John 3. 17. 1 Tim. 6. 17, 18. Mat. 5. 42.

How can it be both a duty, and withal free?

1. That it is a duty, appeareth by many formal precepts touching this matter, Deut. 15. 7, &c. Heb. 13. 16. in that it is called our justice or righteousness, Psal. 112. 9. Matth. 6. 1. in that every man is a Steward of God's blessings for the benefit of others, 1 Pet. 4. 10. Finally, in that according to the performance or neglect even of this duty men shall be judged at the last day, Mat. 25. 35. 42.

2. It is free, not as being left by God unto our choice, whether we will do it or no, but as proceeding from an heart as freely, and as cheerfully performing this obedience to God, and relief of our brother, without compulsion of human Law.

Who are to give Alms?

Whosoever hath this worlds good; that is, such a portion out of which by frugality something may be spared, though it be but two mites; and therefore, not only rich men and householders are to give; but also such as labor with their hands, out of their earnings and wages, children out of their Parents allowance, wives out of any portion they have in several without their husbands, or allowance from their husbands, or out of the common stock they enjoy with their husbands; provided the husbands consent (in whom the possession fundamentally remaineth) be either expressed, or by silence, or not gainsaying implied. Finally, even they that live upon alms, must spare something unto those that have little or no supply.

May there not be some cases, wherein such as are accountable to others, may give without their knowledge, yea against their will?

Yea, as appeareth in the wise and commendable example of Abigail; to wit, when the life and whole estate of the giver or receiver, may be now, or not at all,; thus, or not otherwise preserved; for extreme necessity dispenseth with the ordinary course of duty, both to God and man.

Whereof must we give Alms?

Of that good thing (that is wholesome and profitable to the receiver) which is justly our own, not another man's; unless in case of extremity before mentioned; for otherwise, of goods evil gotten, or wrongfully detained, not alms, but restitution must be made.

How much must we give?

We must sow liberally, that we may reap also liberally, notwithstanding in the quantity and proportion of alms respect must be had;

1. To the ability of the giver, who is not bound so to give, as utterly to impoverish himself, and to make himself of a giver, a receiver (saving that in a common and extreme necessity of the Church, everyone must be content to abate out of his revenue, that the rest may not perish; and some whose hearts God shall move, may voluntarily, and commendably, sell all, and put it into the common stock:) yea, it is unlawful so to give unto someone good use, as to disable ourselves for the service of the Common-wealth, Church, or Saints in general, or for the relief of our family, or kindred in special.

Secondly, to the condition of the receiver, that his necessity may be supplied, not as to make him of a receiver, a giver; for this is to give a patrimony, not an alms, and belongeth rather to Justice, binding men to provide for those of their own household, then to mercy.

To whom must we give?

To such as are in want, with this difference,

First, in present extremity, we must preserve life in whomsoever, without enquiring who and what a one the party be.

Secondly, in cases admitting deliberation, we must confine our alms to such as God hath made poor, as Orphans, Aged, Blind, Lame, the trembling hand, &c. wherein such gifts are most commendable as extend unto perpetuity, as the erecting, or endowing of Churches, Schools of good learning, Hospitals, &c. But as for such as turn begging into an art, or occupation, they are by order to be compelled to work for their maintenance, which is the best and greatest alms.

What order must we observe in giving?

We must begin with such as are nearest to us in regard of domestical, civil, or Christian neighbor-hood (according as the laws of Nature, Nations, and religion direct us) unless other circumstances, as the extremity of want, or the indignity of the person to be relieved do dispence: and so proceed to such as are further off, according as our ability can extend.

What are the times and places fittest for those duties?

For public alms, the fittest time is, when we meet together for the solemn worship of God; likewise the fittest place, where provision is made for public Collections: For private, when and wheresoever the necessity of our poor brother offerth it self.

With what affection must we do Alms-deeds?

1. With pity and compassion on our needy brother, Psal. 112. 4.

2. With humility and secrecy, not seeking praise from men, but approving ourselves to God, Matth. 6. 1, &c.

3. With cheerfulness, Rom. 12. 8. because God loveth a cheerful giver.

4. With simplicity, not respecting ourselves, but the glory of God, and the good of our fellow members, Rom. 12. 8. 2 Cor. 8. 4, 5.

How many ways may alms-deeds be performed?

Not only by giving; but also,

First, by lending to such as are not able to lend to us again, (some being no less relieved by lending, then others by gift) provided we take nothing for the loan, yea in some cases either remit part of the loan, or commit it into the hands of our poor brother, without assurance to receive from him the principal again.

Secondly, by selling when we do not only bring forth the commodity, as of corn, &c. which others keep in; but also in a merciful commiseration of our poor brother abate something of the extreme price.

Thirdly, by forbearing whatsoever is our right in case of great necessity.

What fruit may we expect of this duty?

Not to merit thereby at the hands of God: But yet,

1. To make God our debtor, Prov. 19. 17. according to his gracious promises; who also in Christ will acknowledge and requite it at the last day, Mat. 10. 42. & 25. 35. 2 Tim. 1. 18.

2. To seal the truth of our Religion, 1 Sam. 1. 27.

3. To assure us of salvation, Heb. 6. 9, 10. 1 John 3. 14. 1 Tim. 6. 19.

4. To make amends to man for former covetousness and cruelty, Dan. 4. 24. Luke 19. 8.

5. To sanctify our store, Luke 11. 41. and bring a blessing on our labors, Deut. 15. 10. yea and upon our posterity after us, Psal. 112. 2. & 37. 16. 2 Tim. 1. 16.

We have spoken at large of the participation of the grace of Christ, and the benefits of the Gospel: Now we are come unto the means whereby God doth effect these things.

Shew therefore how and in what manner God doth offer and communicate the Covenant of Grace unto mankind?

By vocation or calling, Rom. 8. 30. Heb. 3. 1. when God, by the means of his Word and Spirit, acquainting men with his gracious purpose of salvation by Christ, inviteth them to come unto him, Hos. 2. 14. and revealing unto them his Covenant of grace, Mat. 11. 27. & 16. 17. John 14. 21. Psalm 25. 14. bringeth them out of darkness to light, Acts 26. 18.

Is this Calling of one sort only?

No: there is an external gathering common to all, together with some light of the Spirit, and certain fruits of the same, attained unto by some that are not heirs of the promise: for many are called with this outward, and ineffectual calling, who are not chosen, Isa. 48. 12. Mat. 22. 14.

And there is an internal and effectual calling, peculiar to those few that are elect; whereby unfeigned faith, and true repentance is wrought in the heart of God's chosen; and God (become in Christ their Father) doth not only outwardly by his Word invite, but inwardly also, and powerfully by his Spirit allure and win their hearts to cleave to him inseparably unto salvation, Gen. 9. 27. Psal. 25. 14. & 60. 6. 5. 4. Joel. 2. 32. Acts 2. 39.

How do both these kinds of Callings differ?

Howsoever we are to judge charitably of all outwardly called, 1 Cor. 1. 2. because who among them is also inwardly called, is only known to God, 2 Tim. 2. 19. yet doth this outward calling differ from the inward.

1. In that it is wrought only by outward means, and common illumination, Heb. 4. 2. without the spirit of regeneration, Jude verse. 19. or any portion of saving faith, Luke 8. 13.

2. In that they are admitted only to an outward and temporary league of formal profession, Acts 8. 13. Rom. 9 4, 5. not to that entire fellowship with Christ required unto salvation, 1 John 2. 19. 1 Cor. 1. 8, 9.

What are the means which God hath appointed to call us by?

They are partly inward, and partly outward, 1 Thes. 5. 19, 20. Act. 10. 44.

What are the inward?

The Spirit of God, which is given by the outward things, Gal. 3. 2, 3. 1 Tim. 1. 14.

What mean you by the Spirit of God in this place?

That power of God which worketh in the hearts of men things which the natural discourse of reason is not able to attain unto.

Being incomprehensible, how may we come to some understanding and sense of it?

By the things whereunto it is compared:

1. To wind, Acts 2. to show the marvelous power of it in operation.

2. To oil, Heb. 1. 9. that is of a hot nature, that pierceth and suppleth.

3. To water, John 4. that cooleth, scowreth, and cleanseth.

4. To fire, Mat. 3. Acts 2. that severeth dross and good metal.

How is the operation of it?

Diverse; as softening and hardening, enlightening and darkening, which it worketh after a diverse manner, by the word in the hearts of the elect and reprobate, according to the good pleasure of God's secret will only, and after that, according to the good pleasure of his revealed will; so that the lawful use thereof is rewarded with a gracious increase of blessing, and the abuse punished with further hardness to condemnation.

What then doth the Spirit work in the wicked?

Finding them hard, it hardeneth them more to their further condemnation.

What doth the same Spirit work in the godly?

Faith, whereby they take hold on Christ with all his benefits, Eph. 2. 8.

What are the outward things which God hath given to call us by?

They are either common to the whole world, or proper to the Church.

What are the things common to the whole world?

God's works not unprofitably given, although not sufficient to salvation.

Is not the knowledge of the wisdom, power and goodness of God, in the Creation and government of the Heaven and Earth, with the things that are in them, sufficient to make us wise to salvation?

No:

First, it serves rather for further condemnation without the Word, Rom. 1. 19, 20, 21.

Secondly, as by and with the Word, the due meditation and consideration of God's works is a good help to further us in Religion, and in the graces of God's Spirit, 1 Cor. 1. 21, 22.

Since then God doth not reveal the Covenant of grace, nor afford sufficient means to salvation to the whole world, but only to the Church: explain here what you mean by the Church.

We speak not here of that part of God's Church which is triumphant in glory, who being in perfect fruition have no need of these outward means of communion with him, Rev. 21. 22, 23. But the Subject here is the Church militant: and that we consider also as visible in the parts of it, consisting of divers assemblies and companies of believers, making profession of the same common faith: Howbeit many times by persecution forced to hide themselves from the eye of the world, and happily by the rage of the enemy so scattered, that as in the days of Elias, 1 Kings 19. 10. they can hardly be known, or have intercourse between themselves, and so the exercise of the public ordinances may for a time be suspended among them.

But are none to be accounted members of this Church, but such as are true believers; and so inseparably united unto Christ their head?

Truly and properly none other, 1 John 2. 19. Howbeit, because God doth use outward means with the inward, for the gathering of his Saints; and calleth them as well to outward profession among themselves, Acts 2. 42. Cant. 1. 7. as to inward fellowship with his Son, whereby the Church becomes visible; hence it is that so many as partake of the outward means, and join with the Church in league of visible profession; are therefore in human judgment accounted members of the true Church, and Saints by calling, 1 Cor. 1. 1. until the Lord (who only knoweth who are his) do make known the contrary, as we are taught in the Parables of the Tares, Matth. 13. 24. & Matth. 13. 47, &c. And of the draw-net, and the threshing floor, where lieth both good corn and chaff, Matth. 3.

Hath Christ then his Church visible upon earth?

Yea, throughout the world, (as we have shown) in the particular congregations of Christians, Rom. 3. 3. called to the profession of the true faith and obedience of the Gospel: In which visible assemblies, and not else where, the true members of the true Church invisible on earth are to be sought, Romans 11. 5. and unto which therefore all that seek for salvation must gladly join themselves, Esa. 60. 4.

Doth the visible Church consist of good and bad, or of good only?

It consisteth of good and bad, as at the beginning we may see it did in Cain and Abel; whereupon our Savior compareth the Church to a net, in which are fishes good and bad; and to a field, which in it hath wheat and cockle, Matth. 13. 24. 47, &c.

What are the marks and infallible notes, whereby to discern a true visible Church with which we may safely join?

First, and principally, the truth of Doctrine which is professed, and the sincere preaching of the Word, together with the due administration of the Sacraments, according to the commandments of Christ our Savior, Mat. 28. 19, 20.

Secondarily, the right order which is kept, with sincere and conscionable obedience yielded to the Word of God.

Why do you make the first to be the principal mark of visible profession?

Because they are the only outward means appointed of God for the calling and gathering of his Saints, and which prove the Church to be a pillar of truth, 1 Tim. 3. 15.

Can the Church want this, and yet be a Church?

Yea; it may want these in the time of war or persecution; and in such a time we may safely join ourselves to a company which allows of the public Ministry of the Word of God, and administration of the Sacraments; howsoever the exercise of the same by reason of these Garboiles are wanting for a time.

Are we to join with all Churches that have these marks?

Yea; neither must we separate from them any farther then they separate from Christ, Phil. 1. 18. Cant. 1. 5. as shall be shown.

What say you to the other notes that are commonly given of the Church?

Either they are accidental, and in great part separable, or utterly impertinent and forged, for the upholding of the Romish Synagogue.

But is not Antiquity a certain note of the Church?

No; for errors are very ancient, and the Church when it began, was a Church; yet had no antiquity.

Is not multitude a note?

No; for Christ's flock is a little flock, Luk. 12. 32. and Antichrist very great, Apoc. 13. 3, 4▪ 8. & 18. 3.

Are not miracles a mark of the Church?

No; for beside that wicked people may work them, Mat. 7. 22, 23. the Church of Christ hath been without miracles, and the coming of Antichrist is foretold to be with all power, and signs, and lying wonders, 2 Thes. 2. 9. Apoc. 13. 13, 14. Such as those are whereof the Papists brag and boast of, which are indeed no true miracles.

May the Church err and be corrupted, or fall, and become no Church?

First, we must distinguish of errors: some are fundamental, such as raze the foundation of the Church, (as the denying that Christ came in the flesh, or the denying of the resurrection) and in these the Church cannot err; others are of less moment, and in these it may err.

Secondly, the Catholic Church, considered in her true members, can never utterly fall, Matth. 16. 18. Psalm 1. 6. 1 Thes. 5. 24. Howsoever no Congregation be so pure, that it may be said at any time to be free from all corruption, Cant. 1. 4. or so constant, but that at times it may be shaken in the very foundation of truth, as it may appear by the Church of Corinth, Galatia, &c. 1 Cor. 15. 12. 13. Gal. 3. 1.

Thirdly, the Church being considered with respect of the place, God doth not always continue a succession of true believers within the same limits and borders; and hence we say, that divers Churches are fallen, as those of Asia, &c. Neither is any place so privileged, but that for sin the Candlestick may in time be thence removed, Rev. 2. 5.

How may we judge of a Church corrupt, or ceasing to be a Church?

Where God utterly taking away the means of his Word and Worship, Acts 13. 46. hath apparently given the bill of divorce, Esa. 50. 1. there are we not to acknowledge any Church at all, as at this day in Jerusalem, once the holy City: But where these means are yet continued, we are to acknowledge a Church of Christ, Rev. 2. 12, 13. howsoever more or less corrupt, according to the greater or less abuse of God's Word and Worship.

Since Churches may be so diversely corrupted, from which, and how far are we to separate?

From Churches mortally sick of heresy, Tit. 3. 10, 11. or Idolatry, as it were a contagious plague or leprosy, we are to separate, Rev. 18. 4. Howbeit whiles there is yet any life, rather from the scab or sore then from the body; that is, from the prevailing faction, maintaining fundamental errors, and forcing to idolatrous worship: Such is our separation from the present Church of Rome, not from such therein, who either meaning well in general, are ignorant of the depth of Satan, Rev. 2. 24. or secretly dissent from the damnable corruptions, 1 Kings. 19. 18. with whom, as a body yet retaining life, we desire to join, Phil. 1. 18. so far as we may with safety from the foresaid contagion.

Are we to continue fellowship with all other Churches, not so deadly and dangerously corrupt?

From Churches holding the foundation in substance of faith and worship, though otherwise not free from blemish, we are not to separate, 1 Kings 15. 14. & 22. 43. farther then in dislike and refusal of that wherein they do apparently separate from Christ, in respect either of manners, doctrine, or form of public worship.

What are the Enemies of the Church?

Besides these spiritual wickednesses which fight against our souls, there are outward enemies also that visibly oppose the Church of Christ.

How doth Christ defend his Church against those enemies?

This is partly to be done by the Civil Magistrate, to whom it belongeth by Civil means to maintain the Church in that truth and liberty which Christ hath given unto it: and partly by the breath of Christ's own mouth in the preaching of the Gospel, yet not perfectly but by the brightness of his coming in the latter day.

What is the estate of the Church when these enemies prevail?

The Church is often oppressed and darkened so by them, that it doth partly degenerate, and is partly hid, but never wholly destroyed, nor altogether invisible.

Is not the Church always visible in her parts?

The persons are always visible, for Christ hath, and ever had from the beginning, his Church visible upon earth, Rom. 11. 1, 2, 3, 4. that is, some companies of Believers, making profession of the same common faith: yet the persecution may be such, that the visible Church may not appear thoroughly for a time, the professors being forced thereby to hide themselves from the eye of the world, Rev. 12. 14. and happily by the rage of the enemy so scattered, that as in the days of Elias, 1 Kings 10. 14, 18. they can hardly be known, or have intercourse between themselves; and hence it is that the Church is compared to the Moon, sometimes in the full, sometimes in the wane.

What distinction is thereof the members of the visible Church?

Generally, they are all of the family of Christ, Ephes. 3. 15. which as sheep of his flock are to hear his voice, and to follow him, Joh. 10. 2, 3, 4. But more especially, out of these Christ the chief Priest and Shepherd hath instituted some to be above, some to be under, ordaining some to have preeminence and government, others to be governed and guided by them, Heb. 13. 17.

Whom hath Christ appointed to be Governors and guiders over the rest?

1. Church-officers and Ministers, appointed to teach and govern the flock of Christ, and to feed it with the wholesome food of the Word and Sacrament, 1 Cor. 12. 28. 1 Tim. 5. 17. Luk. 12. 2. Joh. 21. 15. 1 Pet. 5. 2.

2. Princes and Civil Magistrates, whom Christ hath charged to see to the ways of his household, and so to rule and order it outwardly, that all, both Ministers and People, do their office and duty, even in things concerning God, Psal. 78. 71, 72. 2 Chro. 35. 3. & 34. 32.

Having now spoken of the Church, and the members of it, what are those things which are proper to the visible Church?

The Word, Rom. 10. 17. John 5. 25. & 6 68. and the dependents thereof, viz. Sacraments, 1 Cor. 10. 1, 2, 3, 4. and Censures, Matth. 18. 15. 1 Cor. 5. of which in their proper places.

What is the Word?

That part of the outward Ministry which consisteth in the delivery of Doctrine, and this is the ordinary instrument which God useth in begetting of faith.

What order is there used in the delivery of the Word for the begetting of faith?

1. The Covenant of the Law is urged to make sin and the punishment thereof known, whereupon the sting of conscience pricketh the heart with a sense of God's wrath, and maketh a man utterly to despair of any ability in himself to obtain everlasting life. After this preparation, the promises of the Gospel are propounded, whereupon the sinner conceiving hope of pardon, sueth to God for mercy, and particularly applieth to his own soul those comfortable promises which in the Word is propounded.

What is the inward means for the begetting of faith?

The holy Spirit of God.

Is it not lawful to separate the inward means from the outward?

In no case: for those things which God hath joined together no man may separate, Matth. 19.

How doth it appear that God hath joined both these means together?

Because he saith by the Prophet Isaiah, chap. 59. 21. that this is the Covenant that he will make with his people, to put his Spirit and Word in them, and in all the posterity of the Church: The Apostle in like manner, 1 Thess. 5. 19. 20. joineth these two together, Quench not the Spirit, and despise not prophesying.

It would seem by these words of the Apostle, that the Spirit of Adoption and Sanctification, proper to the faithful, may be lost, whilst he exhorteth that we should not quench the Spirit?

By no means, but as God doth assure the faithful of their continuance in him, so he doth declare by these exhortations, that the only means whereby we should nourish this holy fire in us, is to take heed to the preaching of the Word.

Is by the word prophesying only meant the preaching of the Word?

No, but by a figurative speech, all those outward means whereby God useth to give his holy Spirit; as are the Sacraments, and the discipline of the Church, over and above the preaching of the Word; which being principal of all, is here set down for the rest.

Why doth the Apostle set the Spirit before the preaching of the Word, meant by Prophecy, considering that by and after preaching of the Word, the Lord giveth his Spirit?

1. Because the Spirit is the chief of the two, the Word being but the instrument whereby the Spirit of God worketh.

2. For that the work of the Spirit is more general, and reacheth to some to whom the preaching of the Word cannot reach.

3. For that the Word is never profitable without the Spirit, but the Spirit may be profitable without the Word, as after will appear.

What do you learn of this, that the means of God's Spirit and Word are usually conjoined together?

That no man is to content himself with this fantasy, to think that he hath the Spirit, and so to neglect the Word, because they go together.

Who are by this condemned?

The Anabaptists, Papists, & Libertines, which ascribe to the Spirit that which they like, although wickedly, seeing the Spirit doth not ordinarily suggest anything to us, but that which it teacheth us out of the word, John. 14. 26.

What other sort of men are here condemned?

The Stancharists, who esteem the Word to be fit to chatechise, and to innitiate or enter us in the rudiments of Religion: But too base to exercise ourselves continually in it; whereas the Prophets and Apostles, most excellent men, did notwithstanding exercise themselves in the Scriptures, Mar. 4. 1, 2, &c. compared with Isa. 2. 1, 2, &c. 2 Pet. 3. 15, 16.

Are none saved without hearing of the Word?

Yes: For first children which are within the Covenant, have the Spirit of God, without the ordinary means of the Word and Sacraments, Mat. 2. Rom. 8. 9, 14. Secondly, some also of age in places where these means are not to be had. Thirdly, some also which living in places where such means are, yet have no capacity to understand them, as some natural fools, mad men, or deaf borne, to show that God is not tied to means.

What must we here take heed of?

That we presume not upon this, since that notwithstanding this secret working of God; yet it is as impossible to come to heaven, if having the means and capacity of receiving them we contemn the means, as it is impossible to have a harvest, where no seed time hath gone before, Mat. 13. or to have children without the Parents seed, 1 Pet. 1. 23. seeing amongst such the Spirit of God works faith only by the preaching of the word: Indeed where the Lord placeth not the preaching of the Word, there he can and doth work faith without it; but where he hath placed it, he will not do it without it. In times and places where Popery hath prevailed, many were, (and may be so at this day in Spain and Rome) converted by the very bare reading of the Word, yea without the reading of the Word; but not so among them, who have or may have it, either by going from home to it, or fetching it home to them.

How is the diverse working of God's Spirit by the Ministry of the Word set out unto us?

By the parable of the seed, three parts whereof fell into barren and unprofitable ground, one into good and fruitful, Mat. 13. 3. & 9. 18, 19, 24.

Are not three parts of the four in the Church likely to be condemned by this Parable?

No, in no case: For it is both curious and uncomfortable Doctrine, it being a far different thing to have three sorts of wicked men in four sorts, and to have thrice as many of one sort.

What is the first thing you observe here common to the godly with the wicked?

To understand something of the word of grace, and to give consent unto the same.

If they understand it, how is it that the first sort of unfruitful hearers are said not to understand, Mat. 13. 19.

They have some understanding, but it is said to be none; because it is no clear knowledge, (whereof they can give a reason out of the Word) nor effectual, which ariseth from hence; for that they come without affection, and go away without care.

What are we here to learn?

1. To take heed not to deceive ourselves in a bare profession, or light knowledge of the Word; and that we come to hear it with zeal, and depart with care to profit.

2. To beware also of the great subtlety of Satan, who as a swift bird, snatcheth the Word out of the unprepared hearts, even as also doth a thief, which taketh away whatsoever he findeth loose.

What observe you in the second sort, common to the godly with the wicked?

To have some kind of delight in the Word, and a glimpse of the life to come, Mat. 13. 20. Heb. 4. 5.

What difference is there between a godly joy and this?

1. This is like the blaze of the fire, and is never full and sufficient; whereas the godly joy is above that of gold and silver.

2. The wicked's delight is for another purpose then is the godly's: For it is only to satisfy a humor, desiring to know something more then others; whereas the godly's joy is to know further, to the end they may practice.

Why is it said they have no root? Mat. 13. 21.

Because, though they understand the things, yet are they not grounded upon the reasons and testimonies of the Word; nor transformed into the obedience of the Gospel, and therefore when persecution cometh, they wither away.

Proceed to the third sort.

They are they which keep it (it may be with some suffering of persecution) yet the thorns of covetousness, or of worldly delights, overgrow the good seed, and make it unfruitful.

So much of the three sorts of unfruitful soil, and therein, of the things common to the godly with the wicked: What are the things proper to the godly, signified by the good and fruitful 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 merciful 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 seem that a man hath a good heart before he receiveth that seed?

Doubtless, naturally they are all alike, and there is never a barrel better herring (as they say) but as the face answereth the face in the glass: 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 God's changing of it by the engraffed 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 show of fruits; but only in regard that those fruits proceed from an unclean heart; and these from a heart that is cleansed.

How may we know that we have true faith, and so approve ourselves 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 down, Rom. 4. 1, 2, 3, 4. The fruits of the latter are repentance and new obedience, which have been already declared.

What special tokens observe you out of the former, whereby we may discern a justifying faith from the faith of the worldlings?

The end of our faith being the salvation of our souls, which shall be at the day of judgment, 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 ourselves we are in a happy case.

What special marks of justifying faith observe you out of the latter?

1. To be zealous of God's glory.

2. To love God's children; for these be the special 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 milk: As new borne babes desire the sincere milk of the Word, that ye may grow thereby; teaching us, that the Word 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 Jesus Christ, 2 Peter 3. 18. so it is called a light, a lantern, and is appointed to be our guide, our Counselor, our Comforter, &c.

Is this meant only of the Word preached?

Doubtless, the blessing of God both in an especial 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 withal, the reading of the Word with Prayer and diligence, is of singular use and benefit, and commended unto us by our Savior. Search the Scriptures, John 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 public ministry of them, Acts 16. 11.

So much of the Word.

What are the dependencies 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 threatenings of the Gospel.

What are Sacraments?

The seals of the Promises of God in Christ, wherein by certain outward signs, and sacramental actions confirming the same, commanded by God, and delivered by his Ministers, Christ Jesus with all his saving graces is signified, conveyed and sealed unto the heart of a Christian. For Sacraments are seals annexed by God to the word of the Covenant of grace, Rom. 4. 11, 1 Cor. 11. 23. to instruct, assure, and possess us of our part in Christ and his benefits, Gal: 3. 27. and to bind us to all thankful obedience unto God in him, Rom. 6 4.

Was not God's Word sufficient? What need have we of Sacraments?

This argues our infirmity, and manifesteth God's great love and mercy; who for the furthering of our understanding, hath added visible signs to his word, that our ears might not only be informed of the truth, but our eyes also might more plainly see it; and for the greater strengthening of our faith, vouchsafeth to confirm the covenant of grace unto us, not only by promise, but also by outward seals annexed thereunto. The like means had Adam himself in Paradise to put him in remembraece of God's will: And if he in his perfection needed a token of God's favor, (which was the tree of life) how much more we that are corrupt and sinful? if we were Spirits or Angels, we should not need these helps; but since God knowing our frailties, and what is best for us, hath given us these seals to our further comfort, let us use the receipt of so skillful a Physician, unless we will hasten our own deaths.

How doth God by the Sacraments assure us of his mercies in Christ?

By the exhibiting to the worthy receiver by such outward signs, (whether Elements, or Actions) as himself for the relief of our weakness 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.

Do they seal nothing else but the promise of God unto us?

Yes, they seal our promise unto God, that we take him only for our God and Redeemer, whom alone by faith we rest on, and whom we will obey.

How do they bind us unto God?

We receiving them as pledges of his infinite love in Christ, do thereby profess ourselves bound to express our thankfulness 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 blood of Christ being represented, exhibited and applied unto us, are further signed and sealed betwixt God and man. Or it is an action of the whole Church, wherein by certain visible signs, and outward things done according to God's 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 only to the faithful, for the strengthening of their faith in the eternal Covenant, and the bringing them more effectually to the practice of God's Commandments, Exod. 12. 16. Luke 1. 59. & 3. 3. 16. 1 Cor. 11. 23. Mat. 26. 26. Rom. 4. 19. & 6. 4. 1 Pet. 3. 21.

Why call you it Action?

Because it is not a bare sign alone, but a work, 1 Cor. 11. 24, 25.

Why call you it an action of the whole Church?

Because it is a public action, and appertaineth to the whole Church; and therefore ought to be done in the presence of the Congregation, by the example of John, Matth. 3. 11, 12. and commanded of Paul, 1 Cor. 11. 18, 20, 22. it being a greater indignity for the Sacraments to be administered privately, then for the civil judgment, which is open and public: That we say nothing of the sacrifices under the Law, which were not so excellent as these; and yet it was not lawful to offer them in private: which reproveth the disorder of the Papists, who turn the Communion into a private Mass, and minister the Lord's Supper to one alone, without the presence of the Congregation.

But may not the Sacraments be so administered upon necessity; as namely to a sick man ready to depart out of this life?

There is no such necessity; for a man believing wanting that opportunity of coming to the Lord's Supper, wanteth not the effect thereof; seeing the Lord promised by Ezekiel, that he would be a Tabernacle to his people being banished from it, Ezek. 37. 27. And therefore the want of the Sacraments doth not hurt, when with conveniency a man cannot enjoy them: but the contempt, or neglect of them, when they may conveniently be come unto.

What the • is the fittest time and place for the administration of the Sacraments?

The fittest time is the Lord's, or some other day of public meeting: The most convenient place is the Church, and usual place of the assembly of the Congregation.

Did not Abraham minister the Sacrament of Circumcision in his private house?

His house was at that time the Church of God, and therefore not private; and so in the time of persecution, the godly did ofttimes meet in Barns, and such obscure places, which were indeed public: because when the Church of God were there, the house or place availed nothing to make it public or private: even as wheresoever the Prince is, there is the Court also said to be, though it were in a poor Cottage.

What difference is there between a Sacrament and a Sacrifice?

In a Sacrifice there is an offering made to God; in a Sacrament, there is an offer made by God to us. In the Sacrifices Christ was signified as given for us, in the Sacraments as given to us, the Sacrifices only signs, the Sacraments seals also.

Who is the Author of a Sacrament?

God alone; because he only can bestow those graces which are sealed in a Sacrament.

How doth God ordain a Sacrament?

By his Word.

How many parts of God's Word are there, whereby he doth institute and and ordain a Sacrament?

Two.

First, a Commandment to do it.

Secondly, a promise of a blessing upon the right using of it.

Was not the Rain-bow a Sacrament, being a sign ordained by God?

No; for though it were a sign, yet it was no sign of salvation by Christ.

What is the matter and substance of every Sacrament?

One and the same Jesus Christ, although diversely communicated in divers Sacraments; and in some more forcible then in others; because of some elements communicating with, or taking hold of, or reaching to more of our senses.

What things then are required in a Sacrament?

Three.

First, the outward signs, and Sacramental actions concerning the same.

Secondly, the inward thing signified thereby, viz. Christ Jesus with his saving graces, and spiritual actions concerning the same.

Thirdly, a similitude betwixt them both: As in Baptism for example, that as water doth wash the body, so doth the blood of Christ wash away the spots of the soul.

What signs are used in Sacraments?

Some only representing, as water, bread, and wine; some applying, as washing, eating, drinking, and such like.

What are the things signified?

First, Christ Jesus and his merrits; and secondly, the applying of the same unto us in particular.

Wherein doth the signs of the things signified differ?

1. In Nature.

2. In the manner of receiving.

3. In the parties which do receive them.

4. In the necessity of the receiving of them.

Wherein do they agree?

In this, that the sign doth so fitly represent the things signified, thereby, that the mind of a Christian is drawn by the sign to consider of the things signified.

What is then the Sacramental union betwixt the signs and the things signified?

Such as betwixt a sealed will, and the things conveyed in the same; From whence it is, that the names, effects, and properties of the one are given to the other.

What is the cause that moved the Lord to grace the outward signs in the Sacraments, with the names of the things signified?

The outward elements have the names of the spiritual things they set forth, 1. Because of their fit proportion and agreement, in regard of the resemblance and similitude of the elements and the things signified, in which respect they are called signs. 2. To show the inseparable conjunction of the things signified with the sign, in the worthy receiver; in which regard they are called Seals, as in the person of Christ his two natures are so inseparably united, that often times the properties and effects of the one are attributed to the other.

What is the ground of this Sacramental union?

In general the institution of Christ, whereby fit things are appointed so to be used, with a promise annexed. In special, the applying of that word unto certain special signs with prayer; in particular, and unto me, the ground is my reverent and worthy receiving.

What is the use of Sacraments?

God hath ordained them, to the end that by comparing and conferring the outward things with the inward, they might help,

1. Our understanding, in which regard they are as it were images and glasses, Gal. 3. 1.

2. Our remembrance, in which respect they are Monuments, Luk. 22. 19. 1 Cor. 11. 24.

3. And especially the persuasion of our hearts, by reason whereof they are seals and pledges, Rom. 4. 11. for they are appointed by God to strengthen us in the promises of salvation, which God hath not only made to us in word, but also confirmed the same by writ: and lest that we should any ways doubt (as naturally we are inclined) he hath set to his seals, according to the manner of men, that nothing might be lacking which should increase our strength.

What Doctrine is here to be gathered?

1. What root of blindness, of forgetfulness, and especially hardness of heart to believe, is in us, that the Word and Oath of God is not sufficient to pluckup, but that we must have such aides.

2. The mercy of God, that applieth himself to our weakness.

3. What miserable men they are that refuse the Sacraments.

Repeat the principal ends for which God hath instituted the Sacraments?

To help our insight as clear glasses, to relieve our memories as lasting monuments, and to confirm our faith as most certain seals and pledges, from whence they become our bonds of obedience, and the marks and badges of our profession: so the ends for which they are appointed are these four.

1. The clearing of our knowledge.

2. The helping of our memories.

3. The strengthening of our faith.

4. The quickening of our obedience.

How may we more clearly consider of those things which are ministered in the Sacraments?

By considering distinctly the things given and received, and the persons giving and receiving.

What are the things given and received?

They are partly outward, and partly inward.

What are the outward?

The visible creatures, ordained for signs and figures of Christ, as under the time of the Gospel, Water, Bread, and Wine.

Why hath God made choice of these creatures?

Both in respect they are for their natural properties most fit to represent the spiritual things, as also for that they are most generally used of all Nations of the world.

What are we to learn from hence?

The wonderful wisdom of God, that hath chosen base and common things for so high and singular mysteries, whereas he might have chosen things more rare, and of greater price, to set out such excellent benefits as are offered to us in the Sacraments, wherein there is great difference between the time of the Law and of the Gospel.

What are the inward things?

The invisible and spiritual graces, namely, Christ with all his benefits.

What learn you of this?

Not to stick to the outward elements, but to lift up our hearts unto God, accounting the elements as a Ladder whereby to climb up to those celestial things which they represent.

So much of the things, what are the persons?

The Giver and Receiver.

How many Givers are there?

Two; the outward, giving the outward, and the inward, giving the inward things.

Who is the inward giver?

God himself, even the holy Trinity, God the Father, God the Son, and God the holy Ghost.

What are the actions of God in a Sacrament?

They are principally two.

1. To offer and reach forth Christ and his graces.

2. To apply them to the hearts of the faithful Communicant.

Who are the outward Givers?

The Ministers especially, representing unto us the Lord, whose Stewards they are, 1 Cor. 4. 1.

What is the Ministers office herein?

To consecrate the elements, and then to distribute them.

Wherein consisteth the consecration of the elements?

Partly, in declaring the institution of the Sacraments, and partly in going before the Congregation in prayer unto God: First, in praising God, who hath ordained such means for the relief of our weakness: Then in suing to God that he would be pleased to make those means effectual for which end they were ordained.

Is not the substance changed of the elements by this consecration?

No verily; only the use is altered, in that they are separated from a common to a holy use; which change and alteration continueth only while the action is in hand.

Doth the Minister with the sign give the thing signified also?

No, he only dispenseth the signs, but it is God that giveth and dispenseth the things signified, Matth. 3. 11.

Is God always present, to give the thing signified to all them that the Minister giveth the sign?

No not to all, for some in receiving the signs receive together with them their own judgment, 1 Cor. 11 29. yet he is always ready to give the thing signified to all those that are fit to receive the Sacraments; and to such persons the signs and things signified are always conjoined.

Who are the persons that are to receive the Sacraments?

All Christians that are prepared thereunto.

Is there any special preparation required to the receiving of the Sacraments?

Yes verily: for seeing men ought to come with preparation to the hearing of the Word alone, they ought much more to come when the Sacraments are administered also, wherein God doth offer himself more familiarly and visibly to us.

What is the preparation that is required in them that come to receive the Sacraments?

There is required in those that are of years of discretion, to a worthy participation of the Sacraments, knowledge, faith, and feeling, both in the Law, and in the Gospel.

Seeing no man is able to attain to the knowledge of the Law and the Gospel perfectly, much less the simple and common people, tell me how far is this knowledge, faith, and feeling necessary?

First, concerning the Law, it is necessary that the receiver of the Sacraments be able to understand and believe the common corruption of all men, both in the bitter root of original sin, and in the poisoned fruits thereof, together with the curse of everlasting death due thereunto, and that he be able to apply both these, that is, the sin and wages thereof, to himself.

Secondly, concerning the Gospel, that he be able (in some measure) to understand the Covenant of Grace, which God in Christ hath made with the sons of men; and then that by faith he be able (in some measure) to apply the same to himself.

What ariseth from this knowledge, faith, and feeling, to a further preparation thereunto?

A true and earnest desire to be made partaker of the Sacraments, with a conscionable care to perform special duties in and after the action of receiving.

What duties in the action of receiving are to be performed?

First, a grave and reverent behavior, befitting such holy Mysteries.

Secondly, an attentive heedfulness in comparing the outward signs and actions in the Sacraments, with the inward and spiritual things which they betoken.

What duties are to be performed after the partaking of the Sacraments?

If we have a sense and feeling of the gracious work of God by them, we are to rejoice with thanksgiving; if not, we are to enter into judgment with ourselves, and to humble ourselves for our want thereof. And though we ought to be humbled, if we feel not the work of God in us, in or after the Sacraments, as that which argueth want of preparation before, or attention in receiving of them, yet ought we not therefore to be altogether dismayed: for as the sick man feeleth not the nourishment of his meat, because of his malady, and yet notwithstanding is nourished; so it is in such faithful ones as do not so sensibly feel the working of God in and by the Sacraments, through the weakness of their faith, and although we cannot feel it immediately, yet after (by the fruits thereof) we shall be able to discern of our profiting thereby.

Hath the administration of the Gospel been always after the same manner?

For substance it always hath been the same, but in regard of the manner, proper to certain times, it is distinguished into two kinds; the Old and the New, Heb. 11. 2. 13. & 13. 18. Act. 10. 43. & 13. 11. Luk. 16. 16. Joh. 1. 17. Heb. 11. & 2. 8, 9, 10, 11. 2 Cor. 3. 6, 7, 8.

What call you the Old Testament?

That which was delivered unto the Fathers, to continue until the fullness of time, wherein by the coming of Christ it was to be performed, Heb. 1. 1. & 9. 10. Act. 7. 44. 2 Cor. 3. 7. 11.

What are the properties of this Ministry?

First, the commandments of the Law were more largely, and the promises of the Gospel more sparingly, and darkly propounded, the latter being more generally and obscurely delivered, as the manifesting was the further off.

Secondly, the promises of things to come, were shadowed with a multitude of types and figures, which when the truth should be exhibited, were to vanish away, Jer. 31. 31, 32, 33. Heb. 11. 13. 2 Cor. 3. 13. 18. Heb. 8. 13. 9. & 1. 8, 9, 10. 2 Cor. 3. 11. 13. Gal. 4. 3, 4. Col. 2. 16, 17.

What were the chiefest states and periods of this old Ministry?

The first, from Adam to Abraham; the second, from Abraham to Christ.

What were the special properties of the last of these two periods?

First, it was more specially restrained unto a certain Family and Nation.

Secondly, it had with it solemn repetition, and declaration of the first covenant of the Law.

Thirdly, besides the ceremonies, which were greatly enlarged under Moses, it had Sacraments also added unto it. Luk. 1. 54, 55. Psal. 44. 19. 26. Rom. 9. 4. Act. 13. 17. Deut. 4. 1. 6, 7, 8. & 37. 1. 6, 7, 8. 14. & 2. 26. 18, 19. Joh. 1. 16, 17. Exod. 24. 7, 8. Deut. 4. 12. Rom. 10. 5. Heb. 9. 1, 2, 3. Joh. 7. 22.

What were the ordinary Sacraments of this Ministry?

The Sacrament of admission into the Church was circumcision, instituted in the days of Abraham; the other of continual preservation and nourishment, the Paschal Lamb, instituted in time of Moses, Exod. 12. 48. Act. 7. 8. Joh. 7. 22. Gen. 17. 9, 10, Rom. 4. 11. Col▪ 2. 11. Deut. 30. 6, 7, 8. Exod. 12. 3, 4. Numb. 9. 11, 12. Deut. 16. 2. 1 Cor. 5. 7. 1 Pet. 1. 19 Joh. 9. 56. with Exod. 12. 46.

What is the new administration of the Gospel?

That which is delivered unto us by Christ, to continue unto the end of the world, Joh. 1. 17. Heb. 1. 2. & 2. 3, 4. & 3. 5, 6. 1. Cor. 3. 11.

What are the properties thereof?

First, it is propounded indifferently to all people, whether they be Jews or Gentiles, and in that respect is Catholic or universal.

Secondly, it is full of grace and truth, bringing joyful tidings unto mankind, that whatsoever was formerly promised of Christ, is now accomplished, and so instead of the ancient types and shadows, the things themselves with a large and clear declaration of all the benefits of the Gospel are exhibited.

What be the special points of the words of this ministry?

That Christ our Savior, whom God by his Prophets had promised to send into the world, is come in the flesh, and hath accomplished the work of our Redemption; that he was conceived of the holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, and died upon the cross; that body and soul thus separated, his body was laid in the grave, and remained there under the power of death, and his Soul went into the place appointed for the souls of the righteous, namely, Paradise the place of the blessed, that the third day body and soul being joined together again, he rose from the dead, and after ascended into Heaven, where he sitteth at the right hand of his Father, until such time as from thence he shall come unto the last Judgment. Rom. 1. 1., 2, 3. Joh. 1. 14. 25. & 19. 28. 30. Heb. 9. 12. 16. 18. 1 Tim. 3. 16. Luk. 1. 35. Matth. 1. 18, 19, 20, 21, 22, 23. & 27. 2. 26. ver. ad 50. & 12. 40. & 27. 59. 60. Rom. 6. 9. Luk. 23. 43. 46, 47. Matth. 16. 21. & 28. 16. 1 Cor. 15. 4. 8. 6. 1 Tim. 2. 8. Mark. 16. 19. Act. 1. 2, 3. 10, 11. Ephes. 4. 10. Heb. 1. 3. 2 Tim. 4. 3.

What are the Sacraments of this Ministry?

The sacrament of admission into the Church is Baptism, which sealeth unto us our spiritual birth; the other the sacrament of our continual preservation, is the Lord's Supper, which sealeth unto us our continual nourishment.

What Sacraments be there of the Covenant of Grace?

They be of two sorts; some of the Old Testament before Christ's coming: others of the New, under Christ.

What Sacraments were there of the Old Testament?

Besides divers extraordinarily given, (1 Pet. 3. 20, 21. 1 Cor. 10. 1, 2, 3, 4.) and serving but for a season, there were two of ordinary and perpetual use, from their institution until the coming of Christ, (to which those other may be referred) first, Circumcision for entrance into the covenant of Grace, Gen. 17. 10. Deut. 30. 6. secondly, the Passover for continuance and confirmation therein, Exod. 12. 3. 1 Cor. 5. 7. To which two, the two Sacraments of the New Testament answer.

How do the Sacraments of the New Testament differ from those of the Old?

In respect not of the Author, God; the substance, Christ; or the receivers, the people of God; which are in both the same, ( Rom. 4. 11. 1 Cor. 10. 2, 3, 4.) but of continuance, ( Matth. 28. 19, 20.) evidence, (1 Cor. 11. 26.) easy performance, and efficacy; in all which those of the New Testament have great preeminence, (2 Cor. 3. 9.)

What Sacraments be there of the New Testament?

Only two; to wit, Baptism, succeeding in the place of Circumcision; and the Supper of the Lord, answering to the Passover, ( Rom. 4. 1. Gen. 17. 11, 12. 1 Cor. 10. 1, 2, 3. & 12▪ 13. Matth. 26. 26. & 28. 19.) By the former, we have our admission into the true Church of God; by the latter, we are nourished and preserved in the Church after our admission.

How may it appear that there be no more then two Sacraments of the New Testament?

First, when the number of Sacraments were most necessary, as under the Law, they had but two, wherefore we need require no more, (1 Cor. 10. 1, 2, 3.)

Secondly, having meat, drink, and clothes, we ought therewith to be content; (1 Tim. 6. 8.) now by the Sacrament of our entrance our spiritual clothing is sealed unto us, ( Gal. 3. 27.) and by that of our growth is sealed our feeding, (1 Cor. 10. 16.)

Thirdly, those two seals assure us of all God's graces, as of our regeneration, entrance, and engraffing into Christ; so of our growth and continuance in him: and therefore we need no more, (1 Cor. 12. 13. ) For there are as many Sacraments as there are things that need to be betokened to us about our justification. Now they be two; our birth in Christ, and our nourishment after we are born: as in the bodily life, we see that we need no more, but to be born, and then to have this life preserved. The Sacrament of Baptism showeth us the first; the Sacrament of the Lord's Supper the second. Therefore those five other Sacraments, of Confirmation, Penance, Matrimony, Orders, and extreme Unction, joined by the Papists are superfluous, because some of them have no warrant at all out of the Word of God, and God hath not promised a blessing upon the using of them; others of them, though they be agreeable to the Word, yet are without the nature and number of the Sacraments.

What is Baptism?

It is the first Sacrament of the New Testament, by the washing of water ( Ephes. 5. 26.) representing the powerful washing of the blood and spirit of Christ, (1 Cor. 6. 11. Heb. 10. 22.) and so sealing our regeneration, or new birth, our entrance into the Covenant of Grace, and our engraffing into Christ, and into the body of Christ, which is his Church, ( Joh. 3. 5. Tit. 3. 5. Act. 8. 27.) The word Baptism in general signifieth any kind of washing, but here it is specially taken for that sacramental washing, which sealeth unto those which are within God's Covenant, their birth in Christ, and entrance into Christianity.

How was this Sacrament ordained and brought into the Church in the place of Circumcision?

At the Commandment of God ( Joh. 1. 33.) by the Ministry of John, therefore called the Baptist, Matth. 3. 1. after sanctified and confirmed by our Savior Christ himself, being baptized by John, (Mat. 3. 13.) and giving commission to his Apostles and Ministers, to continue the same in his Church unto the end, ( Mat. 28. 18.)

Why call you it the first Sacrament?

Because Christ gave order to his Apostles, that after they have taught, and men believe, they should baptize them, that so they might be enrolled amongst those of the household of God, and entered into the number of the Citizens & Burgesses of the heavenly Jerusalem.

What abuse doth this take away?

That which sometimes the ancient Church was infected withal, namely, that they baptized men at their death, and let them receive the Lord's Supper twice or thrice a year, whereas this is the first Sacrament of the Covenant.

What are the essential parts of this Sacrament of Baptism?

As of all other Sacraments, two; the outward signs, and the inward things signified: where also is to be considered, the proportion and union which is between those two parts, which is as it were the very form and inward excellency of a Sacrament.

What are the outward signs in Baptism?

They are the outward element of water, and the outward sacramental actions performed about it.

What are those Sacramental actions?

First, the Ministers blessing and consecrating the water: And secondly, the right applying it so consecrated, to the party to be baptized.

May none but a lawful Minister baptize?

No; for baptism is a part of the public Ministry of the Church, and Christ hath given warrant and authority to none to baptize, but those whom he hath called to preach the Gospel: Go, Preach and Baptize, Matth. 28. 29. those only may stand in the room of God himself, and Ministerially set to the seal of the Covenant. And it is monstrous presumption for Women, or any other private persons, (who are not called) to meddle with such high Mysteries, nor can there be any case of necessity to urge, as will appear afterwards.

Touching the first action of the Minister; how is he to bless and consecrate the water?

First, by opening to them that are present the Doctrine of Baptism, and the right institution and use of it, what inward mysteries are signified and sealed up by those outward signs. So did John, when he baptized, he preached the Doctrine of Repentance, and taught the people the inward baptism of the Spirit, signified by his baptizing with water, Matth. 3. 11.

Secondly, by acknowledging in the name of the congregation man's natural pollution, that we stand in need of spiritual washing, by giving thanks to God the Father for giving his Son for a propitiation for our sins, and appointing his blood to be a fountain to the house of Israel to wash in, and for ordaining of this service to be a Sacrament and seal of so great a mystery.

Thirdly, by making profession of Faith in God's promises in that behalf, and praying that they may be made good unto the party that is to receive the seal thereof: for as everything is sanctified by the Word of God and prayer, so in especial manner the Sacramental water in baptism is blessed and consecrated by the Word of institution, and prayer to God for a blessing upon his own Ordinance.

What is the second Sacramental action?

The action of washing, that is, of applying the Sacramental water unto the party to be baptized, diving or dipping him into it, or sprinkling him with it, In the name of the Father, the Son, and of the holy Ghost.

Is the action of diving or dipping, material and essential to the Sacrament? or is there absolute ground and warrant for sprinkling, which is most commonly practiced with us in these cold Countries?

Some there are that stand strictly for the particular action of diving or dipping the baptized under water, as the only action which the institution of this Sacrament will bear, and our Church allows no other, except in case of the childes weakness, and there is expressed in our Savior's baptism, both his descending into the water and rising up: so that some think our common sprinkling to be (through ease and tenderness) a stretching the liberty of the Church further then either the Church would, or the symbolicalnesse of the outward sign with the thing signified can safely admit, it typifying our spiritual burial and resurrection, Rom. 6. 8.

Others conceive the action of sprinkling of water upon the face of the baptized very warrantable, especially in young children to whom further wetting may be dangerous, and the grounds are these:

First, it seems that neither dipping is essential to the Sacrament of Baptism, nor sprinkling, but only washing and applying water to the body as a cleanser of the filth thereof.

Secondly, then, as in the other Sacrament, a spoonfull of wine is as significant as a whole gallon; so here, a handful of water is as significant as a whole river.

Thirdly, the action of sprinkling bears fit resemblance with the inward grace, as well as dipping, and hath authority in the Scriptures: read 1 Pet. 1. 2. and Heb. 12. 14. there is speech of the sprinkling of the blood of Christ, and the blood of sprinkling speaks better things then the blood of Abel.

Fourthly, it is not unlikely that the Apostles baptized as well by sprinkling, or pouring upon, as by diving and dipping into, since we read of divers baptized in houses, as well as others in rivers. However the washing the body by water, is essential, ( Ephes. 5. 26.) though whether way it be done, seem not to be essential, (so water be applied to the body for the cleansing of it.)

Thus much of the Sacramental element, and Sacramental actions, which are the outward part of baptism: What now is the inward part?

Those spiritual things which are signified, and represented, and exhibited in and by the outward element and actions: as the water signifies the blood of Christ, the Ministers consecrating the water signifies God the Fathers setting apart his Son for the expiation of the sins of the world by his blood; the Ministers applying the water to the body of the baptized to cleanse it, signifieth God's applying the blood of his Son to cleanse the soul for justification and remission of sins: and not only to signify, but to seal up unto the believer, that the inward part is effected as well as the outward.

How come these visible things to signify such invisible mysteries?

First, there is a natural fitness and aptness in the outward things to express the inward, as for water to be a resemblance of the blood of Christ; thus they agree:

First, water is a necessary element, the natural life of man cannot be without it, and the blood of Christ is as necessary to his spiritual life.

Secondly, water is a comfortable element: as the Hart panteth after the water brooks, Psal. 42. 1. The thirst of the body cannot be quenched but by water; hence the heighth of misery is described by a barren and dry ground, where no water is, Psal. 63. 1. so the thirst of the soul cannot be quenched but by the blood of Christ, Joh. 4. 13.

Thirdly, water is a free element; as it is necessary, useful, and comfortable, so it is cheap, and easy to come by without cost; so is the blood of Christ, Esa. 55. 1. Hoe, he that thirsteth come and drink freely.

Fourthly, water is a common element, none are barred from it, any may go to the river and drink; and the blood of Christ is offered as generally to all, rich and poor, high and low, bond and free, everyone may lay claim unto him, come & have interest in him; Joh. 1. 12. Who ever receiveth him, whoever believeth, the proposal is without restraint, none can say, I am shut out or excepted.

Fifthly, water is a copious and plentiful element, there is no less in the river for thy drinking of it, there is enough for all men: so is the blood of Christ all-sufficient, it can never be drawn dry; of his fullness we may all receive, and yet he be never the more empty; hence the Scripture speaks of plenteous redemption.

Sixthly, lastly and especially, water is a cleansing and a purifying element; and it resembles the blood of Christ fitly in that, for 1 Joh. 1. 7. The blood of Christ cleanseth us from all sin.

And here we may also observe the symbolicalnesse between the Sacramental action of washing, and the inward grace signified.

First, nothing is washed but that which is unclean; even so the Sacramental washing implies our natural pollution: whosoever submits to this Sacrament of Baptism, doth by so doing acknowledge himself to be defiled; whoever brings a child to be baptized, doth by so doing, make confession of original corruption and sinfulness; as Johns hearers were baptized of him in Jordan confessing their sins, Mat. 3. 6.

Secondly, as the applying of the water to the body, washeth and cleanseth; so it is with the blood of Christ, it cleanseth not the soul, but by being applied to it, in the merit and efficacy of it, by the sanctifying Spirit, of which the outward ministerial washing is a sign and seal, 1 Cor. 6. 11.

What is there besides the natural fitness of the outward things to express the inward?

2. There is also considerable God's divine institution, ordaining and appointing these things to typify to the soul Christ crucified in his cleansing quality: for otherwise though there were never such aptness in the creature, yet it hath nothing to do to meddle with a Sacrament, unless the Lord do specially appropriate it to serve for such a purpose; and then with God's institution, there goeth a blessing and a special virtue and power attends on a divine Ordinance; that which makes the outward signs significant, is God's Word and appointment.

But is Christ and the cleansing power of his blood only barely signified in the Sacrament of Baptism?

Nay more; the inward things are really exhibited to the believer as well as the outward; there is that sacramental union between them that the one is conveyed and sealed up by the other: hence are those phrases of being born again of water and of the holy Ghost, Joh. 3. 5. of cleansing by the washing of water, Eph. 5. 26. so arise and be baptized, and wash away thy sins, Acts 22. 16. so Rom. 6. 3. we are buried with Christ by baptism, &c. the Sacraments being rightly received, do effect that which they do represent.

Are all they then that are partakers of the outward washing of baptism, partakers also of the inward washing of the Spirit? Doth this Sacrament seal up their spiritual engraffing into Christ to all who externally receive it?

Surely no; though God hath ordained these outward means for the conveyance of the inward grace to our souls, yet there is no necessity that we should tie the working of God's Spirit to the Sacraments more then to the Word; the promises of salvation, Christ and all his benefits, are preached and offered to all in the ministry of the Word, yet all hearers have not them conveyed to their souls by the Spirit, but those whom God hath ordained to life; so in the Sacraments, the outward elements are dispensed to all who make an outward profession of the Gospel, (for in infants their being born in the bosom of the Church is in stead of an outward profession) because man is not able to distinguish corn from chaff: but the inward grace of the Sacrament is not communicated to all, but to those only who are heirs of those promises whereof the Sacraments are seals; for without a man have his name in the Covenant, the seal set to it confirms nothing to him.

What is the advantage then or benefit of baptism to a common Christian?

The same as was the benefit of Circumcision to the Jew outward, Rom. 2. 28. Rom. 3. 1, 2. there is a general grace of Baptism which all the baptized partake of as a common favor, and that is their admission into the visible body of the Church, their matriculation and outward incorporating into the number of the worshippers of God by external communion: and so as Circumcision was not only a seal of the righteousness which is by faith, but as an overplus God appointed it to be like a wall of separation between Jew and Gentile; so is Baptism a badge of an outward member of the Church, a distinction from the common rout of Heathen; and God thereby seals a right upon the party baptized to his ordinances, that he may use them as his privileges, and wait for an inward blessing by them; yet this is is but the porch, the shell, and outside; all that are outwardly received into the visible Church, are not spiritually engraffed into the mystical body of Christ. Baptism always is attended upon by that general grace, but not always with this special.

To whom then is Baptism effectual to the sealing up this inward and special grace?

We must here distinguish of persons baptized; the Church doth not only baptize those that are grown and of years, if any such being bred Pagans be brought within the pale of the Church, and testify their competent understanding of Christianity, and profess their faith in the Lord Jesus, and in God's precious promises, of remission of sins by his blood, and their earnest desire to be sealed with Baptism for the strengthening of their souls in this faith: but the Church also baptizeth her infants, such as being born within her bosom of believing parents are within the Covenant, & so have right unto the seal thereof.

Doth the inward grace always accompany the outward sign in those of years baptized?

No; but only then when the profession of their faith is not outward only and counterfeit, but sincere and hearty, they laying hold on Christ offered in the Sacrament by a lively faith which is the hand to receive the mercies offered, Acts 8. 37. If thou believest with all thy heart thou mayest be baptized, saith Philip to the Eunuch; for it were absurd to extend the benefit of the seal beyond the Covenant; now the Covenant is made only to the faithful, Joh. 1. 10. Mark 16. 16. He that believeth and is baptized shall be saved; but he that believeth not, whether he be baptized or no, shall be condemned. Simon Magus (Act. 8. 13.) and Julian, and thousands of Hypocrites and Formalists shall find no help in the day of the Lord by the holy water of their baptism, without it be to increase their Judgment.

But what say you of infants baptized that are born in the Church, doth the inward grace in their baptism always attend upon the outward sign?

Surely no; the Sacrament of baptism is effectual in infants, only to those and to all those who belong unto the election of grace, which thing though we (in the judgment of charity) do judge of every particular infant, yet we have no ground to judge so of all in general; or if we should judge so, yet it is not any judgment of certainty; we may be mistaken.

Is every elect infant then actually sanctified and united unto Christ in and by baptism?

We must here also distinguish of elect infants baptized, whereof some die in their infancy, and never come to the use of reason; others God hath appointed to live & enjoy the ordinary means of faith & salvation.

What is to be thought of elect infants that die in their infancy, & have no other outward means of salvation but their baptism?

Doubtless in all those the inward grace is united to the outward signs, and the holy Ghost doth as truly, and really, and actually apply the merits and blood of Christ in the justifying and sanctifying virtue unto the soul of the elect infant, as the minister doth the water to its body, and the invisible grace of the Sacrament is conveyed to the outward means.

But how can an infant be capable of the grace of the Sacrament?

Very well; though infants be not capable of the grace of the Sacrament by that way whereby the grown are, by hearing, conceiving, believing; yet it followeth not that infants are not capable in and by another way. It is easy to distinguish between the gift conveyed, and the manner of conveying it; faith is not of absolute necessity to all God's elect, but only to those to whom God affords means of believing. It is the application of Christ's righteousness that justifieth us, not our apprehending it; God can supply the defect of faith by his sanctifying Spirit which can do all things on our part in the room of faith, which faith should do: Do we not know that the sin of Adam is imputed to children, and they defiled by it, though they be not capable to understand it? even so the righteousness of Christ may be, and is by God's secret and unknown way to elect infants; and so to those that are born deaf, and fools, not capable of understanding: for though God tieth us to means, yet not himself; he that hath said of infants to the belongs the kingdom of God, knows how to settle upon them the title of the Kingdom; and we have no reason to think, but that even before or in, at or by the act of Baptism the Spirit of Christ doth unite the soul of the elect infant to Christ, and clothe it with his righteousness, and impute unto it the title of a son or daughter by Adoption, and the image of God by sanctification, and so fit it for the state of glory.

But what is to be thought of the effect of Baptism in those elect infants whom God hath appointed to live to years of discretion?

In them we have no warrant to promise constantly an extraordinary work to whom God intends to afford ordinary means; for though God do sometimes sanctify from the womb as in Jeremy, and John the Baptist, sometime in Baptism as he pleaseth, yet it is hard to affirm (as some do) that every elect infant doth ordinarily before or in Baptism receive initial regeneration, and the seed of faith and grace: For if there were such a habit of grace then infused, it could not be so utterly lost or secreted as never to show it self but by being attained by new instruction. But we may rather deem and judge that Baptism is not actually effectual to justify and sanctify, until the party do believe and embrace the promises.

Is not Baptism then for the most part a vain empty show consisting of shadows without the substance, and a sign without the thing signified?

No; it is always an effectual seal to all those that are heirs of the Covenant of grace, the promises of God touching Justification, Remission, Adoption are made and sealed in Baptism to every elect child of God, then to be actually enjoyed when the party baptized shall actually lay hold upon them by faith: Thus Baptism to every elect infant is a seal of the righteousness of Christ to be extraordinarily applied by the holy Ghost, if it die in its infancy; to be apprehended by faith, if it live to years of discretion. So that as Baptism administered to those of years is not effectual unless they believe, so we can make no comfortable use of our Baptism administered in our infancy until we believe. The righteousness of Christ and all the promises of grace were in my Baptism estated upon me and sealed up unto me on God's part; but then I come to have the profit and benefit of them, when I come to understand what grant God in Baptism hath sealed unto me, and actually to lay hold upon it by faith.

Explain this more clearly.

We know that an estate may be made unto an infant, and in his infancy he hath right unto it, though not actual possession of it until such years; now the time of the child's incapability, the use and comfort of this estate is lost indeed, but the right and title is not vain and empty, but true and real, and stands firmly secured unto the child to be claimed what time soever he is capable of it. Even so infants elect have Christ and all his benefits sealed up unto them in the Sacrament of Baptism, yet through their incapableness they have not actual fruition of them, until God give them actual faith to apprehend them: Is Baptism lost then which is administered in our infancy? was it a vain and an empty Ceremony? no, it was a complete and an effectual Sacrament, and God's invisible graces were truly sealed up under visible signs: And though the use and the comfort of Baptism be not for the present enjoyed by the infant, yet by the parent it is who believes God's promises for himself and for his seed, and so by the whole Congregation, and the things then done shall be actually effectual to the infant, when ever it shall be capable to make use of them.

But are there not some who utterly deny the baptizing of infants to be warrantable?

Yes; but not to insist upon answering their peevish arguments, sufficient and clear ground for the practice of our Church in this behalf may both be picked out of that which hath been spoken before; and further evidenced by these following arguments.

1. The first we draw from the use of Circumcision in the Old Testament, which answereth to Baptism; yet that was applied to the infant the eight day: there can be no reason given to deprive infants of Baptism, but that which may be given against Circumcision, the main whereof is their incapablenesse of the grace of the Sacrament.

2. To them to whom the Covenant belongs, to them belongs the seal of the Covenant that confirms the right unto them; but to the infants of faithful parents the Covenant belongs: To you and to your children are the promises made, saith Peter, Act. 2. 39. and to them belongs the Kingdom of God: if the thing itself, then the sign and seal of it. And the Apostle saith, Your children are holy, 1 Cor. 7. 14. there is a foederall sanctity, or external and visible holiness at least in children of believing parents, and they are to be judged of the true flock of Christ until they show the contrary.

Yea, but it is objected that they do not believe, which is in the Scripture required of those that are to be baptized, that they make profession of their faith?

3. The Scripture requiring faith in the party to be baptized, speaks of grown men; when the Apostle gives a rule that none should eat but those that labor, it were monstrous from thence to deny meat to children or impotent persons: besides, it is not simply an improper speech to call the infant of believing parents a Believer; our Savior reckoneth them among Believers, Mat. 18. 6. he took a child and said, Whosoever offendeth one of these little ones that believe in me; what do we deem of Christian infants? is there no difference between them and Pagans? Certainly as it were hard to call them Infidels, so it were not harsh to cal thē Believers. And further it is the received judgment of our Church, that the faith of the parents (or of those that in stead of parents present the child in the Congregation) is so far the infants as to give him right unto the Covenant. And lastly, as we have said before, the Spirit of God in elect infants supplies the room of faith: and however it be, Adams corruption cannot be more effectual to pollute the infant, then Christ's blood and innocence is to sanctify them; and God's wisdom wants not means to apply it, though we cannot attain unto the manner.

But the Anabaptists urge we have no rule in Scripture for baptizing infants, nor example?

4. But do we read anything in Scripture that may infringe the liberty of the Church therein? nay, do not the Scriptures afford many friendly proofs by consequence of it? we read of such an one baptized, and all his household, the house of Lydia, of the Jailor, of Crispus, of Stephanus, &c. why should we imagine that there were no infants there, or that they were left out? And if the Scriptures not expressing directly the baptizing of infants, were sufficient reason why that Sacrament should be denied them, then by the same reason the Sacrament of the Lord's Supper should be denied to women; for (to my remembrance) it is not expressed in all the New Testament, that any woman did partake of it; which thing yet were senseless to doubt of.

Thus much of the lawfulness of infants baptism: But is baptism of absolute necessity to salvation?

Baptism, as we have seen, is a high Ordinance of God, and a means whereby he hath appointed to communicate Christ and his benefits to our souls; and therefore not to be neglected or slightly esteemed, but used with all reverence and thankful devotion when it may be had; yet where God denieth it either in regard of the shortness of the infants life, or by any other unavoidable necessity; there comes no danger from the want of the Sacraments, but only from the contempt of them.

Who are here to be confuted?

First, the Papists, who have contrived in their own wicked brains a room near hell which they call ( Limbus infantum ) a receptacle for the souls of infants which die without Baptism; and whereas they fain they are deprived of God's presence, and never partake of joy and happiness: a dream not worthy the confuting, being not only uncharitable, but impious.

Secondly, many ignorant people amongst us, who for want of better teaching harbor in their minds such Popish conceits, especially that Baptism doth confer grace upon all by the work done, (for they commonly look no higher) and they conceive a kind of inherent virtue, and Christendom (as they call it) necessarily infused into children by having the water cast upon their faces: hence the minister is oft posted for to baptize in a private chamber, to the dishonor of that Ordinance: and which is more intolerable, in case of the want of a Minister, women will undertake to be Baptizers, which is a monstrous profanation of so high a service.

How may these errors of opinion and practice be avoided?

They proceed from gross ignorance, and therefore the means to cure them is to be informed in the right nature and use of the Sacraments, and in the extent and limitation of the necessity of them.

How may that be done?

We must know that Sacraments properly do not give us any right unto God and his Christ, but only seal up and confirm that right and interest which already we have in God's Covenant and promise: God promised to Adam life, and then he gave him the Tree of life to be a pledge of his promise; It was not the Tree of life that gave Adam life, but the promise. Adam might have lived by the promise without the Tree; but the Tree could do him no good without the promise. Thus God promiseth Christ and his benefits to the faithful and to their seed, and then he gives us Baptism to seal these promises; it is not Baptism that saves us, but the promises; it is not water that purgeth our sins, but the blood of the Covenant: why then was the Sacrament added? for our weakness to be a strengthening to our faith, not to give any strength or efficacy to the Covenant made in the blood of Christ: God's Word is as sure as his bond, his promise is as effectual as his seal, and shall as surely be accomplished; the Sacraments only give strength to our faith in apprehending it.

What infer you from this?

That where God is pleased to dispense his seals and Sacraments, they are great comforts and pledges of his love; and to despise or sleight them were a horrible slighting even of the Covenant it self. But where he denieth means and opportunity of enjoying the signs, the things signified are never the farther off, or less effectual. It is said, Gen. 17. 14. that the uncircumcised should be cut off from God's people, because he had broke the Covenant, but it is meant only of voluntary and willful refusing of Circumcision; for the people of God in the wilderness were forty years without the outward sign of Circumcision, they were not without the inward grace. David's child died the seventh day, a day before the time appointed for Circumcision, and yet both his words and his carriage express that he doubted not of the salvation of it: so the thief upon the Cross believing in Christ, was received with Christ into Paradise, though he were never baptized; he had the inward grace of Baptism, the washing of the blood of Christ, though not the outward sign: when God affordeth means we must wait upon him for a blessing in them, and by them; when he doth not afford means we must not tie the working of his grace to them: God who sanctifieth some in the womb, knows how to sanctify all his elect infants, and by his Spirit apply the merits of Christ unto them without the outward water. Some have the outward sign and not the inward grace, some have the outward sign and the inward grace, some have the inward grace and not the outward sign; we must not commit Idolatry by deifying the outward element; the rule will hold, It is not the want of the Sacraments, but the contempt or willful neglect of them that is dangerous.

What other errors of opinion and practice do you observe about Baptism?

As some through ignorance and superstition have too high a conceit of the outward signs, so others through ignorance and profaneness have too mean and base an opinion of them: some there are who esteem of Baptism as of a mere Ecclesiastical ceremony and Church complement, as if there were no serious virtue or efficacy in it, or profit to be expected by it, or had no other use, but to give the child a name, and there is an end, they look no further.

How doth it appear that some have so sleight an opinion of this Ordinance?

By their answerable practices, such as these and the like: 1. Often Baptism is deferred and that upon every trifling occasion, as if it were a business of no great weight and moment, but might attend every ones leisure, and many times through delay the child dieth without it; which though it doth nothing prejudice the childes salvation, yet it will lie heavy upon the parents conscience for neglecting God's Ordinance when he afforded opportunity.

2. Often the Minister is sent for home to perform that service with few in a private chamber, when no eminent necessity urgeth, to the dishonor of so sacred a business, which ought to be a most solemn and public action of the whole Congregation

3. Though the child be brought to Church, yet often some by-day is chosen, and not the Lord's Sabbath; and it is then done as if it were only women's work to be present at Baptism, who have most leisure to spend time about matters of smaller consequence.

4. If it be on the Sabbath, then the main care and preparation is about matters of outward pomp and state, everything is fitted and prepared for the purpose, but only that which should chiefly be, viz. the hearts and minds of those that go about a business of that nature.

5. While the Sacrament is in performing the demeanor of many, show that they have a slight opinion of that service, some turning their backs upon it, & going out of the Church so soon as sermon is done, as if the word was worth the minding, but not the Sacrament; others prating and talking all the while, as if there were nothing for them to learn by, but no duty for them to perform in that action▪

6. Lastly, infants are brought to the Sacrament of Baptism in their infancy, but are never by their parents taught the doctrine of Baptism when they come to years of understanding, Baptism is not made use of, as it ought, in the whole course of men's lives; these things show that men commonly have a mean conceit of this Ordinance.

What is the best way to reform these irreligious practices?

A serious pondering & considering of the high dignity of this divine ordinance, that will cause a devout & reverent demeanor in that holy business.

1. Everyone should consider that it is no customary formallity, but an honorable ordinance instituted by the lawful authority of God himself, who never imposed any service upon his Church in vain. It was honored by our Savior Christ himself, who sanctified it unto us by submitting unto it in his own sacred person, confirmed by his practice, by his precept, &c.

2. Everyone should consider, that there are infinite mercies sealed up by it to the faithful, and to their seed. It is a visible admittance of thy child (if thou beest a Parent) into the Congregation of Christ's flock, signifying its interest in the heavenly Jerusalem which is above: Is this a business to be mumbled over in a corner? Christ came from Galilee to Jordan to be baptized; is the receiving of thy child into the bosom of the Church in a full Congregation, no comfort unto thee? is it not mercy to see the blood of Christ ministerially sealed up unto thy Infant, to purge it from that pollution which it hath brought into the world with it, w ^ch also thou makest confession of by presenting it to this mysteriall washing? Is it not joy to thy heart, to hear the whole Congregation of God's Saints pray for thy child; and that God hath honored thee so much, as to count thy very child holy and within his Covenant? think on these things.

3. Everyone that is present at Baptism should consider, that that being a public action of the Congregation, every particular person ought reverently to join in it. Shall the whole Trinity be present at Baptism, Mat. 3. & we be gone? join ought everyone in prayer to God for the Infant, join in praises to God for his mercy, that we, and our children are brought forth, and brought up within the pale of his Church, whereas the rest of the world are like a wilderness: and thank God for adding at the present a member to his Church; join everyone ought in meditation of the pollution of nature, of the blessed means of redemption by Christ, of the happy benefits that God seals up unto us in our Baptism, even before we knew them; of the vows and promises which we in our child-hood made by those who were undertakers for us, and finding our failings every time we are present at Baptism we should renew our own Covenant with God, and labor to get new strength to close with his promises, which in our Baptism he made unto us. Thus if we were wise to make a right use of it we might learn as much at a Baptism as at a Sermon.

4. Parents should always bear in mind the promises which their children have made to God by them, and they for their children, laboring to bring them up accordingly in the instruction and information of the Lord, teaching them (so soon as they understand) the meaning of that Sacrament, unfolding unto them God's precious promises, and their strict engagements. The negligence of parents herein, is a cause of monstrous profaneness in many, they bring children t • receive Christ's badge, but bring them up to the service of the Devil; and God hath not so much dishonor by Heathens and Pagans, as by those who have taken upon them the name of Christians. Lastly, Baptism should be of continual use thorough a Christians whole life: it is administered but once, but it is always lasting in the virtue and efficacy of it. Baptism loseth not its strength by time; in all thy fears and doubts look back to thy Baptism, the promises of God sealed up unto thee there, now lay hold on them by faith, and thou shalt have the actual comfort of thy Baptism, and feel the effect of it, though thou never saw it. In thy failings, slips, and revolts, to recover thy self have recourse to thy Baptism, new Baptism shall not need, the Covenant and seal of God stands firm, he changeth not; only renew thy repentance, renew thy faith in those blessed promises of grace which were sealed up unto thee in thy Baptism.

So much for Baptism: What is the Lord's Supper?

It is the second Sacrament of the New Testament, wherein God by the signs of bread and wine signifieth sensibly, and exhibiteth to every faithful receiver the body and blood of Christ, for his spiritual nourishment and growth in Christ, and for so sealing unto him his continuance, with increase in the body of Christ, which is his Church, confirmeth him in the Covenant of grace. Or thus: It is a Sacrament of the Gospel, wherein by the outward elements of Bread and Wine, sanctified and exhibited by the Minister, and rightly received by the communicant, assurance is given to those that are engraffed into Christ, of their continuance in him, and receiving nourishment by him unto eternal life.

Are there divers graces offered to us in Baptism and the Lord's Supper?

No, the Covenant solemnly ratified in Baptism is renewed in the Lord's Supper, between the Lord himself and the receiver, and the same graces offered again, but to divers ends: In Baptism, to the investing and entering of us into Christianity, (for of that entrance Baptism is a seal:) In the Lord's Supper, to the nourishing and continuance of us in it, of which growth and continuance in Christiannity it is a seal: And therefore as unto the Sacrament of Baptism, so unto this of the Lord's Supper, the Popish feigned Sacrament of confirmation is notably injurious.

Wherein then doth Baptism differ from the Lord's Supper?

1. In regard of the thing signified, Baptism (as hath been said) is a seal of our entrance into the Church of God; the Supper of the Lord of our continuance in the same; the one of our new birth, the other of our spiritual food: The former is ordained to this end, that being out of Christ by nature, we might by the Sacrament of our new birth be engraffed into his body, Titus 3. 5. John 3. 5. the latter, that being in Christ by grace, we might continue and increase in him, 1 Cor. 10. 16. & 11. 23. 1 Pet 3. 21.

2. In regard of the outward sign; water in the one, bread and wine in the other.

3. In regard of the Communicants: Unto Baptism both Infants, and those that are of years of discretion are to be admitted; but unto the Supper of the Lord, only those of years of discretion.

4. In regard of the time; The Supper of the Lord is to be received as often as the Lord shall give occasion, Baptism but once.

Why is this called the Lord's Supper, seeing we use not to make it a Supper?

It is called the Lord's Supper, 1 Cor. 11. 20. not because he appointed it a Supper to us; but because our Lord Jesus Christ sitting at his last Supper ordained it instead of the Passover; for in the night that he was betrayed, 1 Cor. 11. 23. immediately after he had eaten the Passover with his Disciples, he did both himself with them celebrate this holy Sacrament, Mat. 26. 26, &c. and withal, gave charge for continuance of the same in the Church until his second coming, 1 Cor. 11. 20.

What may we learn by this; that both our Savior Christ and his Apostles likewise administered this Sacrament after Supper?

That we must not come unto it for our bellies, but have our minds lifted up from these earthly elements to our Savior Christ represented by them; for men after Supper set not bread and wine, but banqueting dishes upon the Table; which serveth to reprove,

1. Such profane persons as come for a draught of Wine only.

2. Those that rest only in the outward Elements.

But doth not the example of our Savior Christ and his Apostles tie us to administer this Sacrament in the night time?

No; because they had special cause so to do, which we have alone.

What cause had our Savior so to do?

He was to administer it after Supper:

First, because it was to come in lieu and stead of the Passover, and therefore was presently after the eating of it.

Secondly, that it might go immediately before his passion, the better to show whereunto it should have relation; where also is another difference; our Savior Christ's Supper representing his death, which followed the Supper, and was to come, our Sacrament representing the death of Christ already suffered and past.

What cause had the Apostles?

They did it in the night, because it was not safe for the Church to meet in the day for fear of persecution: Wherefore, herein the laudable custom of the Church of administering it in the Morning, when our wits and capacities are best, is to be followed: In which respect also there is some difference between this Sacrament and the Sacrament of Baptism, which may without any inconvenience be administered in the afternoon.

What is the fittest day for the Administration of this Sacrament?

The Lord's day is the fitttest day for the administration of the Sacrament: For although our Savior Christ did administer it on another day, (for the reasons before declared) yet he did not bid us so to do: But the Apostles example, and religious practice herein is to be followed, which did celebrate the Supper of the Lord on the Lord's day.

So much of the time: Now for the nature of this Sacrament, how may it be known?

First, by the matter; and secondly, by the form of it.

What is the matter of the Supper of the Lord?

Partly outward, as the elements of bread and wine; partly inward, as the body and blood of Christ. For as many grains make but one loaf, and many grapes but one cup of wine: so I believe that those outward elements signify Christ and him crucified, with all the benefits of his death and passion, even whole Christ, with all the fruits of his mediation, Mat. 26. 26, 27. 1 Cor. 11. 24, 25.

Wherefore did the Lord make choice of Bread and Wine for the outward Elements of this Sacrament?

Because meaning to set forth our spiritual nourishment by them, they are of all the means of our corporal nourishment the chiefest, Psal. 104.

Why did he not content himself with one of these only?

He took both, that he might hereby show how plentiful and assured redemption we have in Christ whom these do represent. Wherefore it is no marvel, that the Papists in the prohibiting of the cup, do answerably teach our salvation to be neither wholly in Christ, nor assuredly.

What Argument do you observe in the institution of the Sacrament against this Robbery?

The foreseeing Spirit of Christ, knowing the sacrilege that Popery would bring in for the robbing of the people of the use of the Cup, hath prepared a preservative against it, speaking here more fully of the cup (which he did not of the bread) Drink ye all of this, Mat. 26. 27.

What Bread used our Savior Christ?

Ordinary bread, such as was used at the common Table; at that time it was indeed unleavened bread, but it was so, because no other was then lawful at the feast of the Passover.

Are not the Bread and Wine changed into the body and blood of Christ in the Sacrament?

No; they are not changed in nature, but in use, 1 Cor. 10. 16. For the words of eating and drinking do properly belong to the outward elements of bread and wine, and by a borrowed speech do improperly belong to the body and blood of Christ, to note unto us the communion we have with our Savior Christ, of whom we are as verily partakers by a lively faith, as of the bread and wine, by eating and drinking them: And thus we say, that these elements are changed in use; because being separated from a common use, they are consecrate to sign and seal to us our spiritual nourishment and growth by the body and blood of Christ Jesus, Luke 22. 19. 1 Cor. 10 3, 4. For as the Sacrament of Baptism doth seal to us a spiritual regeneration; so the Lord's Supper a spiritual feeding; and even as well the body and blood of Christ is in Baptism given us for clothing, as they are given in the Lord's Supper for nourishment: Therefore the bread and wine are not the true body and blood of Christ, but the signs and tokens of them, as in Baptism the water was only a sign of Christ's blood, not the blood.

What further reason have you to overthrow the carnal presence of Christ in the Sacrament?

1. If the bread were turned into Christ, then there should be two Christ's, one that giveth, another that is given: for our Savior Christ gave the bread, &c.

2. If the bread be the very body of Christ, there should then be no sign of the thing signified, and so no Sacrament, Rom. 4. 11. Where their miserable shift, that the whiteness is the seal and sign, is not worthy the answer.

3. The wicked receiver might then eat and drink Christ's body and blood, as well as any true believer, John 13. 2. 30.

4. The Minister cannot give the inward grace, but the outward Element in the administration of the Sacrament, Luke 3. 16.

What reason was there to move our Savior Christ to use such a borrowed speech in this so great a mystery?

Because it is ordinary and usual in the Scripture, to give the name of the thing signed and signified to the sign: as it is called the tree of life, which was but a sign of life Gen. 2. 9. So in the Sacraments of the old Testament, Circumcision is called the Covenant, Gen. 17 10. that is, the token of Covenant, verse 11. Or the Lamb, or Kid, the Passover, whereof it was a sign only, Exo. 12. The self same manner of speech is also used in the New Testament of Baptism called the new Birth, taking away of sins, whereof it is only a seal: So that unless the Lord would in this Sacrament have departed from the wisdom of the Spirit of God, accustomably received, he must needs here also tread in the same steps of a borrowed and figurative speech.

Howbeit, it may seem, that to have used a more proper speech would have been more meet for him, being near unto his death, and more convenient for their understanding.

He did after his last Supper use as figurative speeches, as this in the 14, 15, 16. of John, and that without all danger of darkness of speech, there being often times more light in a borrowed then in a proper speech: And a Trope of force must be yielded, when he saith, that the cup is the New Testament.

It maketh further for the corporal presence, that our Savior Christ saith in his supper, that his body was then broken, and not that it should be broken after.

That is also usual to the Scripture, for further certainty to speak of things to come, as of them that are present.

But there is nothing impossible unto God?

1. The question is here not of the power, but of the will of God, what he will have done.

2. God cannot do those things, in doing whereof he should contradict himself: and therefore the Scripture feareth not, without dis-honor to God, to say that he cannot lie, nor cannot deny himself, Tit. 1. 2. 2 Tim. 2. 13.

Why is the cup called the cup of the New Testament?

Because it is a seal of the promise of God, touching our salvation in Christ, which being in old time under the Law, shadowed by the shedding of blood of beasts, is now after a new manner accomplished in the blood of Christ himself.

Thus much of the matter of this Sacrament: wherein consisteth the form thereof?

Partly in the outward actions both of the Minister, and of the receiver: partly in the inward, and spiritual things signified thereby (these outward actions being a second seal set by the Lord's own hand unto his covenant.)

What be the Sacramental actions of the Minister in the Lord's Supper?

Four: First, to take the bread and wine into his hand, and to separate it from ordinary bread and wine.

What doth this signify?

That God in his eternal decree hath separated Christ from all other men to be our Mediator, and that he was set apart to that office, and separated from sinners, Exod. 12. 5. Heb. 7. 26.

What is the second?

To bless and consecrate the bread and wine, by the Word and Prayer.

What doth that signify?

That God in his due time sent Christ into the world, and sanctified him, furnishing him with all gifts needful for a Mediator.

How are the Bread and Wine to be blessed and consecrated?

By doing that which at the first institution Christ did.

What is that?

1. He declared the Doctrine of the mystery of the Sacrament unto his Apostles, which received it, by teaching the truth of that which these outward signs did signify.

2. He thanked his heavenly Father for that he had so loved the world, that he gave him which was his only Son to die for it, through the breaking of his most holy Body, and the shedding his most precious blood. Also he gave him thanks for that he had ordained these outward elements, to seal our spiritual nourishment in Christ.

3. By a trope of the chief part of Prayer (which is Thanksgiving) for the whole, the Evangelist giveth to understand, that our Savior Christ sued to God his heavenly Father, that his death in it self, sufficient to save, might by the working of his holy Spirit be effectual to the elect; and that those outward signs of bread and wine might through the operation of his holy Spirit be effectual to the purposes they were ordained unto.

How shall it be known that he gave thanks and prayed, for these things, seeing there is no mention of these things in the Evangelists?

1. The very matter it self that is handled, doth guide us to the knowledge of these things.

2. The like manner of speech in other places of Scripture, where there being no mention what words he used, yet must needs be granted, that he gave thanks, and prayed proportionably to the prayer and thanks here used: For taking the Barley loaves and Fishes, and giving thanks, what can be understood, but that he giving thanks to God, that had given those creatures for their bodily nourishment, prayed that he would bless them, and make them effectual to that purpose and end? Mat. 14. 14. and 15. 36. John 6. 11. And as it is not lawful to eat and drink the common meat and drink without such prayer and thanksgiving: so is it not lawful to communicate these elements without thanksgiving and prayer.

So much for the second Action (which the Minister indeed performeth with the Communicants, but yet as chief in the action.)

What is the third?

To break the Bread, and pour out the Wine.

What doth it signify?

The passion and sufferings of Christ, with all the torments he endured for our sins both in body and soul; his blessed body being bruised and crucified, his precious blood shed (trickling and streaming down from him to all parts of the ground) and his righteous soul poured out unto death, Isa. 53. 5. & 10. 12. Heb. 9. 14. That Christ himself of his own accord offered his body to be broken, and his blood to be shed upon the Cross: And that as the Bread nourisheth not, if it remain whole and unbroken; so there is no life for us in Christ, but in as much as he died.

What is the fourth?

To give and distribute the Bread and Wine to the Receiver.

What doth that signify?

That God giveth Christ, and Christ himself to us, That Christ Jesus with all his merits is offered to all sorts of Receivers, and that God hath given him to the faithful Receivers to feed their souls unto eternal life, John 3. 14, 15. & 6. 50, 51.

What be the Sacramental Actions of the Receivers?

They be two: First, to take the bread and wine offered by the Minister.

What doth that signify?

The receiving of Christ into our souls with all his benefits by faith. That they and only they have benefit by Christ crucified, which thus apply Christ to themselves by a true and lively faith, John 1. 12.

What is the second?

To eat the bread and drink the wine, receiving them into the body, and digesting them, 1 Cor. 11. 26.

What doth that signify?

Our uniting to Christ, and enjoying of him, that we must with delight apply Christ and his merits to all the necessities of our souls, spiritually feeding upon him, and groaning by him. For the eating of the bread to strengthen our nature, betokeneth the inward strengthening of our souls by grace, through the merit of the breaking of Christ's body for us; and the drinking of the wine to cherish our bodies, betokens that the blood of Christ shed upon the Cross, and (as it were) drunk by faith, cherisheth our souls: And as God doth bless these outward elements to preserve and strengthen the body of the receiver: so Christ apprehended and received by faith doth nourish him, and preserve both body and soul unto eternal life, John 6. 50, 51. 1 Cor. 10. 3. & 11. 16, 17.

Is Christ's body and blood, together with the outward elements received of all Communicants?

No; for howsoever they be offered by God to all, Matth. 26. 26. yet are they received by such alone as have the hand of faith to lay hold on Christ; and these with the bread and wine do spiritually receive Christ with all his saving graces: As for the wicked, and those that come without faith; they receive only the outward elements, 1 Cor. 11. 27. and withal judgment and condemnation to themselves, verse 29.

So much for the matter and form: Shew now the special ends and uses for which the Lord's Supper was ordained.

1. To call to mind and renew the memory and virtue of Christ's death, 1 Cor. 11. 24.

2. To increase our faith, begotten by the Word preached, and to confirm unto us our nourishment, only thereby by the means of Christ's death.

3. To increase our love.

4. To increase our joy in the holy Ghost, our peace of conscience our hope of eternal life, and all other graces of God in us.

5. To stir us up with greater boldness to profess Christ, then heretofore we had done.

6. To quicken our hearts to all holy duties.

7. To show our thankfulness to God for his mercy bestowed upon us in Christ.

8. To make a difference betwixt ourselves and the enemies of Christ.

9. To knit us more near in good will one to another.

10. To preserve the public Ministry of the Word and Prayer in Christian assemblies.

Who are to be partakers in this Sacrament?

All baptized who are of years and sound judgment to discern the Lord's body, ought to repair to this Sacrament. But those only come worthily who professing the true faith, have duly examined and prepared themselves, Esa. 66. 23. 1 Cor. 11. 27, 28. whereby all not of age and sound judgment are shut from his Sacrament; which are not always from the other of Baptism.

May none be admitted by the Church to the Supper of the Lord, but such as have these things in them which God requireth at their hands?

Yes; those who having knowledge do make profession of Religion, and are found guilty of no great error, or crime unrepented of.

What if any thrust themselves to the Lord's Table, who are ignorant or guilty of such crimes?

They are to be kept back by the discipline of the Church.

What is to be performed by every Christian, that he may worthily partake of the Lord's Supper?

There must be a careful preparation before the action, great heed in the whole action, and a joyful and thankful cloze and shutting of it: All which must be performed as well by the Minister as the people. For there is great difference betwixt our Savior Christ, the first deliverer of this Sacrament, and all other Ministers, he having no battle of the Spirit and flesh in him, but being always prepared unto every good work, had no need of these things; but other Ministers have as much need thereof as the people.

How are we to prepare ourselves to this Sacrament.

By due search and trial of our own souls, whether we can find in ourselves the things which God doth require in worthy Communicants.

How may we perform that?

By fitting our minds, & framing our hearts thereunto, 1 Cor. 10. 15, 16, & 11. 28

How may we sit our minds?

By examining our wisdom and knowledge, both of God's will in general, and of the nature and use of this holy Sacrament in particular, whether we can give a reason of the representation of Christ in bread and wine, and bring the resemblance and difference of the proportion of the bread and wine with the body and blood of Christ, and of the eating and drinking of the elements with the partaking of the spiritual things, Rom. 4. 11. 1 Cor. 10. 3. and 4. 16, 17.

How may our hearts be framed for the feeling of the virtue and power of this Sacrament?

1. By weighing with ourselves what need we have of it, and what benefit we may reap by it.

2. By examining of our faith, 2 Cor. 13. 5. 1 Tim. 1. 15. and repentance, Heb. 10. 22. James 4. 8. attended with true love of God, Zach. 12. 10. and of our brethren, 1 Cor. 16. 14.

3. By servant invocation, praying for a blessing upon this Ordinance of God, Matth. 26, 26.

How may we find what need we have of this Sacrament?

Partly by our wretched estate by nature, and partly by our weak estate by grace.

What may we find by our estate by nature?

That being prone to all evil, we had need of this Sacrament to nourish and preserve the life of grace new begun, which otherwise by our own corruption might die or decay in us, 1 Cor. 10. 16.

What need have we of this Sacrament for relief of our weak estate by grace?

That being weak in understanding and feeble in memory, we may by the signs of Bread and Wine have our understanding bettered, and memory confirmed in the death of Christ, 1 Cor. 11. 24, 26.

What further need may we find of it?

That being frail in faith, and cold in love, we may by the same creatures, as by seals and pledges have our faith further strengthened, and our love more enflamed to God and God's children.

What benefit then may we reap by the Lord's Supper?

We see already that the benefit is great: this Sacrament being as a glass for the mind, a monument for the memory, a support of faith, a provocation to love, a quickening to obedience, and a sign and seal of all the mercies of God in Christ Jesus.

How must the heart be prepared to find the power of this Sacrament for supply of these wants and obtaining of these benefits?

The heart must be purged by repentance and purified by faith, 1 Cor. 10. 14 16. 21. Acts 15. 9.

How may the heart be purified by faith?

If I have not only knowledge what Christ hath done for his chosen, but a full assurance that whatsoever he hath done, he hath done it for me as well as for any other, 1 Cor. 2. 2. John 17. 3. Gal. 2. 20.

What gather you hence?

That they only are to present themselves at the Lord's Table, who after their baptism are able to make a profession of the true faith, and can find that they truly believe in Christ; seeing ignorant and unbelieving persons do rather eat and drink their own judgment, than reap any benefit by this Sacrament, 1 Cor. 11. 29, 30, 31.

How may thy heart be purged by repentance?

If from my heart I do repent of my particular sins past, and judge myself for them, bewailing and forsaking them, and frame the rest of my life according to God's will, 1 Cor. 11. 30, 31. Gal. 6. 16.

What learn you hence?

That it is dangerous for such as remain in their old sins, or after the Sacrament return unto them; once to offer themselves to the Lord's Table, forasmuch as by this means they procure the wrath of God against them, and those that belong unto them, although not in condemnation in the world to come (which the faithful notwithstanding their unworthy receiving cannot come unto) yet to fearful plagues and judgments in this world.

It is not meet that we be free from all malice in our hearts when we come to the Lord's Supper?

Yes it is: for this Sacrament is a seal both of our conjunction with Christ, and of our society one with another, 1 Cor. 10. 17. and we must know that true repentance purgeth out malice, amongst other sins; and a sound faith worketh by love towards God and out Brethren, Mat. 5. 22, 23. James 1. 19, 20, 21. 1 Pet. 2. 1. Gal. 5. 6.

So much for examination and preparation required before the action.

What is to be done by the communicant in the present action?

1. They are to use reverent attention, the better to apply the whole action, hearkening to the doctrine of the Sacrament delivered by the Minister, joining with him in his prayers, making use of all the sacramental actions, and so commemorating the Lord's death, for the comfort and refreshing of their own souls, 1 Cor. 11. 17. 26.

2. According as it is commanded, all must take the Bread and Wine into their hands, contrary to the superstition of divers, which will have it thrust either into their mouths, or else take it with their gloves, as if the hand of a Christian, which God hath both made and sanctified, were not as fit as the skin of a Beast, which the Artificer hath tanned and sewed.

3. They must moreover, according to the Commandment of Christ, eat and drink the Bread and Wine, not laying or hanging it up, or worshipping it, as the papists do.

4. Lastly, they must use thanksgiving, offering up themselves both souls and bodies as a sacrifice of thanks, Rom. 12. 1. in which regard this Sacrament is called the Eucharist.

What is to be done after the action?

1. We must by and by use joyful thanksgiving, with prayer and meditation, being so comforted in heart in the favor of God towards us, that we be ready with a feeling joy to sing a Psalm unto the Lord, Matth. 26. 30.

2. We must continually endeavor to find an increase of our faith in Christ, love to God and all his Saints, power to subdue sin, and practice obedience, with all other sanctifying and saving graces, 1 Cor. 10. 16, 17. & 11, 21. Col. 2 6, 7. 2 Pet. 3. 18. For a true believer shall feel in himself after the receiving of the Sacrament an increase of faith and sanctification, a further deading of the old man, and so a greater measure of dying unto sin; a further strength of the new man, and so a greater care to live in newness of life, and to walk the more strongly and steadily in the ways of God all the days of his life, this being a Sacrament not of our incorporation, as Baptism, but of our growth; which albeit one cannot always discern immediately after the action, yet between that and the next Communion it may be easily espied in our service towards God and men.

What if a man after the receiving of the Sacrament never find any such thing in himself?

He may well suspect himself whether he did ever repent or not, and therefore is to use means to come to sound faith & repentance: For the Lord is not usually wanting to his ordinances, if men prepare their hearts to meet him in them. If we receive no good, no refreshment at this spiritual feast, if God send us away empty, either it is because we have no right unto his mercies, being not in Christ, and so not accepted; or because some secret unmortified lust remaineth in us, like Achan's wedge of gold: so some beloved sin (either not seen, or not sufficiently sorrowed for, and resolved against) lieth glowing in the heart, w ^ch causeth God to frown upon our services; & like a dead fly causeth the ointment to stink: & therefore in this case, a man should descend into himself, & make a more strict search into his conscience, that he may again come before the Lord with more humilty, and better preparedness, and God will reveal himself in due time to everyone who unfeignedly seeketh after him in his ordinances.

So much of the Sacraments: What are the Censures?

They are the judgments of the Church for ratification of the threats of the Gospel against the abusers of the Word and Sacraments.

What do these Censures profit the Church of God?

Very much; for by them the godly having strayed from the course of sincerity, are through obedience brought home again: But the wicked are hardened by them through disobedience; whereof it is, that the wicked are properly said to be punished, the godly only chastened and corrected.

But it seemeth that corrections rather belong to Magistrates then to Ministers?

The Magistrates by the Laws of the Common-wealth punish some by death, others by other torments, and some by purse, which belongeth not to the Minister, who hath to do only with the soul: And these spiritual censures are of as necessary use in the Church, both to help the godly, and to restrain and root out the wicked out of the Church, as those penal Laws of the Magistrate in the Common-wealth. They therefore who upon this pretence, that God forceth no man to come unto him, suppose the censures to be unprofitable, are like unto children that will have no rod in the house.

Whereby doth the necessity of Censures appear?

Easily; for since in the Church of God there be of all sorts, as in a net cast into the sea, which catcheth good and bad: It is impossible (without correction) to keep good order in the Church, especially to restrain the wicked hypocrites from offending, and thereby slandering their profession.

If then there were no hypocrites, there were no use of Censures?

Not so; but the serve most of all for them that make no conscience of their calling: For the best man that is, having some sparks of his natural corruption remaining unregenerate, may fall and offend; and therefore must be chastened by the Church: But this is the difference, the godly falling by infirmity, by correction do amend, but the wicked offending purposely, by punishment are hardened.

What is to be gathered of this?

That since censures are as needful in the Church; as the rod in the house, or the Magistrates sword in the Common-wealth for offenders, (yea and of so much more use as these are for the body, and this life, and the other for the soul and life to come) they that set themselves against them care not what disorder there be in the Church, but seek to exempt themselves from punishment, that they might do what they list, and make the Gospel a covert for all their wickedness, who are like to them in the second Psalm, that would not bear the yoke of Government.

So much for the use and necessity of Censures: What is the doctrine of them especially delivered?

In the 18 chapter of Saint Matthew; from the 15 verse to the 20. where both their institution and ratification is laid down: For first our Savior declareth the degrees of the censures ordained for such as are called brethren, (which are generally corrections according to the greatness of the offenses) and then treateth of their power and authority.

What is to be observed in the degrees of the censures?

That the censures be according to the offenses; as if the offense be private the censure thereof must be private, wherein the censurer is to deal circumspectly; 1. That he know the offense. 2. That he admonish the offender secretly. 3. That he do it in love, convincing his offense so to be, by the Word of God.

What further duty is required of us in this case?

1. That we run not to others to slander the offenders, which Moses forbiddeth, Levite. 19. 16.

2. Not to keep the injury in mind, of purpose afterwards to revenge it.

3. Not to deal roughly with one under pretence of seeking the glory of God.

4. Not to despise the offender, but by all means to seek his amendment.

Who are to be admonished openly in the Church?

Those that sin openly.

What if they will not amend by admonition • ▪

Then they are by suspension to be barred for a time from some exercises of Religion: and if by that they will not amend, then they are by excommunication to be cut 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 Savior 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 bear 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 anything, and shall ask it in my name, it shall be granted: If Christ will ratify the deed of two or three done in his name, how much more then that which the whole Church shall do accordingly?

Why is it said, And shall ask it in my name?

To declare that by prayer unto God in the name of our Savior 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 do contemn the Censures of the Church, as proceeding from men only, as if thereby they were no whit debarred from the favor of God; whereas nevertheless whom the Church separateth from the outward seals, them also Christ depriveth of the inward graces, banishing them from his kingdom, whom the Church hath given over to Satan.

What gather you of this?

That men should not slightly shake off, but with reverence esteem the censures of the Church, as the voice of God himself; and although they be never so high and stout, yet are they to subject themselves to the judgment of God in the Church, unless they will set themselves against the Lord himself.

We have heard of the general doctrine of censures: What are the kinds of them?

They are either of sovereign medicine, Matth. 18. 15, 16. 1 Cor. 4. 5. or of fearful revenge, 1 Cor. 16. 22. I am. 1. 14. 2 Tim. 4. 14. the former properly are corrections, the latter punishments.

What are the medicinal censures?

They are such as serve to bring men to repentance, the principal end of the, next the glory of God, being the salvation of his soul that is censured.

What things are required of them that do execute these censures against any man?

Six: 1. Wisdom. 2. Freedom from the sin reproved. 3. Love. 4. Sorrow. 5. Patience, and 6. prayer for the party.

Of what sorts are the medicinal Censures?

They are either in word, or in deed.

What are they in word?

The chidings & rebukes of the Church for sin w ^ch we call Admonitions.

How many sorts of admonitions are there?

Two: the first is private betwixt Brother and Brother, Levite. 19. 17. Mat. 18. 15, 16. the other public by the Minister assisted by the congregation, when the private will not prevail 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 mutual 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 unnatural; much more we, knowing all men think to journey towards heaven, if we see any go the wrong ways (as by Robberies, Adulteries, Usury, Swearing, or Drunkenness) and do not admonish them, are even guilty of their wandering, especially since 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 Ox or Ass having need of help, we are more bound by the law of charity to help himself; and unless we reprove him, we are partakers of his sin, (as hath been 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 public 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 Savior Christ limited us with these degrees?

By all means to win the offender, if it be possible; if not, that his condemnation may appear 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 only, 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 Jews, Turks, Heretics, 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 precious balm.

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, unless he do 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 do it with all love and mildness, 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 burdened, unless they tell it to others, which is not the rule of Charity.

Why is this added, If he hear thee, thou hast gained thy brother?

As a notable means 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 soul from Satan?

What if our brother hear us not, and so we do not gain him?

Notwithstanding we lose not our labor, but our reward is laid up with God, Esa. 49. 4. For that which is done for God's cause, though it be never so evilly taken or used, shall certainly be remembered of God, who will recompense it plentifully, and lay it up among our good deeds. Also this shall serve against him that is reproved in judgment, for refusing such a profitable means.

What is the second degree of private Admonitions?

It is more public then the former. If thy brother hear thee not, take yet with thee one or two, Matth. 18. 16. For although he hear not the first admonition, yet love will not give him over, but as the case requireth, and the nature and condition of the offender may be discerned to be easy or hard to repent; the admonisher is to take with him one, or if need be two at the most to assist him.

The first admonition not availing, may we take whom we will to the second?

That choice is to be made which is likeliest to take effect, and therefore we may not take his enemy, or one that is not able to convince; but we must choose one or two such, whom either he reverenceth, or at least favoreth, or otherwise may do most good with him, either by graciousness of speech, or ability of personage, or some other gift: in a word, such as be fittest both for gifts and authority to recover him, or whom the Pastor may be one, as he also may be the first.

May the first admonisher substitute another in his place the second time?

No, for our Savior Christ doth not leave it free so to do, but will have him that did first admonish to be one, both for the better confirming of the former dealing with the latter, as also for keeping the fault of the offender in as much silence and secrecy as may be.

What is gathered hereby?

That great love and care of our Savior Christ towards him, as also what diligence we must use, and what care for our brother.

What may not one alone deal with him the second time?

Because that by the testimony of two or three he might be brought to reverence now, that which he would not at the first admonition: And further, that way may be made to the public judgment of the Church, yea to the others, way before the Church, which under two testimonies at least cannot proceed further against him; for