said that the seed must be receiued into a good heart it may seeme that a man hath a good heart before he receiueth that seed Doubtlesse naturally they are all alike and there is neuer a barrell better hearing as they say but as the face answereth to the face in the glasse so one of the sonnes of Adam is like another in their natiuitie they haue by their parents Why then are they said to haue a good heart Iames 1. It is called a good heart in respect of Gods changing it by the ingrafted word and by these words he putteth difference betweene the fruits of the former and the fruites of this last for that there is no difference in the outward shew of fruits but onely in regard that those fruits proceeded from an vncleane heart and this from a heart which is clensed How must wee approoue our selues that wee bee good ground By good fruits What are the fruits Either pertaining to the couenant of grace or of works What are those that pertaine to the couenant of grace First free accesse to God Secondly Rom. 5. the loue of God shed into our hearts Thirdly a feeling of peace with God Fourthly the spirit of adoption that assureth vs to be the sonnes of God whereof ariseth that we call God father and hope for the inheritance with patience which is a patient waiting for the performance of Gods promises What are those that pertain to the couenant of works Repentance which is a changing of al the powers and faculties of the soule and members of the bodie effected by loue which commeth from faith What things follow First Sacraments secondly censures ROM 4.10.11 10 How was it then imputed when hee was circumcised or vncircumcised not when he was circumcised but when hee was vncircumcised 11 After he receiued the signe of circumcision as the seale of the righteousnes of the faith which he had when he was circumcised that he should be the father of all them that beleeue not being circumcised that righteousnesse might be imputed to them also What is a Sacrament Exod. 12.6 Luke 1. â—9 It is an action of the whole Church wherein by outward things done according to the ordinance of God inward things being betokened Christ is offered to all and exhibited to the faithfull for the strengthening of faith in the eternall couenant Why call you it an action Because it is not a bare signe alone but a worke Why call you it an action of the whole Church Because it is a publicke action and appertaineth to the whole Church for it is a greater indignitie for the Sacraments to be administred in priuat houses then for the ciuil iudgement which is open and publicke Also the sacrifices vnder the law were not so excellent as these yet was it not lawfull to offer them in priuat houses What haue we to consider in this that there be in the Sacraments certaine outward things Gal. 3.1 Luke 22.19 1. Cor. 11.24 Rom. 4.11 That they are ordained to the end that by comparing and conferring them with the things which are inward they might helpe First our vnderstanding in which regard they are as it were image or glasses Secondly our remembrance in which respect they are monuments Thirdly and especially the perswasion of our hearts by reason whereof they are seales and pledges What doctrine is here to be gathered First what roote of blindnesse of forgetfulnesse and especially hardnesse of heart to beleeue is in vs that the word and oath of God is not sufficient to plucke vp but that we must haue such aides Secondly the mercie of God that applieth himselfe to our weakenesse Thirdly what miserable men they are that refuse the Sacraments VVhat haue we to consider in these outward things which the Lord hath ordained in the Sacraments The wonderfull wisedome of God that hath chosen base and common things for so high and singular mysteries whereas hee might haue chosen things more rare and of greater price to set out such excellent benefits as are offered vs in the Sacraments where there is great difference betweene the time of the Law and of the Gospell How may we more cleerely and distinctly consider of these things which are ministred in the Sacraments By considering the persons that minister and that which they minister VVho are the persons The Ministers especially 1. Cor. 4.1 representing vnto vs the Lord whose stewards they are VVhat belongeth to the Ministers office The chiefe part of consecration of the elements which is partly in declaring the institution of the Sacraments partly in going before in prayer to God which consisteth first in praising God who hath ordained them for the reliefe of mens weakenes and then in suing to God that he would make them effectuall to that end Is not the nature and substance of the elements changed by this consecration In no case although the qualitie bee altered in separating them from a common to a holy vse Matth. 3.11 which lasteth as long as the action is in hand for the Ministers cannot giue any thing but that which is outward How then commeth it to passe that the outward elements which the minister giueth haue the names of the spirituall things they set forth Gen. 2. Gen. 17. Exod. 12. Exod. 12.5 It is ordinary and vsuall in the Scripture to giue the name of the thing signed signified to the signe as it is called the tree of life which was but a signe of life And in the Sacraments of the old Testament circumcision is called the couenant and the Lambe or kid the Passeouer wherof onely they were signes What is the cause that moueth the Lord to grace the outward signes in the Sacraments with the names of the things signified First because of the resemblance and similitude of the elements and the things signified in which respect they are called signes Secondly to shew the vnseparable coniunction of the thing signified with the signe in the worthie receiuer in which regard they are called seales Doe they seale nothing else but the promise of God vnto vs Yes they seale also our promise vnto God that we take him only for our God and Redeemer whom alone by faith wee rest vpon and whom wee will obey What is further the office of the Minister To giue the Sacraments which he hath consecrated to those to whom they belong So much of the persons What is that which is administred First the visible creatures ordained for signes and figures of Christ as vnder the time of the Gospell water bread and wine which God hath made choice of both in respect they are for their naturall properties most fit to represent the spirituall things as also for that they are most generally vsed of all nations and tongues in the world Secondly they liueliest represent the inuisible things that is Christ with all his benefits which God onely giueth Matth. 3.11 as the Minister doth giue the outward things Is there
generation and frame in our mothers wombe is aboue our capacitie it is no maruell if the mysterie hereof cannot be comprehended What is the holy Ghost He is the third person in Trinitie which by communication of essence proceedeth eternally from the Father and from the Sonne Why is the third person called the holie Spirit more then the Father and the Sonne which are spirits as well as he and infinitely holy as he Because he is spired and as it were breathed both from the Father and the Sonne that is to say proceedeth from them both Why is he called holy rather then the Father and the Sonne Because he sanctifieth the children of God Why doth not the Father and the Sonne sanctifie also Yes verily but they doe it by him and because he doth immediatly sanctifie therefore he hath the title of holy What is the manner of the proceeding of the holie Ghost from the Father and the Sonne The answere hereunto is as vnto the question of the manner of the generation of the Sonne namely that it is not to bee searched because it is not reuealed For if the winde which is but a creature be so hard to know that a man knoweth not from whence it commeth and whither it goeth it is no maruell if the proceeding of the holy Ghost be vnsearchable What testimonies are there of the ioynt proofe of the Godhead of these three persons Out of the old Testament Gen. 1.12 Esay 6.3 42.1 Agge 2.5 where the Father is said by his Word to haue made the worlds the holie Ghost working and maintaining them and as it were sitting vpon them as the hen doth the egges she will hatch also where the Angels in respect of the three persons doe crie thrice Holy holy holy Further in that it is said Behold my elect vpon whom I haue put my spirit Also where the Father with the Word and his Spirit make a couenant What are the testimonies out of the new Testament As all other doctrines so this is there more cleere Matth. 3.16 as when the Father from heauen witnesseth of the Sonne the holy Ghost appearing in the likenes of a Doue Matth. 28.19 As that wee are baptised into the name of the Father the Son and the holy Ghost Also where the Father and Son promise to send the holie Ghost Ioh. 14.16 and this testimonie we haue in hand Hauing shewed the ioynt proofes of their Godhead let vs also heare the proofes of euery one of them apart What therefore are the proofes that the Father is God Of all the three the Godhead of his person hath been least called in question and therefore few reasons and testimonies will serue What are those Reas That we are a Matth. 6.6.9 11.25.27 bidden to pray to him that he reuealeth the mysteries b Matth. 5.45 suffereth his sunne to shine c. Testimonies c Rom. 1.7 Grace and peace from God the Father d Ioh. 17.3 This is life euerlasting to know thee to be the only God c. What proofes are there to proue that the Son is God Esay 25.9 Zach. 2.10.11 Prou. 8.22 Ioh. 1.1 Heb. 1.10 That he is called Iehouah that the essentiall properties the works and actions of God are giuen to him How proue you that the holy Ghost is God For that the name properties and actions of God are giuen to him Acts 3.4 Gen. 1.2 Esay 61.1 as to the Father and the Sonne How are these being three said to be but one Acts 20.28 1. Cor. 12.4.5 Deut. 6.4 Mark 12.32 1. Cor. 8.4.5.6 They are one in being and essence but three persons in subsistence If three persons among men be propounded whereof euery one is a man can it be said that these three are but one man Ioh. 14.16 15.26 10.1 No but wee must not measure Gods matters by the measure of reason much lesse this which of all others is a mysterie of mysteries What learne you of that the Scriptures 1. Ioh. 5. saith they are three c. We learne that the word Trinitie although it be not expressely set downe in the word yet hath it certaine ground from thence What learne you of that they are said to be three witnesses The singular fruit that is in the Trinitie of persons in one vnitie of the Godhead whereby great assurance is brought vnto vs of all things that God speaketh in promise or threat seeing it is all confirmed by three witnesses against whom no exception lieth What doe they witnesse That God hath giuen eternall life vnto vs and that this life is in that his Sonne PSAL. 99. vers 1 2 3 4. 1 The Lord reigneth let the people tremble he sitteth betweene the Cherubims let the earth be moued 2 The Lord is great in Zion he is high aboue all the people 3 They shall praise thy great and fearefull Name for it is holie 4 And the Kings power that loueth iudgement for thou hast prepared equitie thou hast executed iudgement and iustice in Iaakob HAuing spoken of the first part of diuinitie which is of the nature of God it followeth that wee speake of his kingdome which is the second VVhat learne you from these words the Lord reigneth That God alone hath and exerciseth soueraigne and absolute empire ouer all and that he admitteth no fellow gouernour with him VVhat is the kingdome of God Esay 9.7 Dan. 3.33 Esay 40.13 Rom. 11.34.35.36 Eph. 1.11 Esay 44.24 45.7.48.11 Eph. 1.12.14 Psal 97.5 It is an eternall kingdome appointed and ruled by the counsell of his owne will Wherewith doth he raigne and rule Principally by his owne powerfull spirit which none can resist What end doth hee propound vnto himselfe in his kingdome His owne glorie VVhat is that about which his kingdome is occupied All things visible and inuisible VVhen shall it end Neuer either in this world or in the world to come VVhat manner of kingdome is it Psal 45.7 97.2 A righteous kingdome VVhat instruction gather you of this that God reigneth First that all nations and sorts of men tremble for that hee alone is able to saue and to destroy For if men tremble vnder the regiment and kingly rule of men how much more ought wee to tremble vnder the powerfull kingdome of God which hath more power ouer them then they haue ouer their subiects This trembling doth it stand only in feare Psal 2. No but in reuerence also that that which wee comprehend not in this kingdome with our reason we reuerence and adore VVhat learne you thereby That we subiect our selues to his kingdom erected amongst vs that wee presume to know nothing but that he teacheth vs to will nothing but what he biddeth vs to loue hate feare and affect nothing but as he requireth VVhat other fruis are there of his kingdome That hee ought to bee magnified because hee is great and fearefull and yet holie and holinesse it selfe
are come to the Father the first person in Trinity by his Son through the holy Ghost which forme is to be kept for the most part although it bee also lawfull to pray vnto Christ Acts 7.59 2. Cor. 13.13 or to his blessed spirit particularlie if so that in our vnderstanding wee doe conioyne them as those that cannot be separated in any actions either belonging to the life to come or pertaining to this life What further That wee are to come with confidence of obtaining our suites and desires Deut. 33.3 as young children desire to come vnto their fathers bosome or to sit vpon the knee or in the mothers lap so we by prayer doe as it were creepe into the Lords bosome and as it were do stand betweene the Lords legs as to our mercifull father whose bowels are larger in pitifull affection then any parents yea Matth. 7. then the mother towards the tenderest child if we come with faith for if parents will giue good things to their children when they aske them much more will the Lord giue his spirit to them that aske it of him without doubting What is considered by these words Our Father The nature of faith Iohn 20.28 Gal. 2.20 Matth. 27.46 which is to applie it home to himselfe Also that our Sauiour Christ is the naturall sonne and we his sonnes by grace and adoption May not a man in his prayer say my father Yes verily Matth. 26.19 and that with warrant of our Sauiour Christs example What further That to come in any other name Exod. 24.2 20.19 Leuit. 16.17 1. Tim. 2.5 then in our Sauiour Christs is abominable which was figured in Moses and Aaron but is notably set forth of the Apostle Therefore it is abominable to come by Saints as in Poperie they doe What else learne you in this word our That when wee come to pray 1. Tim. 2.8 Matth. 5.23 Esay 1.15 wee must come in loue as one brother loueth another and therfore reconcile our selues if there be any breach What is considered by these words which art in heauen That as wee are to come boldly Eccles 4.16 5.1 so wee also are to come with reuerence of his Maiestie wee being as wormes scrauling vpon earth and he in the highest heauens What further That as he is readie to doe all things for vs so he is able to do al things for vs which are necessary for vs to meditate vpon Why is he said to be in heauen who is in all places and whom all the world is not able to containe For two causes one is for that there he doth make himselfe and his goodnesse knowne to the Angels and blessed spirits of men immediately and without the helpes and aides which we haue The other because he communicateth himselfe and his goodnesse more plentifully with them then with vs and so God is said to be present in the temple and in the elect Hauing vnderstood what is to bee learned of the words of the preface seuerally what are wee to learne of the words iointly together That God only is to be praied vnto for although there be other fathers besides God Rom. 10.4 Psal 73.25 and other in heauen besides him yet there is none which is our Father in heauen but God alone beside that it is a perfect paterne of all prayers it is euident that all prayers as in other things so in this must bee framed vnto it Thus much of the preface Now wee are to come to the prayer it selfe What is generall vnto it That our affections with zeale and earnestnesse ought to wait and attend on praier which appeareth by the shortnesse of all the petitions What is declared hereby The great affection we should haue to the things we come for which giueth a check to our cold prayers where the vnderstanding is without the affection and as it were the sacrifice without the heauenly fire to lift it vp and make it mount into heauen both in publike and priuat prayers So much of attention generall to the prayer What are the parts thereof A forme of petition and of thanksgiuing VVhat is taught hereby That whensoeuer we come vnto God in petition Phil. 4 6. Luk. 17.17.18 we are also to giue him thankes things not to be seuered and meanes to make way for further graces and benefits to be obtained Secondly that it is a fault of vs when wee are distressed in publike prayer to come in petition but not returne thanksgiuing for our benefits receiued So much of the parts of prayer How many sorts of petitions are there Two one sort of petitions is of those things that belong to Gods glory the other sort of petitions doth concerne our selues and our neighbours What is generall to bee considered in those petitions that concerne God That wee are to seeke the seruice of God before our owne things as also the Commandements teach vs which being diuided into two tables the first concerneth the worship of God the second table our selues What obserue you from this Our hypocrisie for were it not for our selues and wants we would not come at all in prayer as in Poperie all their prayers are for themselues and their saluation c. Whereas this word Thy in al these petitions doth shut forth the consideratiōs of our selues to the end that we might haue our minds altogether fastened vpon the seruice of God VVhat further obserue you proper to these petitions That they ought to bee performed with further zeale and earnestnesse of spirit as may bee gathered in that they are propounded without any bond of one with another How are the petitions that concerne Gods glory diuided Into two the first concerneth Gods glory it selfe the other two the things whereby God is glorified as when his kingdome commeth and his will is done What is the first petition Hallowed be thy name Why is this petition set before all Pro. 16.4 1. Cor. 10.31 Because it is that which ought to bee dearest vnto vs and for that all things ought to bee referred vnto it How consider you this petition First the meaning of the words apart then of them together VVhat is vnderstood by the word name 1. King 5.5 Act. 1.15 The person of God the father for that the name of a thing is taken for that it is the name of Also the name of God in the Scriptures is taken for his properties as his Iustice Mercy Wisedome c. and for the actions of God as the creation and gouernment of the world also for the things that belong vnto God as his word Sacraments and discipline Al which things are signified by the name of God because he getteth glory by them VVhat is meant by hallowed To hallow is to set apart a thing from the common vse to some proper end and therefore to sanctifie and hallow the name of God is to set it apart from all abuses to a holy and reuerent vse
the poyson of the vncleane spirit and haue drunke more deeply of his cup. Seeing our nakednes commeth by sin and is a fruite thereof it may seeme that little infants haue no sin because they are not ashamed So indeed doe the Pelagian Heretikes reason but they consider not that the want of that feeling is for the want of the vse of reason and because they doe not discerne betweene being naked and clothed What followeth That at the noise of the Lord in a winde they fled from the presence of God and hid themselues where the trees were most thick What learne you from thence First Job 18.11.14 Prou. 15. Rom. 5. that the guilt of an euill conscience striketh horror into a man And therefore it is said that terrors terrifie him round about and cast him downe following him at the heeles and leaue him not till they haue brought him before the terrible King thereof it is that the feast of a good conscience is so greatly extolled as to be a continuall feast Secondly the fruite of the sinne comming from the feare which is to flie from God as from an enemie Whereof it is that the Apostle affirmeth that hauing peace of conscience we haue accesse and approch vnto God Rom. 5. Thirdly their blindnes which esteemed that the shadow or thicknes of trees would hide them from the face of God Psal 139.7.8.9.10.11.12.13 whereas if we goe vp into heauen he is there if into the deepe there he is also he being not so hidden in the trees but that a man might finde him out VVhat followeth That God asketh where hee is which knew well where he was VVhat learne you from thence Esay 65.1 First that we would neuer leaue running from god vntil we come to the depth of hell if God did not seeke vs and follow vs to fetch vs as the good shepheard the lost sheepe Luke 15. Secondly that the meanes of calling vs home is by the word of his mouth What followeth That Adam being asked assigneth for causes things which were not the causes as namely the voice of the Lord his feare and his nakednes which were not considering that he had heard the voice of God and was naked when he fled not dissembling that which his heart knew to be the true cause of his sinne What learne you from thence That it is the property of a man vnregenerate to hide and cloake sin and therefore that the more we hide and cloake our sinnes when we are dealt with for them Iob. 31.33 the more we approue our selues the children of the old man the cursed Adam What followeth The Lord asketh how it should come that he felt his nakednes as a punishment and whether he had eaten of the forbidden fruit What note you from thence That before that our sinnes be knowen in such sort as the deniall of them is in vaine and without colour we will not confesse our sinnes What learne you out of Adams second answere vnto God That the man vnregenerate dealt with for his sinnes goeth from euill to worse for his sinne that he hid before now he cannot hide it he excuseth and for excusing it accuseth the Lord as those doe which when they heare of the doctrine of predestination and prouidence thereupon would make God a partie in their sinnes What learne you further That howsoeuer Adam alleaged it for an excuse because he did it by perswasion of another yet God holdeth him guilty yea dealeth with him as with the principall because his gifts were greater then his wiues What learne you from the answer of Eue to the Lords question why she did so The same which before that the vnregenerate man doth goe about to excuse the sinne he cannot denie for she casteth her sinne vpon the serpent and said that which was true but kept backe the confession of her concupiscence without the which the serpent could not haue hurt her How commeth it to passe that the old Serpent the author of all is not called to be examined Because that the Lord would shew no mercy vnto him wherfore he only pronounceth iudgement against him What learne you from thence That it is a mercy of God when we haue sinned to be called to account and to be examined either by the father of the houshold or by the magistrate or by the gouernour of the church and a token of Gods fearefull iudgement when we are suffred to rot in our sinnes without being drawne to question for them VVhat obserue you in the sentence against the serpent That the first part contayned in the 14 verse is against the instrument of the Diuel and that the other part contained in the 15 verse is against the Diuell What learne you of this proceeding to sentence That after the cause well knowne iudgement should not be slacked Why doth God vse a speech to the Serpent that vnderstandeth it not It is for mans sake and not for the beasts sake Why for mans sake To shew his loue to mankinde by his displeasure against any thing that shall giue any helpe to do hurt vnto him In which respect he commandeth that the oxe that killeth a man should be slaine Exod. 21.18 and that the flesh thereof should not be eaten Like a kinde father that cannot abide the sight of the knife that hath maimed or killed his child What manner of curse is this when there is nothing laid vpon the Serpent but that which he was appointed to at the beginning before this seruice hee was abused vnto It is true that he crept vpon his belly before and ate dust before as appeareth in the Prophet Esay 65.25 But his meaning is that he shall creepe with more paine and lurke in his hole for feare and eate the dust with lesse delight and more necessitie What learne you from thence Not to suffer our selues to be instruments of euill to any in the least sort if wee will escape the curse of God For if God did punish a poore worme which had no reason or will to chuse or refuse sinne how much lesse will he spare vs which haue both What is the sentence against the Diuell The ordinance of God that there shall be alwaies enmitie betweene the Diuell and his seed of the one side and the woman and her seede on the other side together with the effect of this enmitie What doe you vnderstand by the seede of the Diuell seeing there is no generation of the Diuels for that there is no male or female amongst them neither haue they bodies to engender The seed of the Diuell are all both wicked men and Angels which are corrupt as he is Iob. 8.4 Iob. 3.8 Act. 13.10 and carrie his image in which respect the wicked are called the children of the Diuell and euery where the sonnes of Belial What learne you from thence That the warre of mankinde with the Diuell is a lawfull warre proclaimed of God which is also perpetuall
Christ Thirdly by a trope of the chiefe point of prayer which is thanksgiuing for the whole the Euangelist giueth to vnderstand that our Sauiour Christ sued to God his heauenly Father that his death in it selfe sufficient to saue might by the working of his holy spirit be effectuall to the elect And that those outward signes of Bread and Wine might through the operation of his holy spirit bee effectuall to the purposes they were ordained vnto How shall it be known that he gaue thanks and prayed for these things seeing there is no mention of these things in the Euangelists The very matter it selfe that is handled Mat. 14. 15. Iohn 6. doth guide vs to the knowledge of these things Secondly the like manner of speech in other places of Scripture where there being no mention what words he vsed yet must needs bee granted that he gaue thanks and praied proportionably to the prayer and thanks here vsed For taking the barlely loaues and fishes and giuing thanks what can be vnderstood but that he giuing thanks to God that had giuen those creatures for the bodily nourishment prayed that hee would blesse them and make them effectuall to that end And as it is not lawfull to eate and drinke the common meat and drink without such praier and thanksgiuing so is it not lawfull to communicate these Elements without thanksgiuing and prayer Hitherto of the thing wherein the minister is chiefe What doth he alone First hee taketh the bread and breaketh it likewise powreth out the wine and telleth what they represent What doth it signifie It setteth forth that Christ himselfe of his owne accord offered his body to be broken and blood to be shed and that as the bread nourisheth not if it remaine whole and vnbroken so there is no life for vs in Christ but in as much as he died Why doth hee call the cup the cup of the new Testament Because it is a seale of the promise of God touching our saluation in Christ which being in old time vnder the Law shadowed by the shedding of the blood of beasts is now after a new maner accomplished in the blood of Christ himselfe MAT. chap. 18. vers 15. to the 20. and 1 COR. 16.22 HHitherto wee haue heard of the person of Christ in it of his natures his Godhead and his manhood then of his offices priesthood and kingdome In his kingdome wee haue heard of the inward meanes as the spirit and amongst the outward meanes we haue heard of the word and Sacraments Now there commeth to speake of the militant Church VVhat is annexed to the militant Church Officers and Ministers whereby it hath beene and is taught and gouerned What is common to all these Officers That they bee lawfully called and that they execute faithfully euery one his office whereunto he is called How is the militant Church diuided Into the Church before the comming of Christ or after his comming What is the Church militant before the comming of Christ It is the militant Church which beleeued in Christ to come What is the militant Church after the comming of Christ It is the militant Church that beleeueth in Christ already come How is the militant Church after the comming of Christ diuided Into vniuersall or particular What is the vniuersall Church It is the societie of those that being scattered thorough all the corners of the world are by one faith in Christ conioyned to him What officers are annexed to this Church Officers that are extraordinarie and induring for a time What are the extraordinarie Officers Such as were first called and inabled of God for the conquest of the world to the Gospell and the obedience thereof and of whom there was no vse after the first building or planting of the Church no more then of the General of a field or of a Coronel when the conquest is made or of master builders after the platforme of a house is det downe How are these extraordinarie diuided They are either those that are called immediately of God as Apostles and Prophets or those that were called by meanes of men as Euangelists Who are Apostles Act. 1.21 Ioh. 15.27 Mat. 28.19 Act. 1.8 Act. 8.14 19.23 c. Act. 12. Such as were for the planting of the first Churches set apart immediately by Christ himselfe which hauing both seene and heard him had the charge of the whole world committed vnto them with power to distribute the graces of the spirit Haue the Apostles any successors To speake properly they had none to succeede them in the degree and dignitie of Apostleship and therefore when Iames was beheaded none was chosen into his place otherwise all Pastors and Ministers of the Gospell who are lawfully called to the dispensation of the Word Sacraments and Keyes are the true and vndoubted successors of the Apostles and haue the same commission in the ministration of the Gospell which they had though not in the same degree or dignitie VVhat is the property of the head To be highest and therfore there can be but one euen Christ VVhat is the office of the head To conueie the powers of it into all the members for as the naturall members take spirit and sense from the head so the church hath her spiritual life and feeling of Christ who is only able to quicken and giue life Whom by this title of the head of the Church Paul lifteth vp aboue all Angels Archangels principalities and powers And therefore if the Pope were the successor of Peter and Paul yet should he not be therefore the head of the Church which agreeth to no simple creature in heauen or vnder heauen But may not the pope be a ministeriall head It would make the Church a monster if it should haue moe heads at once then one or to bee at any time without a needfull head as it must needs be in the death of the pope Besides that when Christ is alwaies effectually present in his Church by his spirit what needs he to haue a vicar or deputie Joh. 14. What then shall we say to the words of Christ Thou art Peter and vpon this rock wil I build my Church whereby is inferred that Peter was ruler of the Apostles and consequently of the world and therefore the Popes as Peters successors should be rulers ouer all The rocke whereupon Christ will build his Church is not Peter but the effectuall and confessing faith of Peter as appeareth by the diuers words the Euangelist vseth from that whereby Peter is called And if it be vnderstood of Peter yet it must be esteemed Reuel 22. that to auoid confusion Peter gaue answere in the name of all vpon whom in respect of their ministerie the Church is as well builded as vpon Peter How may it be shewed that Peter answered for all Because all were asked otherwise our Sauiour Christ receiued no answere which to thinke is a charg of disobedience vpō the other Apostles vpon our
those things especially which belong to the life to come But how can we remember all the promises that God hath made thereon to ground our petitions especially being vnlettered There are generall promises that whatsoeuer wee shall aske according to his will it shall be giuen vs 1. Ioh. 15.14 Againe whatsoeuer we reade and heare that the seruants of God haue demanded in the Scripture vncontrolledly or without speciall calling that is a good warrant for vs to demand at the hands of God VVhat haue we further generally to bee obserued of prayer The necessitie and excellencie thereof It seemeth to be of no vse to make our petitions vnto God seeing he hath knoweth what we need either for his glory or our good and hath determined what to bestow vpon vs. Mat â— Yes verily wee must aske and that continually that is at set times without intermission by the commandement of Christ himselfe bidding vs aske and we shall receiue seeke and wee shall find knocke and it shall be opened vnto vs wherein wee should rest for as God hath for appointed all necessaries to be giuen vs so hath he also appointed the meanes whereby they should bee brought to passe whereof prayer is a chiefe so that the common proueth may be verified after a sort No prayer no pennie What other reason haue you for this We should therefore pray for the things we haue need of that hauing receiued them we might be assured we had them of God and not by accident of fortune as naturall men doe say How further is the necessitie of prayer considered Prayer is a key to open the storehouses of al Gods treasures vnto vs and as by knocking we enter into the place we desire to goe to so by prayer wee obtaine those things we need Also as men prouide gifts to make way for fauour Pro. 17.8 so prayer is a gift to appease Gods anger towards vs and as a stroke to teach those things that are aboue our reach and to put by those things that stand in our way And let vs hither adde that it is so necessarie as without it the vse and enioying the things wee haue is vnlawfull for as if wee take any thing that is our neighbours without asking him leaue we are accounted theeues 1. Tim. 4. so to take any thing of Gods whose all things are without asking them at his hand is fellonie Doth not God often times bestow his benefits without prayer Yes verily to the wicked many things either to prouoke them to repent or to make them inexcusable and to his children as a louing Father in regard of his ignorant and sometimes negligent child doth giue things vnasked euen so doth God towards his What is the excellencie thereof It is compared to incense or sweet perfumes Psal 14.41 for that they are as acceptable to the Lord as perfumes are to men and to the drops of hony as it were dropping from the lips of the Church as from a honie combe Cant. 4.11 Milke and honie is vnder her tongue How can God so infinitely wise take delight in our prayers that are so rude Because in Christ hee taketh vs for his children And therfore as parents rather take pleasure to heare their children stammer then some other to speake eloquently so doth the Lord take pleasure in the praiers of the Saints Of how many kinds is prayer Of two kinds either petition or thanksgiuing What is the petition It is a prayer whereby we desire all things necessarie And it is either for things of this present life with this exception so farre forth as the same shall be thought good vnto the wisedome of God or and that especially for the things of the life to come and that without exception VVhat is thanksgiuing Mat. 8.2 2. Sam. 15.25.26 It is a prayer wherein we magnifie the goodnesse of God and it is either in praising all his goodnesse wisedome power mercy and generally for the gouernment of his Church or for those particular fauors that by petition we haue receiued from his mercifull hands VVhat is annexed vnto both these kinds of prayer Confession of sinnes and of the righteous iudgement of God against them at the view whereof we being humbled may come more preparedlie to prayer in both kinds In what form manner should we frame our praiers We are herein for help of our weaknes and rudenesse in prayer to looke vnto the prayers of the holy men of God set downe in Scripture according as the estate wherein they were at the time of those prayers may best sort with the speciall causes wherein we are when we pray But especially and aboue any other yea aboue all them together wee are to looke vnto that most absolute prayer which our Sauiour Christ hath taught vs in the Gospell Dou you call that a prayer which of some is thought onely a forme of prayer to direct our prayers by It is both a prayer which we both may and ought to pray and also a forme of prayer whereunto we are to conform by which we ought to square al ours and therefore as S. Matthew 6. Matth. 6. â— biddeth vs pray after this sort so S. Luke biddeth vs say our Father c. May there not besides this prayer of the Lord be now vnder the Gospel a set form of praier in the church Yes verily so that it be left at the libertie of the Church to alter it and not at the liberty of priuat men without consent of the Church Wherefore is it conuenient that there be a set forme of prayer To help the weaker and ruder sort of people especially and yet so as the set forme make not men fluggish in stirring vp the gift of prayer in themselues according to diuers occurrents it being incident to the children of God to haue some gift of prayer in some measure Zach. 12.10 What is the Lords Prayer It is an absolute prayer in it selfe and a prayer giuing a perfect direction to frame al other prayers by What are the parts of this prayer Two the preface and the prayer it selfe What gather you of this that there is a preface set before the prayer Eccls 5.1 Psalm 26.6 Exod. 3. That Christian men are not to come malepertlie or rashly but with preparation for the Angell of the Lord standeth at the entrie to strike with hardnesse and blindnesse c. those that come without preparation for if we make preparation before we come to an earthly Prince 1. Tim. 2.8 and bethinke vs of our words and gesture how much more ought we to doe it when we come before the Prince and Lord of Heauen and Earth How are we to prepare our selues Not onely to put off our euill affections but euen our honest and otherwise in their due time necessarie cogitations as the cares and thoughts of our particular vocations as of house or familie What is to be considered in the word father That we