Such as are made of the four Elements equally mingled together How many kinds be there of them The things that have 1. A being without life 2. A being and life without sense 3. A being life and sense without reason 4. A being life sense and reason as man What is common to the three last kinds That together with life there is power and vertue given unto them to bring forh the like unto themselves for the continuance of their kind which blessing of multiplication is principally in the two last sorts of creatures that have the life of sense beside the life of increase and therefore the Lord is brought in to speak to them in the second person Gen. 1. 22. 28. which he did not to the grasse corne and trees which are creatures of the second kind What learn you from hence That the chiefe and speciall cause of the continuance of every kind of creature to the worlds end is this will and word of God without the which they or sundry of them would have perished ere this by so many means as are to consume them Declare now in order the severall works of the six dayes and shew first what was done the first day The rude masse or matter of heaven and earth being made of nothing the first night of the world as hath been declared God did afterward create the light and called it day Gen. 13 4 5. What note you hereof The wonderfull work of God not onely in making something of nothing but bringing light out of darknesse 2 Cor. 4. 6. which are contrary and distinguishing betwixt day and night before either Sun or Moon were created What was the work of the second day The Firmament was created to divide the waters above from the waters below What was done the third day The third night as it seemed God caused the waters to retire into their vessels and severed them from the dry land calling the one seas the other earth Then in the third day which followed that night he clad the earth with grasse for the use of beasts only corn and trees for the use of man also What shape is the water and earth of They both together make a round globe Whether is the water or the earth bigger The water Why then doe they not overwhelme the earth They are restrained and kept in by the mighty power of God How many sorts of waters be there Two salt waters as the sea and fresh waters as floods springs lakes c. What be the parts of the earth First Hills Secondly Valleys and Plaines How many benefits doe you receive by the earth in generall Foure First we are made of the earth Secondly we dwell on the earth Thirdly it giveth fruits and nourishment to all living creatures Fourthly it is our bed after death What benefit receive you by the hills They are a shadow against storms and heat they be fit for grasing of cattle they are fit places to set Beacons on to shew that the enemies are at hand c. What benefits receive you by the Valleyes and Plaines 1. They receive water to water the earth 2. They are most fit places to bring forth all kind of fruit and herbes and grasse How cometh it to pass that God first maketh the grass corne and trees ere he made the heavenly bodies of the Sunne Moon and Starres from whose influence the growth of these proceedeth To correct our errour which tye the increase of these so to the influence of the heavenly bodies even to the worshipping of them therein forgetting the Lord who thereby sheweth that all hang upon him and not on them forasmuch as he made them when the heavenly bodies were not What doe you gather from hence That the fruitfulness of the earth standeth not so much in the labour of the husband-man as in the power which God hath given the earth to bring forth fruit Thus much of the works of the 3d. day what was made the 4th day Lights which are as it were certain vessels wherein the Lord did gather the light which before was scater'd in the whole body of the heavens How are these lights distinguished Although they be all great in themselves to the end they might give light to the dark earth that is farre removed from them yet are they distinguished into Great Small Sunne Moon Starres Why doth Moses call the Sun and Moon the greatest lights when there are Starres that exceed the Moon by many degrees First because they are greatest in their use and vertue that they exercise upon the terrestriall bodies Secondly because they seem so to us it being the purpose of the Holy Ghost by Moses to apply himselfe to the capacity of the unlearned What is the use of them First to separate the day from the night Secondly to be signs of seasons and dayes and yeares Thirdly to send forth their influences upon the whole earth and to give light to the inhabitants thereof How are they signs of times and seasons First by distinguishing the time spring summer autumne winter by their work and naturall effect upon the earthly creatures Secondly by distinguishing the night from the day the day from month the month from the yeare Have they not operation also in the extraordinary events of singular things and persons for their good and evill estate No verily there is no such use taught of them in the Scriptures What creatures were made the fift day Fishes and birds What were the fishes made of Of all four Elements but more it seemeth of the water then other living things Gen. 1. 20. VVhat were the birds made of Of all foure Elements yet have more of the earth Gen. 2. 19. and therefore that they are so light and that their delight is in the ayre it is so much the more marvellous VVhat did God make in the sixt and the last day of Creation It is probable that he made in the Night thereof the beasts of the earth going creeping Tame or home-beasts Wilde or field-beasts Day man in both sexes that is both man and woman the history of whose creation is set down Gen. 1 26 27. in the discourse of the sixt days work and repeated in cap. 2. v. 7. and more at large after the narration of the Lords rest in the seventh day vers 18 19 20 c. Why was man last made of all the creatures 1. Because he was the most excellent of all the works of God in this inferiour world 2. Because he was the end of all unreasonable creatures and therefore that he might glorifie God for all the creatures that he saw the world was furnished with for his sake 3. Because God would have him first provided for ere he brought him into the world that so he might have this world for which God had made him Prince as it were his Palace furnished with all things convenient and if he had care
In generall a person is one particular thing indivisible incommunicable living reasonable subsisting in it selfe not having part of another Shew me the reason of the particular branches of this definition I say that a person is first one particular thing because no generall notion is a person Indivisible because a person may not be divided into many parts Incommunicable because though one may communicate his nature with one he cannot communicate his person-ship with another Living and reasonable because no dead or unreasonable thing can be a person Subsisting in it self to exclude the humanity of Christ from being a person Not having part of another to exclude the soule of man separated from the body from being a person What is a person in the Trinity It is whole God not simply or absolutely considered but by way of some personall proprieties it is a manner of being in the God-head or a distinct substance not a quality as some have wickedly imagined for no quality can cleave to the God-head having the whole God-head in it Joh. 11. 22. 14. 9. 16. 15. 1. 17. 21. Col. 2. 3. 9. In what respect are they called Persons Because they have proper things to distinguish them How is this distinction made It is not in nature but in relation and order Declare then the order of the persons of the blessed Trinity The first in order is the Father then those that come from the Father the Sonne who is the second and the holy Ghost who is the third person in Trinity How are these three distinguished by order and relation The Father is of himself alone and of no other the Son is of the Father alone begotten the holy Ghost is of the Father and the Son proceeding and the Father is called a Father in respect of the Son the Son in respect of the Father the holy Ghost in respect that he proceedeth from the Father and the Son but the one is not the other as the fountain is not the stream nor the stream the fountain but are so called one in respect of another and yet all but one water What then is the Father The first person of the Trinity who hath his beeing and foundation of personall subsistence from none other and hath by communication of his essence eternally begotten his only Son of himself Joh. 5. 27. 14. 11. 20. 17. Psal. 2. 7. Heb. 1. 3. How is it proved that the Father is God By expresse testimonies of the Scriptures and by reason drawn from the same What are those expresse testimonies John 17. 3. This is life everlasting to know thee to be the only God Rom. 1. 7. Grace and peace from God the Father Eph. 1. 3. Blessed be God the Father of our Lord Jesus Christ c. What are the reasons drawn from the word of God That we are bidden to pray to him Mat. 6. 6. 9. that he revealeth the mysteries Mat. 11. 25. 27. suffereth his Son to shine c. Mat. 5. 45. How is it shewed that he begat his Son of himself In that he is called the brightnesse of his glory and the engraven form of his person Heb. 1. 3. and in that his generation being from eternity there was no creature who might beget him In what respects is he called the Father 1t. In respect of his naturall Son Jesus Christ begotten of his own nature and substance Mat. 11. 27. 1 Joh. 1. 14. 1 Joh. 4. 14. whence he is called the Father of our Lord Jesus Christ Eph. 1. 3. 2ly In respect of his adopted sonnes whom he hath chosen to be heirs of heaven through the mediation of his naturall Son Jesus Christ Ephes. 3. 14. John 1. 12. Rom. 8. 14 15. Mat. 6. 9. for as he is by nature the Father of Christ so is he by grace to us that beleeve our Father also What learn you from hence To honour and obey him as a Father and to be followers of God as dear children Mal. 1. 6. 1 Pet. 1. 14. Eph. 5. 1. What other names are given in the Scripture to the first Person The Father spake most commonly in the old Testament for in these last times he hath spoken by his Son and he is called by these names Jehovah that is I am that I am without beginning or ending Esa. 42. 8. Elohim that is mighty and strong Adonah that is Judge or in whose Judgement we rest Lord of Hosts because he hath Angels and men and all creatures at command to fight for him 1 Kings 19. 14. The God of Jacob or of Israel because he made a promise to Abraham that he would be his God and the God of his seed and the Israelites were the seed of Abraham Act. 3. 13. Hitherto of the Father doe the other Persons that are of the Father receive their essence or Godhead from him They doe for howsoever in this they agree with the Father that the essence which is in them is of it selfe uncreated and unbegotten yet herein lieth the distinction that the Father hath his essence in himself or originally and from none other the Son and the holy Ghost have the self-same uncreated and unbegotten essence in themselves as well as the Father otherwise they should have had no true Godhead but not from themselves Essentia Filii est à seipso hac ratione dici potest Autotheos persona tamen Filii non est à seipso ideoque non potest hac ratione dici Autotheos persona enim ejus genita est à Patre accipiendo ab eo essentiam ingenitam that is the essence of the Son is of himself and for this cause he may be said to be God of himself notwithstanding the person of the Son is not of himself and therefore for this cause he cannot be said to be God of himself for his person is begotten of the Father by receiving from him an unbegotten essence If these Persons that come from the Father have a beginning how can they be eternall They have no beginning of time or continuance but of order of subsistence and off-spring and that from all eternity Are you able to set down the manner of this eternall off-spring We find it not revealed touching the manner and therefore our ignorance herein is better then all their curiosity that have enterprized arrogantly the search hereof for if our own generation and frame in our mothers womb be above our capacity Ps. 139. 14 15. it is no marvell if the mystery of the eternall generation of the Son of God cannot be comprehended And 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 John 3. 8. it is no marvell if the proceeding of the holy Ghost be unsearchable Thus much in generall touching the Persons which come from the Father Now in speciall what is the Son The second Person of the Trinity having the foundation of
all nations ages and conditions of men Eph. 5. 23. Ioh. 10. 16. Gal. 3. 28. Rev. 7. 9. 17. and that my self am one of that company and a sheep of that fold Why say you that you beleeve that there is a Catholick Church Because that the Church of God cannot be alwayes seen with the eyes of man Why is this Church called holy Because she hath washed her robes in the blood of the Lamb and being sanctified and cleansed with the washing of water by the word is presented and accepted as holy before God Rev. 7. 14. Eph. 5. 26 27. Col. 1. 21 22. for though the Church on earth be in it selfe sinfull yet in Christ the head it is holy and in the life to come shall be brought to perfection of holinesse What learn you hence That if ever we will have the Church for our Mother or God for our Father we must labour to be holy as he is holy What is meant here by catholick Church The whole universall company of the elect that ever were are or ever shall be gathered together in one body knit together in one Faith under one Head Christ Jesus Eph. 4. 4 5 6. 12. 13. Col. 2. 19. Eph. 1. 22 23. For God in all places and of all sorts of men had from the beginning hath now and ever will have an holy Church that is Gods whole or universall Assembly because it comprehendeth the whole multitude of all those that have doe or ever shall believe unto the worlds end Doe all those make one body The whole number of believers and Saints by calling make one body the Head whereof is Christ Jesus Eph. 1. 10. 22 23. Col. 1. 18. 24. Having under him no other Vicar and so the Pope is not the Head of the Church for neither property nor office of the head can agree unto him What is the property of the Head To be highest and therefore there can be but one even Christ. What is the office of the Head First to prescribe lawes to his Church which should bind mens consciences to the obedience of the same and of such law-givers there is but one James 4. 12. Secondly to convey the powers of life and motion into all the members by bestowing spirituall life and grace upon them For the naturall members take spirit and sense from the head so the Church hath all her spirituall life and feeling from Christ who is only able and no creature beside to quicken and give life Thirdly to be the Saviour of the body Eph. 5. 23. But Christ Jesus only is the Saviour of the Church whom by this title of the head of the Church Paul lifteth up above all Angels Archangels Principalities and Powers And therefore if the Pope were the successour of Peter and Paul yet should he not therfore be the head of the Church which agreeth to no simple creature in heaven or under heaven So much of the Head where be the members of this holy Catholick Church Part are already in heaven triumphant part as yet militant here upon earth VVhat call you the Church triumphant The blessed company of those that have entred into their Masters joy Heb. 12. 23. Rev. 7. 14. 16. waiting for the fulfilling of the number of their fellow-members and their own consummation in perfect blisse Rev. 6. 7. VVhy is it called Triumphant Because the Saints deceased have made an end of their pilgrimage and labours here on earth and triumph over their enemies the world death and damnation Are the Angels of the Church triumphant No First because they were never of the Church militant Secondly because they were not redeemed nor received benefit by the death of Christ and therefore it is said that He took not on him the nature of Angels but the seed of Abraham Heb. 2. 16. VVhat is the speciall duty which the Church triumphant in heaven doth perform Praise and thanksgiving to God VVhat is the Church militant It is the society of those that being scattered through all the corners of the world are by one faith in Christ conjoyned to him and fight under his banner against their Enemies the World the Flesh and the devill continuing in the service and warfare of their Lord and expecting in due time also to be crowned with victory and triumph in glory with him Rev. 1. 9. 12. 11. 2 Tim. 4. 7 8. Who are the true members of the Church militant on earth Those alone who as living members of the mysticall body Eph. 1. 22 23. Col. 1. 18. are by the Spirit and Faith secretly and inseparably conjoyned unto Christ their head Col. 3. 3. Psalm 83. 3. In which respect the true militant Church is both visible Mat. 16. 18. and invisible Rom. 2. 29. 1 Pet. 3. 4. the elect being not to be discerned from the reprobates till the last day But are none to be accompted members of this Church but such as are so inseparably united unto Christ doubtlesse many live in the Church who are not thus united unto him and shall never come to salvation by him Truly and properly none are of the Church saving only they which truly beleeve and yeeld obedience 1 John 2. 19. all which are also saved howbeit God useth outward meanes with the inward for the gathering of his Saints and calleth them as well to outward profession among themselves as to inward fellowship with his Sonne Act. 2. 42. Cant. 1. 7. whereby the Church becommeth visible Hence it commeth that so many as partaking the outward means doe joyn with these in league of visible profession Act. 8. 13. are therefore in humane judgment accompted members of the true Church and Saints by calling 1 Cor. 1. 2. untill the Lord who only knoweth who are his doe make known the contrary as we are taught in the Parable of the tares the draw-net c. Mat. 13. 24. 47. Thus many live in the Church as it is visible and outward which are partakers onely outwardly of grace and such are not fully of the Church that have entred in but one step Cant. 4. 7. Eph. 5. 27. 1 John 2. 19. That a man may be fully of the Church it is not sufficient that he professe Christ with his mouth but it is further required that he believe in him in heart These doe the one but not the other or if they believe in heart they believe not fully For they may generally believe indeed that Christ is the Saviour of mankind but they know not whether themselves have part in him yea by their works they disclaim any interest in him VVhat say you then of such They are partakers of all good of the outward or imperfect Church and therefore their children also are baptized and admitted as members of Christs Church These are like evill citizens as indeed the Church is Gods city who are in truth but citizens in profession and name only For they as yet want the chiefest point which onely maketh a
wee see that wee need no more but to bee born and then to have this life preserved The Sacrament of Baptisme sheweth us the first the Sacrament of the Lords Supper the second Therefore those five other Sacraments of Confirmation Penance Matrimony Orders and extreame Unction joyned 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 bee agreeable to the Word yet are without the nature and number of the Sacraments What is Baptisme It is the first Sacrament of the New Testament by the washing of water Ephes. 5. 26. representing the powerfull 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 ingraffing into Christ and into the body of Christ which is his Church Joh. 3. 5. Tit. 3. 5. Act. 8. 27. The word Baptisme in generall signifieth any kinde of washing but here it is specially taken for that sacramentall washing which sealeth unto those which are within Gods Covenant their birth in Christ and enterance into Christianity How was this Sacrament ordained and brought into the Church in the place of Circumcision At the Commandement of God Joh. 1. 33. by the Ministery of John therefore called the Baptist Matth. 3. 1. after sanctified and confirmed by our Saviour 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 beleeve they should baptize them that so they might bee enrolled amongst those of the houshold 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 withall namely that they baptized men at their death and let them receive the Lords Supper twice or thrice a yeer whereas this is the first Sacrament of the Covenant What are the essentiall parts of this Sacrament of Baptisme As of all other Sacraments two the outward signes and the inward things signified where also is to bee 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 signes in Baptisme They are the outward element of water and the outward sacramentall actions performed about it What are those Sacramentall actions First the Ministers blessing and consecrating the water And secondly the right applying it so consecrated to the party to bee baptized May none but a lawfull Minister baptize No for baptism is a part of the publique Ministery of the Church and Christ hath given warrant and authority to none to baptize but those whom hee hath called to preach the Gospel Goe Preach and Baptize Matth. 28. 29. those onely may stand in the roome of God himself and Ministerially set to the seale 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 bee any case of necessity to urge as will appeare afterwards Touching the first action of the Minister how is hee to blesse and consecrate the water First by opening to them that are present the Doctrine of Baptisme and the right institution and use of it what inward mysteries are signified and sealed up by those outward signes So did John when hee baptized hee preached the Doctrine of Repentance and taught the people the inward baptisme of the Spirit signified by his baptizing with vvater Matth. 3. 11. Secondly by acknowledging in the name of the congregation mans naturall pollution that vve stand in need of spirituall vvashing by giving thanks to God the Father for giving his Sonne for a propitiation for our sins and appointing his blood to bee a fountain to the house of Israel to wash in and for ordaining of this service to bee a Sacrament and seale of so great a mystery Thirdly by making profession of Faith in Gods promises in that behalf and praying that they may bee made good unto the party that is to receive the seale thereof for as every thing is sanctified by the Word of God and prayer so in especiall manner the Sacramentall water in baptisme is blessed and consecrated by the Word of institution and prayer to God for a blessing upon his own Ordinance What is the second Sacramentall action The action of washing that is of applying the Sacramentall 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 materiall and essentiall to the Sacrament or is there absolute ground and warrant for sprinkling which is most commonly practised 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 onely action which the institution of this Sacrament will bear and our Church allows no other except in case of the childes weaknesse and there is exprest in our Saviours baptisme both his descending into the water and rising up so that some think our common sprinkling to bee through ease and tendernesse 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 spirituall buriall 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 bee dangerous and the grounds are these First it seems that neither dipping is essentiall to the Sacrament of Baptisme nor sprinkling but onely 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 handfull of water is as significant as a whole river Thirdly the action of sprinkling beares 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 powring upon as by diving and dipping into sith wee read of divers baptized in houses as well as others in rivers However the washing the body by water is essentiall Ephes. 5. 26. though whether way it bee done seem not to bee essentiall so water bee applyed to the body
more clearly We know that an estate may be made unto an infant and in his infancy he hath right unto it though not actuall possession of it untill such years now the time of the childs incapability the use and comfort of this estate is lost indeed but the right and title is not vain and empty but true and reall and stands firmely 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 Baptisme yet through their uncapablenesse they have not actuall fruition of them untill God give them actuall faith to apprehend them Is Baptisme lost then which is administred in our infancy was it a vain and an empty Ceremony no it was a compleat and an effectuall Sacrament and Gods invisible graces were truly sealed up under visible signs And though the use and the comfort of Baptisme be not for the present enjoyed by the infant yet by the parent it is who beleeves Gods promises for himselfe and for his seed and so by the whole Congregation and the things then done shall be actually effectuall 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 practise of our Church in this behalf may both be pickt 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 Baptisme yet that was applied to the infant the eight day there can be no reason given to deprive infants of Baptisme 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 faithfull parents the Covenant belongs To you and to your children are the promises made saith Peter Act. 2. 39. and to them belongs the Kingdome of God if the thing it self 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 externall and visible holinesse at least in children of beleeving parents and they are to be judged of the true flock of Christ untill they shew the contrary Yea but it is objected that they doe not beleeve 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 labour 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 beleeving parents a Beleever our Saviour reckoneth them among Beleevers Mat. 18. 6. he took a child and said Whosoever offendeth one of these little ones that beleeve in me what doe 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 Beleevers 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 effectuall to pollute the infant then Christs bloud and innocency is to sanctifie them and Gods wisdome wants not means to apply it though wee cannot attain unto the manner But the Anabaptists urge we have no rule in Scripture for baptizing infants nor example 4. But doe we read any thing in Scripture that may infringe the liberty of the Church therein nay doe not the Scriptures afford many friendly proofs by consequence of it we read of such an one baptized and all his houshold the house of Lydia of the Jaylor 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 denyed them then by the same reason the Sacrament of the Lords Supper should be denyed 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 senslesse to doubt of Thus much of the lawfulnesse of infants baptisme But is baptisme of absolute necessity to salvation Baptisme 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 sleightly esteemed but used with all reverence and thankfull devotion when it may be had yet where God denieth it either in regard of the shortnesse 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 Baptisme and whereas they fain they are deprived of Gods presence and never partake of joy and happinesse a dream not worthy the confuting being not onely uncharitable but impious Secondly many ignorant people amongst us who for want of better teaching harbour in their minds such Popish conceipts especially that Baptisme doth conferre grace upon all by the work done for they commonly look no higher and they conceive a kind of inherent vertue and Christendome 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 dishonour 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 prophanation of so high a service How may these errors of opinion and practise be avoided They proceed from grosse 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 Wee must know that Sacraments properly doe not give us any right unto God and his Christ but onely seale up and confirm that right and interest which already wee have in Gods Covenant and promise God promised to Adam life and then
of hastening the Lords comming in the former petition What then doe wee desire here for the manner of performance of Gods will That we may after the heavenly patterne afore mentioned willingly without constraint or repugnancy Psalm 110. 3. speedily without delay Psal. 119. 60. sincerely without hypocrisie Deut. 5. 28 29. fully without reservation Psal. 119. 6. and constantly without intermission Psal. 119. 112. beleeve the promises of mercy and obey the precepts of holinesse and so all unwilling and by law onely inforced obedience is here condemned and we enjoined to performe our service with delight joy and alacrity Thus farre of the three first Petitions for things concerning God To come to the three latter that concerne our selves and our neighbour what are we generally to note in them 1. The order and dependance they have from the former three concerning God whereby we are taught that there is no lawfull use of these Petitions which follow or any of them unlesse we first labour 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 our selves when we have first minded and sought those things that concerne the glory of God because unto godlinesse onely 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 learne to have a fellow-feeling of the miseries and necessities of others and therefore in care to pray for them which is one tryall of the true spirit of prayer Is there any thing else common to them all That in all these Petitions under one thing expressed other things are figuratively included and under one kinde all the rest and all the meanes to obtaine them are comprehended as shall appeare How are these Petitions divided The first concerneth mans body and the things of this life the two last concerne the soule 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 Saviour for pardon of our sinnes 3. On the power and assistance of the holy Spirit our sanctifier for strength to resist and subdue all temptations unto evill What observe you out of the order of these Petitions That we have but one Petition for outward things as lesse to be esteemed but for spirituall 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 temporall things put before the Petitions for spirituall 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 helpes to enable us to spirituall duties Gen. 28. 20. 21. and that in having aforehand earthly things we may be the more ready and earnest to intreat for heavenly things so our Saviour Christ healed the bodily diseases to provoke all men to come unto him for the cure of the spirituall Thirdly that outward things may be as steps or degrees whereby our weake faith may the better ascend to lay claime and hold on spirituall graces Acts 17. 27 28. That by experience of the smaller things we may climbe up to higher whereby their hypocrisie is discovered which pretend great assurance of forgivenesse of sinnes and of their keeping from the evill one whereas they are distrustfull for the things of this life Fourthly God hath a consideration of our weaknesse who are unapt to performe any duties or service to God if we want the things of this life and that which is requisite to sustaine 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 summe of this Petition That God would provide for us competent meanes 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 relye our selves upon his providence for all the meanes of this temporall life and to rest contented with that allowance which he shall thinke 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 physick sleep rayment house c. together with all the helps and meanes to attaine them As good Princes Magistrates peace seasonable weather and such like As also the removall of the contrary as war plague famine evill weather c. And the blessing of God upon these creatures which he bestoweth upon us What is here to be observed That we must desire bread not Quailes 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 scarse one day without these helps and as it were props to uphold this decayed and ruinous cottage of our mortall bodies lesse able to forbeare them then many beasts for seeing there were a necessary use of our meat in the time of innocency the necessity by our fall is much greater What learne 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 looke upon the Steward only and passe by the Master of the Family or upon the breast that giveth sucke and neglect the nurse or bottle we drinke of and passe by the giver What next That although in regard of our labour or buying any thing it may be called ours yet we say Give Lord both because we are unable by any service or labour to deserve the
least crum of bread or drop of water much lesse the kingdome of heaven and salvation at the hands of God Luke 17. 10. Gen. 32. 10. and because our labour and diligence cannot prevaile without Gods blessing What learne you further That seeing God giveth to whom he will and what he will we learne to be content with whatsoever we have received Moreover to be thankfull for it seeing all things in regard of God are sanctified by the Word and in regard of our selves by prayer and thanksgiving 1 Tim 4. 5. And last of all not to envie at other mens plenty being it is Gods 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 onely Gods Deed of gift made unto us in Christ the second Adam and heire 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 possesse them yet are we not right owners of them but by faith which is declared by prayer for them 2. The things we doe possesse we may easily a hundred wayes 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 cloathing us unlesse we have the blessing of God upon them yea without the which they may be hurtfull 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 appeare that the rich are as well to use this petition as the poorest praying therein not so much for the outward things as Gods blessing upon them Why doe we say Give us Hereby we professe our selves Petitioners for all men especially the houshold of faith that for the most part every one may have sufficient and where want is others may be enabled to supply it out of their abundance 2 Cor. 8. 14. Why doe we say This day or For the day That we are to pray for bread for a day and not for a month or yeare c. it is to teach us to restraine our care that it reach not too farre but to rest in Gods providence and present blessing and therefore not to be covetous Exod. 16. 19 20 21. Pro. 30. 8. So that hereby we professe the moderation of our care and desire of earthly things Matth. 6. 34. with our purpose every day by labour and prayer to seeke these blessings at the hands of God Is it not lawfull to provide for children and family Yes verily not onely lawfull but also needfull Gen. 41 34 35. Acts 11. 28. 29. 2 Cor. 12. 14. 1 Tim. 5. 8. But here our affections are onely forbidden to passe measure as to have a carking and troubling care seeing the vexation of the day is enough for it selfe Matth. 6. 34. but commit our wayes unto the Lord and to roll our matters upon him who will bring them to passe Psalme 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 owne labour Gen. 3. 17. Psalme 128. 1. 1 Thes. 4. 11. In which respect hee that will not labour should not eate 2 Thes. 3. 8 9 10. For it is called our bread which commeth to us by the blessing of God on our lawfull labours 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 wee 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 especiall lesson for all estates and callings to keep them within their bounds not onely of necessity but of Christian and sober delight and not to aske them for the fulfilling of our fleshly desires Psalme 104. 15. Iohn 12. 3. Prov. 30. 8. 1 Tim. 6. 8. Rom. 13. 14. Iam. 4. 3. Hereby also we are taught that every day wee must require these blessings at Gods hands What doe we then begge of God in this Petition 1. That it would please God to preserve this mortall life of ours so long as he seeth good in his wisedome that it maketh for his glory and our good 2. That he would bestow upon us all good things needfull for the preservation of this life 3. That he would give us care and conscience to get those needful things by lawfull meanes which condemneth First those that use wicked and unlawfull meanes towards men Secondly those that goe to the devill 4. That he would give us grace to use painfulnesse and faithfulnesse in our calling that labouring with our hands the thing that is good we may eate our owne bread Ephes. 4. 28. 2 Thes. 3. 12. 5. That we may adde unto our labour prayer that it would please God to blesse our labours in getting those things and thanks-giving for them being gotten as whereby on our part all Gods blessings are assured and sanctified unto us 1 Tim. 4. 4 5. 6. That we may put our confidence not in the meanes but in Gods providence and contain our selves within the care for the meanes leaving events unto Gods onely disposition Phil. 4. 6. Psal. 37. 5. 7. That it would please God to give us faith and grace aswell in want as in abundance to depend on his providence for outward things Phil. 4. 12. 8. That we may be contented with and thankfull for that portion of temporall 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 doe 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 forgiue us our debts as euen we forgiue them that are debters unto us Mat. 6. 12. Luk. 11 4. Where we are to observe 1. The Petition for the forgivenesse of our sins 2. The reason added for