SUMMARIE AND SHORT MEDITATIONS touching sundry points of Christian Religion, gath●●●● by T. W. and now published for the edification an● profit of Go●s Saints. Lord jesus begin and make an end.  
TO cloak sin, 
Confession of sins.  seeing it runneth up and down in eu●ry man's mouth, that we are all sinful, is dangerous and damnable: Dangerous, because the holy Ghost saith, he that hideth his sin, shall ●ot prosper. And damnable, because it causeth men to lie weltering and wallowing in iniquity, without repentance. But humbly and unfeignedly to confess it, is a ready way to obtain pardon, and forgiveness of the same, at the hands of Almighty God, because the Scripture telleth us, that if we acknowledge and forsake our sins, we shall find favour. And again, If we confess our sins, God is faithful and just, to forgive us our sins, and the blood of Iesu● Christ shall purge us from all iniquity.  

Four witnesses that we are sinners.  We have sundry true and unpartial witnesses, both within us, and without us, against ourselves, to prove this truth unto us, that we are miserable sinners.  

1. Our own conscience.  First, the stinging testimony of our own conscience, which though we many times blear and blot out, yet doth it sundry times tell us, yea almost every day when we rise up, and every night when we lie down, we have done many things, that we ought not to have done, and have omitted many things, which we ought to have done.  

2. God himself.  Secondly, God himself, who beside that in his infinite knowledge, he is able to charge us with a thousand transgressions, for every one that we know by ourselves, or others, is also greater, than our heart and conscience, to condemns us, because he knoweth all things.  
Yea, this eternal God doth by his judgements convince us to be sinners, whether they be general, or particular. By the general, 
3. God's iu●●●●ments.  his wrath being made manifest from heaven, against all ungodliness and unrighteousness of all men: and against all the creatures themselves: And by the particular, whilst he manifesteth them either against some Nations, as Israel, juda, etc. or some Cities, as Sodom, Gomorrah, jerusalem, etc. or else private persons, as Cain, Ham, judas, and such like.  
Beside these judgements, the Lord our God hath his blessed word, 
4. God's wo●● which chargeth us wit●●  which is pure and holy as himself, to convince us of sin, which straightly chargeth us, first with the sin and fall of our first parents Adam and Eva, 
1. Adam's fall●  as guilty thereof unto everlasting condemnation.  
Secondly, 
2. Original s●●●  with the sin wherein we are conceived and borne, which we call original sin: which if we had no more upon us, and in us but that, maketh us the children of God's wrath and displeasure.  
Thirdly, with the fruits of that original sin, 
3. T●e fruits of original sin●  which are all manner of disobediences inward and outward, against Almighty God and our neighbours.  

● good 〈◊〉 to bring 〈◊〉 the fee 〈◊〉 of God's 〈◊〉 ements.  By all this we may see, that all mouths and hearts are justly stopped and shut up, from cleared themselves, by thought, word, or otherwise, and that all men are made subject unto the condemnation of God: which that we may the better feel, it shall be good for us, first, rightly to compare the horrible filthiness that is in us, 
〈◊〉 comparing 〈◊〉 ans filthiness and God's ●●●●t●ousnesse.  both outward and inward, of body and soul, with the wonderful holiness that is in God himself, and he requireth of us in his law.  

The grievousness of sin ●●mmitted.  Then to consider the greatness and notoriousness of our offences, which may be justly aggravated, by looking into the qualities of the parties offending, as Magistrates, Ministers, etc. and the parties offended, as Gods most excellent Majesty, and our dear brethren, together with sundry other circumstances, of time, place, manner of doings etc.  

3. The multitude of transgressions.  Thirdly, to think upon the multitude of our iniquities, whic● are more in number than the hairs of our head, and being as the sand of the Sea, both for multitude and weight, are become as a burden over heavy for us to bear.  
Lastly, to weigh Gods fearful judgements, 
4. God's he●● judgement which ar● executed.  both temporal and eternal, which our sins have deserved to be powered forth upon us, and for our terrifying are set down in his word, and manifested in the world: which are many indeed, but chiefly these:  
First, 
1. Upon the creatures.  his heavy hand lying sore upon his creatures, for our transgressions, which should so much the more terrify us and humble us indeed, by how much themselves are subject thereto, not for any sin of their own, which they have not, but for our iniquities.  
Secondly, 
2. Upon men this life● and are either inward or outward.  the adversities and afflictions of our life: which are either bodily, as sicknesses; or spiritual, as anguish of soul, and torment of conscience, which also the more heavily they are inflicted upon us, the more mightily they s●ould cast us down, and work understanding in us, lest otherwise God should have just cause to complain, that he hath stricken us in vain.  
Thirdly, natural death itself, which is the parting asunder of the soul and the body for a time, and was laid upon our first parents, 
〈…〉  and in them upon us, as a part of that just deserved punishment, that they and we procured to ourselves, because we are all standing and falling together with them and in them.  

●●ternall con●●●nation.  And lastly, the curse of the eternal God, pronounced in his law unto everlasting condemnation both of body and soul, without unfeigned repentance and hearty turning to the Lord, this most fitly sorting, both for infiniteness and weight, with our infinite and innumerable transgressions.  

●n being f●lt, ●●liefe must be ●ught.  Whosoever feeleth himself in such a miserable case, must of necessity (as other good men heretofore have done) (vnl●sse he will wittingly refuse comfort, and willingly cast away himself) seek some both sure and spe●die remedy, least continuing in that lamentable estate, they be swallowed up of despair and over much heaviness.  
If we seek to Angels, 
●. Angels.  and would worship them, as some have done heretofore, they cannot stand us in steed: for howsoever they be excellent creatures, yet they have not that of themselves: yea God should find imperfection in them, if they were not maintained by his power: and beside as they were not ordained or created for such a purpose: so they are justly our enemies for sin (as whose nature is so pure, that they cannot abide it) and the armed soldiers of the Lord, by his special appointment to our destruction, for our ungodliness.  
If we would look to dead Saints, 
2. Dead Saints.  as in time of superstition and Popery we were taught, and did, as I fear me, many men yet do, they cannot fit us any whit at all: as well because the dead know nothing at all: as also for that they themselves have continually confessed of and against themselves, that they have always stood in need of a Saviour, and if th●y could not save themselves, much less others.  
If we cast our eyes upon men unregenerated, 
3. Men unregenerate.  and yet living, the scripture telleth us, there is none that doth good, no not one: nay th●y are all by nature the children of wrath, and firebrands of condemnation, not only unapt, and unable to good works for themselves, but most fit to all evil, both against themselves and others.  

4. Men regenerate.  If to them, in whom regeneration is begun, yea and it may be also much advanced, and who are in the word: indeed called the Saints of God, they accuse themselves of wonderful evils and manifold imperfections, saying from a free heart, that all their righteousness are● as filthy and stained clouts, and again, the good, they should do, that they do not, the evil that they should not do, that do they, and therefore are not so much as willing to take such an office upon them, though we would a thousand times give it them.  

5. Goods and riches.  If we would give all that we have unto the Lord, for a ransom for our own s●ns or others: yea if we would give our first borne for our transgressions, and the fruits of our bodies for the sin of our souls, as many idolaters have done heretofore, it will not avail us, for it is nothing, nay as a polluted thing in his fight: and besides it hath no power to purge away sin, or to purify conscience.  
If we would cleave to outward and feigned holiness, 
6. Counterfeit holiness.  as the Pharisees have done, and the hypocrites of all ages do, we must make this account of it, that though it be never so glittering and glorious in man's sight (which is not able to discern of spiritual colours or things) yet it is abomination before God, to whom and before whom both we ourselves, and all our actions must stand and fall.  
If we stand upon, the persuasion or practice of superstitious and idolatries devised by man, we must needs fall: 
7. Will worshippings, canno● appease the conscience wounded with the feeling of God's judgements and sin.  for besides that they are so many corruptions and defilings of Religion and service, that we perform unto God, which is and aught to be pure and simple as himself, God himself also rejecteth them, as things vile and displeasing in his blessed presence.  
Whither shall we then go? to Christ only we must needs come: 
Christ alone must be our refuge.  and why to him.  
First because, in him dwelleth the fullness of all goodness, yea chefulnes of the godhead bodily: and God hath given him to us, to the end that believing in him we should not perish, but have e●erlasting life.  

We have Gods own testimony for it.  How shall we know that? By the Lords own word and voice from heaven, who hath said (and therefore we may, nay we ought to believe it) that he is his well-beloved son, in whom he is well pleased.  
Secondly, because our Saviour himself so graciously calleth us, saying: 
And Christ's own word.  Come unto me all ye that travail, be weary, and are heavy laden, and I will ease you.  
But when we come, we shall find nothing in him. Yes verily: for through him, apprehended and appropriated to ourselves by faith, we shall find eternal peace to Godward, and life and immortality brought unto the believers.  

Christ's names full of doctrine and comfort.  In this our Christ, let us for our comfort & instruction consider, first the names and titles given him, which are not bare or idle, or express graces, in and for himself only, but are full of fruit and efficacy, and that for us and our good, specially for spiritual comfort here, and eternal salvation in the life to come.  
He is called jesus, 
jesus.  that is to say Saviour: because he alone and no other doth and shall save all his people from their sins.  
He is called Christ, 
Christ.  that is, anointed and sealed by his father, to be our King, Priest and Prophet.  
By his kingdom establishing his double government, 
1. Christ's kingdom.  one inward in the hearts of his children, by his holy spirit, and the other outward in the Church, by the sceptre of his word, and his own discipline.  
By his Priesthood, 
2. Christ's priesthood.  offering himself up once for all, as a full and sufficient sacrifice, for all the sins of his people.  
And his Prophecy, 
3. Christ's Prophecy.  he being become, the only lawgiver to his Church, so as the godly now are not to hearken to any ●oice, doctrine or spirit, but to him a●one, and those that speak according ●o his truth.  
Secondly let us consider his person, 
Christ's person.  which consisteth of these two natures, ●he Godhead and the Manhood.  
As he is God● 
Christ God.  he hath power in him●elfe, to do whatsoever pleaseth him both in heaven and earth and all deep places, yea to overcome all our enemies, specially spiritual, which are so many and mighty, as none can encounter with, much less vanquish but God only, alone belongeth mercy and forgiveness of sins ● as the scripture saith.  

3. Christ man.  And as he is man, he is both sufficiently able, and also very willing, to endure and suffer for us, whatsoever was for our sins to be laid upon him, yea and also willing, to have compassion on th●● that are ignorant, and that are out of the way, ●●●ng made man like unto us, in every respect, sin only excepted, and therefore being both compassed with infirmity and tempted himself, is the better able to pity and succour them, that are infirm or tempted.  

4. Christ: God and man our only Saviour.  So that God manifested in the flesh, justified i● the spirit, seen of Angels, preached unto the Gentiles, believed on in the world, and received up into glory, is he that we must cleave to alone, for the peace and comfort of our consciences, and the salvation of our souls, because there is none under heaven given unto us, whereby we must be saved, but only the same of jesus.  
Thirdly, 
Christ alone takes away sin.  let us earnestly behold what ●ingular effects he worketh in his children, & what wonderful graces he free●y bestoweth upon them. He is the Lamb of God, that alone taketh away the sins of the world: he is he alone in whom it hath pleased God to reconcile the world unto himself: he is he that is made of God unto us, wisdom, righteousness, sanctification and redemption.  
Wisdom, 
1. Christ is our wisdom.  because he is the eternal wisdom of the Father, from before all beginnings: and because coming out of the bosom of the Father, he hath declared unto us all the counsels of God, concerning our instruction and comfort and that in far greater both plenty and plainness, specially plainness, than the Fathers before his coming had.  
Righteousness, 
2. Christ is our righteousness.  for these respects: first because he hath fu●●y satisfied the justice of God being wounded for our transgressions, and broken for our iniquities, carrying also the chastisement of our peace upon him, and healing us with his stripes, bearing upon his back and shoulders the course of the law, due to us for our sins, and overcoming the same in redeeming us from it: and secondly because that through his obedience and fulfilling of the law, we have justification imputed unto us before God, and i●●choated in ourselves, and before men in the world: and so obtain at the last, the blessing of the law, which is eternal life.  

3. Christ is our holiness.  Sanctification or holiness, because it pleased God the Father, in the riches of mercy, to send his own Son, in the similitude of sinful flesh, and for sin, condemned sin in the flesh, and not only to impute unto us his holiness, and to clothe us with the same, but also through the mighty working of his holy Spirit to frame us to walk in true holiness and righteousness before God and men, all the days of our life.  
Redemption, because that by offering up himself once upon the altar of the cross, 
4. Christ is our redemption.  he hath redeemed us from sin, and set us free from the devil, and eternal condemnation, keeping us so in his hands, that none shall pull us out of the same, until the full manifestation of our adoption shall appear, even the deliverance of our bodies from all corruption and sin, at what time he shall return our redeemer from heaven, and shall change the bodies of our baseness, that they may be made like unto his glorious body.  
To conclude, 
5. Christ is all in all.  it hath pleased the Father, that in him should be hidden all the treasures of wisdom and knowledge, and that in him should all fullness dwell, yea the very fullness of his godhead bodily, and of all other good things whatsoever, that so the Church, which is his body, & every particular sound member thereof might receive of his abundance, as it is written: Of his fullness have we all received, and grace for grace, that is, grace upon grace, or as a man would say, graces heaped one upon another, and that so he should be, the beginning and ending, yea, the very yea and Amen of all God's Promises.  
To know these things, in such sort as before is declared, yea and in more ample manner, than is here set down, and not to have the particular feeling of them in a man's own conscience, is to little or no purpose at all, unless it be more and more to afflict the conscience for want of comfortable feeling of them, and to plung us into a more great and grievous judgement, because he that knoweth the will of his Master and doth it not shall be beaten with many stripes.  
Wherefore it greatly behoveth us to strive to attain the mean, whereby we may lay hold of them: and that mean, yea the only mean is nothing else, 
Faith and knowledge must g●e together.  but a true and lively faith, for by faith Christ and we are linked together, he and all his merits being become ours, and we his, whilst he purgeth our hearts by faith, yea dwells in them, and maketh us fruitful ●o all good works.  
This faith sealeth up in our hearts, forgiveness of past sins. 
Notable ●ff●cts of true fa●th.  Freedom from condemnation to come, and assurance of eternal life, pacifying our consciences towards God, and instructing us to apply particularly unto ourselves, Christ jesus and all his merits.  

1. Faith worketh peace in our consciences.  And by this faith, it pleaseth almighty God, to purify and purge the corruption of man's heart, and to frame it and fashion it to new obedience.  
Yea it is appointed by God to be a necessary instrument, 
2. Faith cleanseth our heart  whereby we may overcome the world, and as a shield of steel, by which we may quench all the fiery darts of the wicked: and in which being steadfast, we must resist and vanquish the devil.  
Other singular effects and fruits of this lively faith, 
3. Faith overcometh the world, the flesh and the diu●ll.  are largely reckoned up in the Epistle to the Hebrues, chap. 11.  
But this faith is not of all men, that is most true: 
Faith is the fre● gi●t of God.  yea we affirm, that no man hath it by nature, art, wit, or any such other mean in man, but that it is the only free and gracious gift of God, to his own children alone.  
For the effecting of this precious grace in them, 
Faith f●amed in us two manner of ways.  the Lord himself useth two effectual instruments to work it in their hearts by.  
The one is inward, and the same most powerful, namely his most ●●ly and blessed Spirit, speaking for knowledge, peace, and all good graces, more effectually to our hearts, than the outward sound doth to the ear.  
The other outward, and that is the whole ministery of truth, whether it be in the Word, Sacraments, Prayer, etc. we diligently subjecting ourselves thereto, carefully receiving the same, and daily growing in grace thereby, as we do in years and strength in the body.  

Spirit of adoption.  This Spirit is called the spirit of adoption, because it beareth witness unto our spirits, that God hath adopted us to be his children, and heirs of his kingdom, teaching us also with confidence and boldness, to cry Abba Father.  

Spirit, a comforter.  This Spirit is called the Comforter, because he ministereth unto the children of God in all their heavinesses and distresses whatsoever, either outward or inward, unspeakable joys.  

Spirit of truth.  He is called the Spirit of truth, because he alone doth not only free us from the errors of the wicked, and the darkness of our own hearts, but also enlighteneth our understanding, and leadeth us into all truth.  

Spirit of sanctification.  He is called the Spirit of sanctification, because he frameth them, in whom he dwelleth, to sanctification, and holiness, and fitteth them indeed to all good works.  
He maketh us able to search into, 
Spirit, together with the powers and effects thereof.  and to understand, the deep things of God, yea such deep and hidden secrets, as the eye hath not seen, the ear hath not heard, neither have they entered into man's heart.  
He frameth and fashioneth in us unfeigned love to God, and to his people for his sake, working also in us a sound mind, in all the duties and services that we do either to God himself in heaven, or to men upon earth.  
This Spirit helpeth our infirmities, teaching yea enabling us (who know not what to ask or pray as we should) to send forth requests unto God, with sighs and groans which cannot be expressed.  
Also when or wheresoever it be bestowed, it bringeth with it a most holy and heavenly liberty, because if the Son by his blessed spirit make us free, we shall be free indeed.  
Lastly, he is (as it were) the very earnest pen●, and assured seal or pledge of the truth of the gracious promises, which Almighty God hath made unto us in jesus Christ, generally for all good things, and especially for our eternal election in Christ, before the foundations of the world were laid.  

God's word generally the gro●nd of faith.  Touching the word, I take it in general to be the ground and foundation of our faith, and that therefore it is rightly called the arm of the Lord, as upon which only we must lean.  

But most specially the Gospel.  But most specially I mean that part, which containeth Gods most loving promises, made unto us in jesus Christ, and is rightly called the Gospel.  

1. Gospel what it is.  And this Gospel is the glad tidings of great joy, and the mighty power of God unto salvation, to every one that believeth.  

2. The message of peace.  Yea it is indeed the message of peace, because it offereth quietness of conscience, through the forgiveness of sins, to those that are far off, and to those that are nigh.  

3. The word of grace.  It is called the word of grace, as well because it is freely bestowed upon us, as also because it offereth unto us the grace of God.  
It is the word of truth, 
4. The word of truth.  because it manifesteth to us all truth, both of faith and obedience, and setteth out before us the truth of God, in the accomplishing of his promises.  
It is also the word of life, 
5. The word of life.  not only because it offereth life everlasting, for that it doth to all in the Church, but also because that being rightly and reverently received, it sealeth up the same in our hearts, and frameth us in this life to a new life, worthy our calling, by the which word also our saviour Christ hath brought life and immortality to light, 
6. A mystery or secret.  which before seemed as it were, to be hidden: in which respect, it is called in sundry places of the new Testament a mystery or secret, yea such a mystery or secret, as was hidden since the world began.  
This word must be, first reverently esteemed, 
How the word must be received, and for what cause.  because if we prise it not as we should, it will grow into contempt. Then faithfully credited, because otherwise our estimation and regard of it will do us no good. Lastly, carefully received and profitably practised, because these indeed are true testimonies of our reverence and belief: yea it must be reverenced, credited, and received, not as the word of a mortal man, but as it is indeed the word of the eternal God.  
First, because of him that is the author thereof, which is God only good, who beside, that he hath the fullness of mercy in him, to recompense our labour and love that way, hath also infinite power, to revenge the abuse or contempt of it, in what sort soever, or in whom soever.  
Secondly, because of the matter, or matters rather, that it propoundeth and setteth out unto us, which are faith in the promises, obedience to the pre●cepts, and reconciliation and agree●ment between God and us, procure● for us, and purchased unto us, in th● death of his dearly beloved Son.  
Thirdly, because of the persons, who● the Lord hath used in the publishing and speaking of it, who in times pas●●● were Prophets and holy men of Go● yet notwithstanding inspired by the spirit of God. 
Prophets. Christ jesus.   
But in this latter time, he hath delivered this truth most fully unto us in the mouth of his own son, in whom are all the treasures of wisdom and knowledge hid.  
And since that time by the blessed Apostles and Evangelists, 
Apostles, Euan●gelists, Pastors● Doctors and Ministers, wha● manner of men they ought to be.  whom he sent abroad into all the world, to preach the Gospel to all creatures.  
And now in this last age of the world, by the settled ministery of ordinary pastors and teachers.  
Whom God doth use, not as though he were not able without them, to work his own will, both in the saving of them, whom he hath made heirs of life, and in the condemning of the wicked; but that he might in their labours, have a more ready entrance, by his word, into men's hearts, he having appointed to season men by them, and to enlighten their dark and ignorant hearts, because they are the salt of the earth, and light of the world, indeed to season men's corrupt hearts, and to deliver them from the power of darkness, and to translate them into the kingdom of his dear Son.  
Who bring also with them the embassage of peace, and reconciliation, God himself, as it were by them, entreating us to be reconciled unto his Majesty.  

●he ends of the holy Ministry.  And are indeed the effectual in●●●●●ments of God, for the gathering together of the Saints, for the work of the ministery, and for the edification of the body of Christ, until we all meet together, in the unity of faith and knowledge of the Son of God, unto a perfect man, and unto the measure of the age of the fullness of Christ, that we henceforth be no more children, wavering and carried about, with every wind of doctrine, by deceit of men, either others, or ourselves, or by the exercised subtleties of our spiritual adversaries.  

Ministers and Ministry must be much made of.  Wherefore good reason is it, that they that bring us such glad and acceptable tidings of such good things, taking continual care for us, and watching for our souls, should not only be reverently esteemed, as the ministers of Christ, and disposers of God's secrets, but also religiously and lovingly received, because he that receiveth them, receiveth God the Father, and God the Son, that hath sent them: whereas on the other side, whosoever do contemn them, thrust from them the blessed Godhead, and refuse the means that the Lord hath ordained and sent abroad for their salvation.  
The doctrine delivered by these men, 
1. The doctrine preached, painteth out Christ● death and passion.  specially the Gospel preached, is a most lively painting out of Christ before our eyes, and as it were a visible crucifying of him in our sights, who died for our sins, and rose again for our righteousness.  
And though they that perish, 
2. It sealeth to us our salvation.  count it foolishness; yet is it that mighty power of God unto salvation, and the excellent wisdom of the Lord, by which it pleaseth him through the foolishness of preaching, to save them that believe.  
And it is that effectual instrument, 
3. It worketh our regeneration.  whereby the Father of his own good will begetteth us again unto himself, that we should be as the first fruits of his creatures, being borne anew, not of mortal seed, but of immortal by the word of God, which word endureth for ever.  
At our first receiving of it, 
How the word is milk.  it is sincere milk, which as new borne babes we should long after, that we may grow up thereby and come unto Christ, who is the living stone, that w●●● ourselves also as living stones, may be made a spiritual house, and a holy Priesthood to offer up spiritual sacrifices acceptable to God, through jesus Christ.  

●ow and when ●he word is ●rong meat.  And when we are passed the age of our infancy in Christ, it is become our ●ound and steadfast meat, wherewith the Lord continually feedeth us in his family, until that having laid down th●● our earthly house of this tabernacle, we obtain the building given us of God, that is an house not made with hands, but eternal in the heavens, whose builder and framer is God.  

God's goodness. Man's frailty.  The Lord knowing whereof we be made, and remembering that we are but dust, hath not only given us his word, to work faith in our hearts, but hath also l●ft us for the more strengthening and confirming of the same, in the truth of his promises, the use of two holy Sacraments only, 
The two Sacraments, aids ●o our faith.  and no more, namely Baptism, and the Lords Supper, both of them being instituted by him, to whom alone indeed it belongeth to ordain Sacraments ●n his Church, because he alone hath power to give and work the grace that is meant, signified, or set ou● thereby.  
Baptism witnesseth and pledgeth unto us divers things, 
1. Baptism settleth our ingra●●ting into the Church.  as first that we are engrafted into the body of Christ's Church, whereof Christ is the head, from whom alone the body receiveth increase, unto the building up of itself in holy love.  
Then that regeneration is begun in us, 
2. Our regeneration.  and we become as it were new borne tabes unto God, our heavenly Father, the Lord saving us according to his mercy, by the washing of the new birth, and the renewing of the holy Ghost.  
It sealeth also unto us, 
3. Remission of sins.  the forgiveness and washing away of our sins, in the sacrifice of Christ's death, water no more effectually taking away the spots and filth of our flesh, than Christ's blood doth the guilt, power, and punishment of our sins.  
And it pledgeth this unto us, 
4. Our adoption.  that we are the sons of God by faith in Christ jesus, because all that are baptized into Christ have put on Christ, even to this end, that so they might become sons, yea heirs of God, and fellow heirs with our Saviour himself.  

5. Our spiritual unity.  It teacheth us also, that we should endeavour, to keep the unity of the Spirit, in the bond of peace, having the same love, being of one accord, and of one judgement, no man seeking his own, but every man one another's wealth, seeing that we are one body in Christ and every one, one another's members, as we are all by one sacrament of baptism, coupled unto one head which is Christ, and joined together too in one ●ody, which is his Church.  

6. Our mortification, and sanctification in Christ's death and resurrection.  It representeth unto us also thus much, that we being baptized into Christ's death, shall by the power thereof die unto sin, and that by the virtue of his rising again, we should walk in newness of life.  

7. Our resurrection.  Lastly that we shall be raised up at the last day out of the dust of the earth, and meet the Lord in the air, and dwell with him for ever and ever.  

1. The supper pledgeth our eternal life.  The Lord's supper sealeth unto our consciences, that Christ is that living bread which came down from heaven, of which whosoever truly eateth shall live for ever, because he doth not nourish us to death, for that is contrary to his nature, nor for a time, because he liveth for ever and cannot die (and such are the effects that flow from him) but unto everlasting life.  
Also it setteth out unto us, 
2. Christ's death and passion.  Christ's death and passion, with the benefits we reap thereby, and namely the remission and forgiveness of our sins, because as he never did any thing in vain, so much less died fruitlessly, but that he might purchase for us, eternal peace with God, through the work of our reconciliation with him.  
Further it preacheth unto us that jesus Christ himself God and man, 
3. Our spiritual nourishment in and by him.  with all his spiritual and heavenly treasures, is fully and wholly given us by the Father, that in him and through him, taken hold of by faith, we may be fully nourished in the inward and outward man, to the hope of everlasting life.  
It doth also confirm unto us, 
4. The union betwixt Christ and his church.  the mystical union which is betwixt Christ and his Church, he dwelling in our hearts by faith, and we thereby made members of his body, of his flesh, and of his bones.  

5. The unity amongst the members of the Church.  Lastly, it teacheth us what unity and love ought to be amongst us, because that thereby we that are many, are one bread and one body, in as much as we are all partakers of one bread. 
Examination before the Supper.   

Two parts of it, ●aith and repentance towards God, and sincere love towards men.  To the worthy receiving of this sacrament, there is necessarily required an earnest examination and true trial of ourselves, which chiefly consisteth, as I take it, in effectual steadfast faith, and hearty repentance towards God, and unfeigned love towards men.  

Faith what it is.  Faith is a certain persuasion, and steadfast assurance, which every true christian man ought to have, that God the Father loveth him, for jesus Christ his sons sake, he by the means of that faith, particularly applying unto himself all God's promises, specially those that concern forgiveness of sins, and eternal salvation, made unto us in the same his son jesus Christ, in whom all his promises, are yea and amen.  

Repentance what it is.  Repentance is an earnest hatred of all manner of sin, inward, outward, past, present or to come, all proceeding from a right and reverent fear of God's eternal Majesty, which worketh so far in us, that it maketh us to forsake ourselves, and to strive to the mortification of our corruption, to the end we may wholly give over ourselves to be altogether governed by the holy Spirit of God, in the service of his Majesty.  
Love containeth in it, 
Love, and what it comprehendeth.  not only a sound affection to our brethren and friends, but also the unfeigned reconciliation of ourselves unto those whom we have offended, and a ready forgiving of others the offences they have committed against us, even as willingly, gladly, & freely, as we would the Lord should forgive us, for his Christ's sake.  
That faith that is outwardly wrought in us by God's word, 
True faith is not fruitless.  and confirmed by the partaking of the holy Sacraments, is not an idle, vain, or dead faith, but steadfast, unfeigned, and working by love, yielding forth the fruits of blessed obedience, not according to the darkness and corruption of our own will, 
1. Natural corruption.  lusts, and affections; for they evermore rebel against God. Neither according to men's manners and examples, 
2. Other men's manners.  because they are no sufficient warrants for our conversation: 
3. And the fashions of this world, no rules to ●rame our lives by.  nor yet after the customs and fashions of this present evil world, for we are forbidden to fashion ourselves thereby: 
4. But God's wor● only.  but according to that good, perfect and acceptable will of God, set forth and commanded unto us in his law, which is and must be always a light unto our feet, and a lantern unto our paths, and is indeed the only, true, sufficient, a●d right rule of all righteousness and well doing.  
This large volume of God's will, plentifully and plainly revealed in the Canonical Scriptures of the old and new Testament, God the Father hath in great mercy for our weakness sake, abridged into two tables, containing ten Commandments.  


Two tables, ten commandments.  
We must fly from evil, and do good.   Wherein we are specially to mark these two things: First, that it is the mind of the Lawgiver, in commanding good things, to forbid the contrary evils: and in forbidding evil things, to command the contrary good, the Almighty therein meeting with man's corruption and the frowardness of his heart, who supposeth that if he do no evil, though he lead an idle and unprofitable life from goodness, thinketh notwithstanding that he hath performed his duty.  
Secondly, that the Lord by his law mindeth to teach us to bridle and subdue, not only the act of sin, 
1. Act of sin.  as the pharisees imagined; 
2. Consent to the same.  nor the consent to the same in our hearts and affections alone, as the Sorbonists, and Popish school Divines dream a● this day, but also the least lust and motion that may prick us thereto, 
3. Yea, lust or motion must be avoided.  or rise up in our mind against the same.  
We must know further that this law of God is observed and broken, 
1. God's law is observed or broken after two sorts.  inwardly and outwardly: for the inward breaking or observing thereof, because ●o man knoweth what is within man, but ●he spirit of God and the spirit of man him●elfe, every man must be left unto him●elfe: and yet all are bound both by the virtue of God's holy Commandment, ●nd also by that excellent profession, ●●ter which they are named, not only deeply to enter into the consideration of themselves, but also to know that they walk in his presence, before whose eyes all things are naked and plain.  

Outward breach.  Touching the outward breaking o● observing thereof we must know, that the breach of it is then done, when any thing forbidden by that law is committed, or any thing commanded by that law is left undone: and on the other side that obedience is then yielded, when any thing commanded by that law is performed, or any thing forbidden by that law, 
Inward and outward obedience.  is left unaccomplished. For good reason is it (whatsoever man's wit can cunningly dispute, or say against the same) that these only should be allowed and done as good works, which he himself hath commanded, and those fled from as evil, which he himself hath forbidden, because he hath all light and soundness of true judgement in himself, and is not carried away with partiality of affection, to pronounce a wrong sentence, a matter very common amongst all men.  

Things forbidden by the first commandment.  Wherefore no good or godly Christian should allow, use, or defend any Idolatry, Soothsaying, Conjuring, Sorcery, Witchcraft, Charming, false doctrine, fear, love, or estimation, of any whatsoever creature, above God or equally with him, or the persons which shall use such things.  
None must make, or cause to be made, 
By the second.  either allow of, use or defend any Images to express or counterfeit God by, or to seek him or worship him in the same, or any other manner of superstition whatsoever, abstaining altogether in his holy service, from our own inventions, blind devotions, men's doctrines, and other men's examples or rules.  
None ought to use or abuse the name of God, 
By the third.  either in vain or rash swearing, be the oaths as men account them never so small, or in blasphemy, sorcery or witchcraft, or in cursing, forswearing and such like: yea none should talk or speak or think of God, his word, his works, or whatsoever else he is made known unto us by, without some urgent and weighty cause, and that with great reverence and fear of his Majesty.  

By the fourth.  None should abuse the Lords day, or any other day in doing of their own wills, or in any wicked and ungodly exercise whatsoever, as dancing, dicing, carding, table-playing, Tavern or Alehouse haunting, resorting to the beholding of Interludes, Bear-baitings, and such like.  

By the fifth.  None should rebel against, disobey, or speak evil of Magistrates, Ministers, Masters, Mistresses, fathers and mothers, or any other person, whom the Lord in his wisdom and goodness hath made their superiors, either by age, authority, wealth, office, or any other manner of way whatsoever.  

By the sixth.  All hatred, malice and envy; all braulling, chiding, quarreling, fight, bloodshed, murder and such like, yea all manner of desire to do hurt or revenge, must be avoided.  

By the seventh.  All whoredom, fornication, adultery, together with bawdy and filthy talk, lovesongs, tickings and toyings, and all other wanton and light behaviour, and other unseemly gestures, in body or countenance (which indeed are nothing else, but violent provocations to filthiness and evil) yea and all uncleanness both of body and mind must be avoided.  
All theft & stealing, 
By the eighth.  either openly or secretly, either by force, fraud, or otherwise, together with all deceivable buying or selling, all usury, all extortion, all bribery, all uncharitable getting, and keeping of other men's goods, and to conclude, all manner of false dealings whatsoever, by cozenage, weight, measure, etc. aught to be shunned.  
Not only manifest perjury, 
By the ninth.  and breaking of lawful oaths and promises, but also all lying, slandering, backbiting, flattery, and dissembling, together with all evil speaking against others, either in words or writing, proceeding from the malice, corruption, and naughtiness of man's heart, must be avoided.  
The very pricks and motions to sin in man's mind (which the holy Scripture sometimes calleth the lusts and concupiscences of our cursed nature) must so far forth, 
By the tenth.  as God shall enable us, be subdued, and that in their first assault, lest otherwise temptation further prevailing upon us with delight, we be carried on forward by the subtlety of sin, both to consent unto the evil, and to strive for the attempting and accomplishment thereof.  

Unlawful wishes.  And here, because unlawful wishes be dependants of this sin of lust and coveting, men must learn to bridle and master the same, and not to have them so often and common in their mouths, as, I would I had this, I would I had that, etc.  
On the other side, because the life of a true Christian is not an idle life, and we are commanded by God's holy word not only to fly from evil, 
Things commanded by the first precept.  but to do that which is good, every godly faithful man must earnestly strive, according to the power that the Lord hath given him, to render unto him his due honour and service, that is, to obey him in all things, and above all, to worship him only, to put their whole trust in him only, in all fear and dangers to fly unto him, and to call upon him only, acknowledging him to be the Creator, preserver, and governor of all things, in heaven and earth.  
To give unto him that manner of worship and service only, 
By the second.  which he himself in his word requireth, without adding thereto, or taking from it, and withdrawing themselves from all superstitious and carnal imaginations.  
To take an oath (but yet using therein with great reverence the fearful and glorious name of our God only, 
By the third.  and of no creature whatsoever) when there is just occasion, as to affirm or maintain a truth (specially if the Magistrate require or command it, 
Three ends of an oath.  to set forth the glory of God, and to preserve mutual agreement and brotherly charity among men.  
To spend the Sabbath, 
By the fourth.  as in ceasing from the honest labours of their lawful callings, so in frequenting of godly exercises, in joining themselves to public assemblies, reverently and quietly there to behave themselves in diligent hearing of the word read and preached, in prayer and singing of Psalms, and as occasion shall serve, and is offered, in communicating in the holy Sacraments, and afterward to bestow the rest of the time in private reading of God's word and meditating therein, and in the earnest consideration of his most noble and wonderful works.  

By the fifth.  And because all authority, either of Magistrates, officers, Ministers, Masters, Mistresses, Fathers, Mothers, and others, is of God, and that there is a like consideration of them all in that respect, every one must use humble obedience towards them, bearing a reverent mind to them, being ready to relieve, assist, and aid them, and willing to do after their commandments, in all things in the Lord, and for the Lord, according to their duty.  

By the sixth.  Unfeigned love, patience, humility, humanity, keeping & making of peace, saving and helping all such as be in danger, gentle words, soft answers, and all duties of compassion, must continually be exercised.  

By the seventh.  And because they are the temples of the holy Ghost, all pureness and chastity, not only as touching the act, but also in heart, word and behaviour, must be professed and practised.  
There must be put in ure all true and faithful dealing, 
By the eight.  due payment of debts, diligent service, together with all careful and friendly saving and delivering of other men's goods.  
All must witness, judge, and speak the truth, 
By the ninth.  yea the whole truth, and nothing else but the truth (as occasion shall be offered) without any respect touching all men, and matters whatsoever.  
Lastly, 
By the tenth.  when the Lord putteth good motions into their minds, men must diligently take heed, that they do not suffer them to die in them, or to be quenched, through the corruption and naughtiness of their own hearts, but must carefully strive by all holy means, and the diligent and often use of the same, with earnestness to pursue them, and to bring them to good effect.  
But we cannot perform these holy duties. That is true indeed, 
Our want of ability is supplied by earnest prayer to God.  for we are not sufficient of ourselves, as of ourselves to think a good thought, much less to do any good deed, but all our sufficiency is from God, to whom alone we must have recourse by earnest supplications and hearty prayers, that by him we may be made able not only to know, what that good, holy, and acceptable will of his is: but also be strengthened from him (from whom alone cometh every good and perfect gift) to accomplish and perform the same.  

Spurs to prayer specially four.  And because we are very dull and sluggish to perform this, as all other holy duties, 
1. God's commandment.  the Lord hath ●ot only given us certain sharp spurs to provoke us thereto (as his holy commandment, which we ought carefully to obey; 
2. God's promises.  his comfortable promises, which we ought steadfastly to believe; the pledge of his blessed spirit, 
3. The assured pledge of the spirit.  which assureth our spirits that we are his children, and stirreth up in us those groan, that no tongue is able to express; a true taste and feeling of our own miseries and wants, 
4. Our own wants.  and of the miseries and wants of our brethren, both in respect of our bodies, and of our souls) but also hath taught us such a short, and yet notwithstanding so sufficient a form of prayer, as doth briefly comprehend in it, all such points and matters as be meet and lawful for us to demand: therefore we should continually labour, rightly to understand it, and carefully to put it in practice, all the days of our lives.  
But before we enter into this, 
Seven points to be marked before we pray.  or any other prayer, it shall be good for us to consider some circumstances, and to observe certain rules, to the end that we, and our prayers, may by that means be found more acceptable in God's ●ight.  
As first, 
1. Our wretchedness.  how great and wonderful our wretchedness, misery and poverty is, without the which as we may easily be puffed up with pride in ourselves, so cannot our prayers be piercing, because a full belly despiseth a ho●y comb, as the holy Ghost saith.  
Also what is the excellency, majesty, 
2. God's greatness.  power and goodness of Almighty God, to whom we pray: for if that be not settled in our hearts, we shall without re●erence, yea in a certain kind of hypocritical and superstitious boldness, rush into his majestical presence, as the horse doth into battle.  

〈…〉 odd will, an●●ods great power mu●t not be sundered in prayer.  The earnest and deep weighing of both which points, may work in us true and unfeigned humbling of ourselves in his presence, and also a certain assurance that our prayers and requests shall be granted (so far forth as shall be expedient for his glory and our comfort) because we come to him that hath the fullness of all will and power in himself to perform any thing that we shall demand, according to the same.  

3. That God only must be called upon.  Besides, we must know and believe that we must pray unto this all-sufficient God only, as well because he alone knoweth the things we stand in need of, as also because he alone can help us, and yield relief and supply, when and as best pleaseth himself.  

4. I● the name of his ●onne Christ only.  And that our prayers must be made unto him in the name of his dearly beloved Son jesus Christ only, because it pleased the Father by him alone, to reconcile all things to himself, both which are in heaven and in earth●, and to appoint him to be the only Mediator between God and us.  

5. Good things only must ●e asked.  Also that we must ask good things only: for it is unreasonable, yea irreligious, to make the most good and holy God, a slave to satisfy our corrupt affections, now we have said before, that nothing is good, but that he alloweth and liketh of, by his will revealed in his word.  
And we must ask these good things to good and holy uses only, 
6. And that to good ends only.  as the advancement of his glory, the help and comfort of our brethren, and our own good, and not to consume them on our lusts; as wantonness, gluttony, drunkenness, envy, abominable idolatry, and such like.  
And lastly, 
7. Mouth and heart must be joined together.  that we must not pray only with our mouth and lips, after the manner of hypocrites, but must yield consent to the same in our understandings, having indeed the sum of every petition in our hearts, as we readily have the words thereof in our mouths, otherwise all that we do in this behalf, will be but lip-labour, yea lost labour.  
For outward behaviour in our prayers, 
Outward behaviour in prayer must plainly preach reverence of God's majesty.  it is seemly and meet that we should order ourselves reverently and religiously, in humble kneeling upon our knees, in steadfast holding up of our hands, and earnest lifting up of our eyes to heaven ward, and in disposing every part and member both of our bodies and of our minds, in such sort that we ourselves may feel, and others that be present with us, may sensibly perceive that we reverence his Majesty, before whom we appear, and rightly use that exercise that he hath enjoined us, as a special piece of his service, even for our own health and welfare, as well ●s for his glory.  

Men may not be tied of necessity to th●t or any form of prayer, or to any sort of gesture therein.  Understand me as I mean. My purpose is not to tie men to that form of prayer alone, or to te●●●●hem to use only those gestures above prescribed: for that were to limit the Spirit, and to repress occasions and provocations given us from God, and felt in ourselves, to holy prayer, but that every one should strive (because of that rebellion that is in our hearts) as much and as effectually, both in word and deed, to humble ourselves before God, as possibly we can, lest otherwise God resist us (for he resisteth the proud) and reject our prayers.  
Now let us come to a short opening of that prayer, which the Lord himself hath taught us. The preface or beginning thereof is this. 
The preface to the Lords prayer expounded.  O our Father which art in heaven.  
Out of which words we may learn many things, 
1. Earnest in prayer.  as first in this word O, the earnest affection that ought to be in them that pray, who must bring with them minds, not only far removed from earthly and carnal things, but so steadfastly set upon those heavenly and spiritual graces, that at that present they demand, that they mind nothing but those alone.  
Secondly, in 〈◊〉 word, our, the unfeigned love and feeling that aught to be amongst Christian brethren, 
2. Unfeigned love.  no man praying for himself only, but praying as carefully for others as for themselves.  
Thirdly, in this word, Father, his fatherly providence and assured favour and good will, 
3. God's providence, and our obedience.  towards his children in Christ, on the one side, and their sincere love and hearty obedience towards him on the other side, according to that of the Prophet: If I be your Lord, where is my honour, and if I be your father, where is my love?  

4. God's power.  Fourthly, in these words, which art in heaven, the exceeding Majesty, power and glory of God, above all things: which if we respect not in prayer, and feel in ourselves to appertain to us, the fruits of our lips will fall down, as water spilled on the earth.  

The first petition, what we pray for.  The first petition is: Hallowed be thy name: wherein we pray for the knowledge and reverence of God, so to be in our hearts, that all our thoughts, words and deeds, may in all godliness only so shine before men, that God our heavenly Father may thereby be glorified.  

What we pray against.  And on the other side, we pray against ignorance and contempt of God, and of all these means whereby he hath made himself known unto us, as his word, works, etc. Also we pray against all loose life and ungodly behaviour whatsoever.  

The second petition, what we pray for.  The second petition is: Thy kingdom come: wherein we pray for the effectual feeling and working of God's blessed spirit, and all his gifts in us, as righteousness, peace, comfort, &c: also for the sincere preaching, reverent hearing, and right receiving of God's holy word and discipline. We pray for Magistrates and Commonwealths, and for the Church of Christ wheresoever dispersed, and we pray for the glorious appearing of our Lord jesus Christ, either particularly to visit every one of us, or generally to judge the quick and the dead, with wonderful glory and majesty, in that great and last day.  
On the other side we pray against all the illusions, 
What we pray against.  suggestions and assaults, either of Satan, or of our own corruption; we pray against the bondage of sin, the kingdom of Antichrist, and the contempt and forgetfulness of Gods either particular, or general judgement.  
The third petition is, 
The third petition, what we pray for.  Thy will be done in earth as it is in heaven: wherein we p●●y for wisdom, will, power, and grace, that we may yield ourselves, our souls and our bodies, with every part and member, both of the inward and outward man, and that all other things also together with us, may be made conformable here upon earth, unto the obedience of Gods will declared by his word, as his Angels, which be his heavenly creatures, study nothing but to please him, without any motion to the contrary.  

What we ●ray against.  On the other side, we pray against presumption, wilfulness, ignorance, rebellion, muttering, grudging, or repining against his good will and pleasure, together with all such inordinate and fleshly desires resting in us, as are contrary to his blessed will and ordinance.  

The fourth petition, what we pray for.  The fourth petition is, Give us this day our daily bread: wherein we pray for meat, drink, apparel, health, wealth, liberty, peace, good order, and all other good things whatsoever, that God knoweth to be meet for us in this world, to sustain, keep and defend our bodies and li●es by.  
On the other side, we pray against hunger, nakedness, scarcity, pestilence, 
What we pray against.  sickness, poverty, bondage, wars, disorder, and all manner of evils whatsoever, tending to the hurt of our bodies and lives.  
And let us mark the words, 
1. Merits overthrown.  with which we utter this petition. We rather say give, than pay, because we cannot require bodily things (much less spiritual things) for any desert that is in us, but for God's ●ree and gracious goodness only. And we say, Give us, 
2. Self-love evil.  rather than me, to teach us, that in charitable love we are bound, both to pray and labour for others, and not of self-love only for ourselves, as worldlings do.  
And we require rather this day daily bread, 
3. God's providence, our only stay.  than every day dainty fare, because we should learn rather to stay ourselves upon, and to content ourselves with Gods continual providence, ministering unto us always sufficient, for present necessity, than to encumber ourselves with worldly care and carking to ●et by indirect means, or to keep any superfluity.  

〈…〉 pray for.  The fifth petition is 〈…〉 trespasses, as we forgive 〈…〉 against 〈◊〉: wherein we pray 〈…〉 feeling of God's 〈◊〉, purchased ●●to us by Christ, an●●is obedience only, to put away all our sinnest we p●●y also for peace and joy of conscience, 〈◊〉 for unfeigned love and brotherly r●co●●ciliation amongst men, which is an assured pledge of the fre●●ardon and full forgiveness of all our iniquities before God.  

What we pray against.  On the other side, we pray against wrath, vengeance, despair, and many strong illusions, that may be and are raised up in us unto condemnation in sin: also against hatred and hard heartedness towards men.  

The sixth petition, w● at we p●ay for.  The sixth petition is: And lead v● not into temptation, but deliver us fro● evil: wherein we pray for Christian patience, strength, and continuance against all temptation, and suggestions whatsoever, to sin: also for contempt of the world, mortifying of the 〈◊〉 and quickening of God's holy Spirit