Either 1. Strictly for those Precepts Sayings Sermons Exhortations that he gave made left behind in the World when he was visibly dwelling among men in the shape and form of a Servant and whosoever lets these words dwell in them they shall be like men dwelling upon a Rock the water may come about them but it shal never hurt them they may come about their feet but never swell up to the head the wind may blow but not a hair of his head fall to the Earth Mat. 7.27 2. Largely for all the Words Sayings Prophesies Sermons that were spoken by all whom he commissioned to preach after for the whole Doctrine of the Old and new Testament rejecting nothing nor turning out of doors of the great and capacious building of our souls no Word no Scripture since we can see the Image of Christ upon them all we know that Orally and Vocally or Verbally Christ made no Psalm yet here they are put down as the Words of Christ for they were truly Prophetically and spiritually made by him they are a part of that holy Book called the Word of Christ not excluding the other persons but including for it hath various titles according to the purpose and pleasure of the holy Ghost It is the VVord of God Ephes. 6.17 It is the VVord of the Lord 2. Thes. 2.3.1 It is the VVord of Life Phil. 2.16 and here it is the VVord of Christ. In those other places the Son is not excluded quod necessario subintelligitur non deest and here the Father with the Spirit are concluded That the whole body of the Doctrine of the Scriptures and what ever is contained therein may be called the word of Christ though Christ might not be yet come in the flesh may be thus demonstrated 1. They were all uttered and spoken by his spirit or they were written by that spirit that came from him Holy men of God spake as they were moved by the Holy ghost 2. Pet. 1. ult Now the Holy ghost is sent by the Father in his Sons name Ioh. 14.26 and the Son sends the Holy ghost again from the Father Ioh. 15.26 It was this Spirit that put words in the mouth and mind of Noah Abraham Isaac Iacob David Solomon Iehosophat Iob Daniel Ieremiah VVhat shall I say the time would fail to speak of Gideon Barack Sampson Peter Paul and Iames the Lords Brother all which were acted by one and the same spirit which proceedeth from the Father and the Son prompting them and dictating to them the things Councels prophesies that are recorded in the Oracles of God 2. They did all of them hold him out to the VVorld or to the Sons of men speak of him Abraham saw his day Iohn 8.56 Moses wrote of him Ioh. 5.46 Isaiah saw him born of a Virgin Isa. 7.14 and told the VVorld of it Isa. 9.6 Ieremiah saw the children of Bethlem slain for him Ier. 31.15 He was seen from the top Tower of divine speculation giving eyes to the blind and ears to the deaf Isa. 35.5 He was sold for thirty pieces of silver Zacch 11.13 he was seen scourged mocked and crucified Isai. 53.4 5. he was seen to rise from the dead the third day Hos. 13. 14. Psal. 16.10 Ion. 1.17 he was seen to intercede at the right hand of God Dan. 9.17 he was seen coming in the clouds to judge his people Iude 14. his Birth his Reign his Nature his Suffering the cause of his Suffering the profits of his sufferings the height of his Power the extension of his Kingdom was made known to the world to Simeon before he embraced him else he would not nay could not have beheld him as the Lords Salvation Luk. 2.30 that is he through whom God appointed salvation to come by Christ himself commanded the Jews to search the Scriptures Ioh. 5.39 as if he had said If you do not find by the Scriptures the properties acts signs tokens of the true Messias spoken of by the Prophets to agree with and in me then believe me not They speak so fully and so largely of him of his Kingdome strength and power that almost it is nothing else but the word of Christ as if he himself were speaking of himself the things concerning himself Every Prophet in his turn prophesied and spake of him untill Iohn and he pointed him with his finger saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold the Lamb of God they held him out unto the World in Prophesies and Types the Baptist held him forth to the World in flesh and bones yet fleshand blood revealed it not to him neither but the spirit which he sent before to restifie of those things that should come to pass and that they might be brought by those sayings to believe on the Son of man he brought indeed glad tidings vere magnum id est majus quom humana capit intelligentiam that said To you is born this day a Saviour which is Christ the Lord. Gloria in excelsis he plainer that said Behold the Lamb of God that taketh away the sins of the World 3. They were all of them ratified and fulfilled of him confirmed and established by him Not a Iota or Title that was foretold of him but was to the height accomplished of him ut impleretur that it might fulfilled which was spoken in the Scriptures is a usual phrase with the Evangelists As Ionas was three days and three nights in the Whales belly so was the Son of man in the bowels of the earth As the Serpent was lifted up that the Israelites beholding it might be cured of those wounds the fiery Serpents had given them so must the Son of man be lifted up on the Cross that whoso beholds him might be saved from the stings of that old Serpent called the Devill and Sathan Revel 12.9 He is the true Melchizedec who meets the faithfull returning from the slaughter of their sins and comforts them with bread and wine and blesseth them yea and they shal be blessed There was one Text and it seems but a mean one yet he wil not dye nay rather he cannot dye until it be fulfilled for at the last gasp he cryes out Ioh. 19.28 I thirst Quodnam Genus Sermonis he that could endure mockings scourges buffettings nay nailing to the Cross cast out of the land of the living and near to be made free among the dead cannot he endure a little thirst This thirst it seems is more then naturall that death it self cannot quench he is a thirst and Heaven and earth shall perish before he drink not those hands feet that in this his condition we would think should rather smite him spurn at him must be imployed to fetch reach him drink Ut impleretur all this was done that it might be fulfilled which was spoken in that Scripture Psal. 69.21 In my thirst they gave mee Vinegar to drink which when he had done then Consummatum est all was finished if it had not been the truth
our undertaking this subject at this time wherein so many are shaken to and â—ro by every wind of Doctrine desiring to establish you in that Faith once given to the Saints and to confirm you in the doâ—â—rine of the holy Catholick Church to which I presume you were baptized we shall from this Text maintain several grand truths in reference to the Word Sacraments and Prayer which may serve you as Antidotes against that poyson that hath already slain thousands at our right hand and ten thousand at our left but we must first come to the last Section and see some questions resolved SECTION VII Questions Resolved Quest. 1. Whither the Scripture be the word of God Quest. 2. Whither the Scripture ought to be mens onely rule Quest. 3. Whither men may come to a saving knowledg of God without the Scripture Quest. 4. Whither persestion may be attributed to the Scripture Quest. 5. Whither Salvation may be had by the single knowledg of the Scripture Quest. 6. What may perswade one that doubts to beleeve the truth of the Scripture Quest. 7. How far the Saints may be our rule besides the Scripture Quest. 8. Whither the books called Apocrypha be not Scripture Quest. 9. Why would God writ the Scripture Quest. 10. Whether men be bound to beleeve all that is in the Scripture Quest. 1. Whether the Scripture be the word of God By Scripture here is meant the whole word of God contained wholly and onely in the Canonicall bookes of the old and new Testament for though the word Scripture signifies only a writting or a book and may be attributed to any book scrole or writing in the world yet use and custome which is the rule of speaking hath wrought this word Scripture to signifie that writing of the Holy Ghost contained in the Book of God and not any other book 1. From the excellency that it hath above all other it is called the Scripture that is the Book as if there were none deserved that name but it hence the book of Canticles is called the Song of Songs that is the most excellent of Songs so this the Book that is the book of books 2. From that necessity that lies upon men to have this book above all other If all the learning of all the most famous Libraries could be contracted into one book and that one book digested into one mans Head yet he would call for thee Book that book that his life his comforts his salvation stood upon this book was made to mend all other books and the light that all other Learning could afford without this would but make Hell so much the darker when all Books are shown him yet as David said of Goliahs sword there is no Book like that 1 Sam. 21.9 or as Rachel said to Iacob Give me that or else I die Gen. 30.1 The like might be said of the word Bible that signifying also a Book and properly any Book of the world might be called a Bible but customarily it s given only to that Book that contains the word or that Book written by the Spirit of God Now that the Scripture or the Books of the old and new Testament are the words of God and written by none but God that they are from heaven and not of men may appear by these following reasons 1. None but God can be found out to make them let heaven and earth be searched as with a Candle and among all the Inhabitanâ—s therein the Author of this Book is not to be found For 1. If he was not the writer of them either Angels Beasts or men must for Plants and Trees are not to be once suspected for their original But 1. Angels made it not for then it was either made by them altogether or by some part of them But 1. Not by them altogether for then in some place or other this had been discovered the Angels would have told the world before this time that it was composed by them They would have discovered to the soâ—s of men by some means or other that they were beholding to them for these comfortable words 2. Neither can the Scripture be supposed to be made by one part of them for then either they mâ—st be made by the fallen Angels or the confirmed Angels But 1. Not by the fallen Angels the devils are more subtle then to destroy their own Kingdom to give weapons to overcome themselves Satan hath more policy then to reveal how men shall avoid his snares escape his traps overcome his temptations prevent his ambushments frustrate his watchings and disappoint all his purposes every line of the Bible tends to the râ—ine of his Kingdom every verse in it is his neck verse Would he have had himself known by no other name then a lyar a Serpent a Dragon a roaring and devouring Lyon a Deceiver an Accuser an unclean Spirit if he had gone to set himself out into the world it will follow therefore it was not them 2. Neither was it made by the confirmed Angels for they acknowledge themselves our fellow Servants Rev. 19.10 22.9 being therefore professedly our fellow servants they could not make Laws to restrain us of our desires nor enjoyn us from performing any thing that our own hearts lusted after neither would men acknowledge the Angels in this case to be their superiors 2. Beasts did not write it It is to be hoped that the Reader is so much a man as to understand Beasts or Fouls composed not that work their irrationality shews sufficiently their impossibility 3. Men did not do it There is but man to be thought on as the Author of this Book since Angels are known not to do it And yet apparent it is that men had no hand in it for then either it must be done by men altogether or by some men But 1. Not by men altogether where was that meeting and in what Country is that place that mankinde gathered themselves together to make Lâ—ws against themselves to bind their own hands to their own feet nay to crush their own heart yea which is more to doom themselves to the everlasting flames for doing that that above all things is most pleasing to themselves What time of the world was this meeting in What Histories mentions of it What Generation was then living and who called this Assembly together What makes this Age to tye themselves to those Laws made by their Fathers since they are dead and fallen asleep 2. Neither was it done by men apart for then those men that composed it must be either good or bad But 1. Good men would not do it for then they ought to have been speakers of the truth they have kept the world in falshood for they say that the Scripture is of God made by his finger spoken by his Spirit if made by themselves it s nothing so yea the best of men find in themselves disobedience to the Laws therein contained which costs them much sorrow many tears
of Church did the Apostle Paul write most of his Epistles to the Romans to the Corinthians to the Galathians and as in the text to the Thessalonians that is to the company of believers that lived in and about those Cities and Countries called to be Saints 1. Cor. 1.2 This National Church as the case now stands with us and for the better understanding of some things hereafter to be handled must be divided into the Romish Church and Reformed First The Romish Church by this we understand all those Christians that hold the new invented Doctrine of the Church of Rome that believe as that Church believes and in all points conform thereunto either in point of practice or in point of doctrine Secondly The reformed Church by this we understand those believers whether Nationall or Provinciall that have forsaken the Church of Rome so far as she hath forsaken the truth of the Gospel and cleave to the Ancient Doctrin taught in the Catholick Church whether by the Lord or by his Apostles or by Ministers sent from them whether taught at Jerusalem Antioch Athens or at Rome it selfe disowning the Doctrine of Purgatory praying for the dead worshiping of Saints or what ever as is contrary to true Doctrine such are the reformed Churches of France Helvetia Basil Bohemia Belgie Auspurge Wittemburge Saxony Scotland or England whose Doctrine in these and such other points opposing Rome as may be seen in their publick confessions Now know that all these together are but one and the same Church diversly considered for as the great Seâ— which is but one sends out her Branches and Rivers which receive names according to the Countries they pass through and become as it were distinst Seas as the British Sea the Germane Sea the Atlantick Sea Even so the Church sending her Doctrine through the Kingdome and Nations of the Earth receives a denomination from the place where she is received and from them whom she washes with water in the name of the Lord and so of old were the Churches of the Corinthians or Thessalonians and so now the Churches of France or England which yet made not severall Churches for as there is but one head one Lord one Faith one Baptisme one Bridegroom one God and one way to â—eaven so there can be but one Church but severall considerations of that one Church which we believe to be holy and Catholick and is the whole society and company of Believees Elected and appointed c. And now we have seen her whom the Lord loves This is the Spouse of Christ only and besides her we know no other this is she whom Men and Devils Hereticks and Infidels for the present labour to destroy and alwayes did desire to root out but all in vain Mathew 16.18 This is she whom Iohn saw as a Bride come down from Heaven adorned for her Husband Revelations 21.2 who is jealous over her and rejoyceth over her as a Bridegroome rejoyceth over his Bride Isa 62.5 He rejoyceth over her with singing Zepha 3.17 This is the body of Christ Ephesians 1.8 which from Christ as from the Head receiveth Life and Spirit by his Spirit she is governed in all things and of whom also she receiveth increase that she growes up Ephe. 4.16 This is she that for her justification by faith in Christ and her mystical union with him is in name and nature a Queen Christs Spouse for her Nobility the new Jerusalem the Brother Sister and Mother of our Lord the first born of God for her illumination perfection defence of Evangelical truth is called the light of the world a Golden Candlestick a Pillar of truth and for her Sanctification of life a peculiar People a vessel of Honour a Garden inclosed the Temple of the holy Ghost Sancta Dei Ecclesia est mater virgo Spousa This is she who from her fruitfulnesse in bringing forth many Children unto God is called a Mother and that is by keeping her Châ—stity pure from the embracements of the world and Sathan is known and esteemed a Virgin and from those engagements that she hath given to the Lord of constant fidelity to him she is honoured as the Lambs wife This is the Vineyard of the Lord which he hath planted in this world warred with his Blood fenced it about with holy Angels builded the winepress of his passion in the midst of her and is dayly gathering out the stones that do offend her This is she whose property it is to vanquish when she is hurt to understand when she is reproved to be in safety when she is forsaken to obtain victory when she is almost over-thrown to be strongest when she is weakest to grow highest when she is most crushed to be most glorious when she is most reproached to be honourably acquitted when she is scornfully condemned to be crowned when she is dishonoured to be rich when she is impoverished to be illustrous when she is despised then she is neâ—rest life when death is nearest to her He that is a member of this Church ought not to be calleâ— a Lutheran nor a Calvinist nor a Protestant no more then to be called a Petrir or a Paulis or a Nicean for following the doctrin of Paul or Peter or for adhearing to the positions of the Councels of Nice or Paphnutians for approving the opposition of Paphnutius in reference to the coelibat life motioned in that Councell since it is the doctrine of no private Person he believes in but of that that hath taught by the Spirit of God to the Saints in all ages therefore he is to be called a Catholick laying the ground of his Salvation on the foundation already and long agoe laid by the Prophets Apostles or Evangelists the opinion and invention of men being no part of his Religion or Articles of his Creed It is true the members of the Church of Rome subscribe themselves Catholicks but falsely many points of the Doctrin of that Church which they have made necessary to Salvation were not known by the Fathers and Teachers of the old Churches Unknown to the Apostles and to their Successors for severall ages when the fire of Purgatory first kindled We know and what Spirit or whose Breath first blew as it hath been demonstrated by Catholick Champions of this Nation and other reformed Churches Their own Histories discover that it hath neither the Spirit nor the word of God for its entry but the Bishop of Romes pollicy the peoples simplicity the Emperours inadvertency and Phochas's treachery for unto these causes may we reduce his Holinesses Supromacy and infallibility the foundation and Basis of all their other errors the Doctrin of Purgatory of Pardons of Auricular confession of Venial sin of Merit of Transubstantiation of Adoration of Saints Communicating under one kind of private Masse of the Pax of the Agnus Dei of Hostly or Ghostly processions we know to be but yesterday so that whosoever takes hold of this Doctrin deserves
earnest or desirous they are to have us to do it that adjure us The Institution of Magistrates being from the Lord though the constitution of them be of man calls loud for obedience and that danger that might attend the Gospell of the Lord if believes should not obey is possibly the ground of this high charge For indeed whatever Government be set over us though possibly disaffected by us ought in such things to be yielded unto if not for his sake who is in the Throne yet for his sake who set him in But by this time I conjecture I see some in this Generation affirming that by this some passages mentioned before I take from them all liberty and the death of Christ advantageth them nothing and therefore they condemn me as Antichristian Having heard so much of that and seen it used so often by those that did not understand it as a proper shield against the Magistrates commands I shall in a word discover the severall parts of Christian liberty that consists 1. In our being delivered from the curse of the Law Galat. 3.23 2. From the Law of sin and death Rom. 8.2 3. From all Jewish Rites and Ceremonies as such Acts 15.24 4. From all humane Ordinances and Traditions whatsoever when they are imposed upon the Consciences of men to be observed under the pain of damnation Col. 2.8 This is the whole of Christian liberty from these Christ hath made us free but as touching the Observation of Laws and Ordinances such as were before spoken of Christ's death hath tyed us to them so farr are the Thrones of Princes or Church Governours seats from being shaken by Christs bowing down his head at which time our liberty began that they are much strengthned by it as appeared by his own life before he dyed and by his Apostles Doctrine when he was ascended The same reach the Reformed Churches in the Articles above mentioned Quest. 5. Whether the segregated Churches now in England be true Churches For the resolving of this Question we must consider the members of these Churches 2. ways 1. Either as holding the same fundamentall Doctrine that is by Law professed in England under the Guardship of an Ecclesiastick person by him taught in all necessary and saving truths though differing from the Church of England in other smaller points these must and ought to be accounted of our body and are indeed real and true Churches However if they would take counsell it were to be wished that they would go no further in this separating way For though I am perswaded they are not the real Fathers of that Bastard brood of Hereticks that now lies at every door yet they have given and still do give too much occasion by their wanton dalliance to be suspected for the reputed Father of them all as could be proved most clearly from the exercises of those Churches at their meetings But I forbear 2. Or we shall consider them as holding the same fundamentall Doctrine with us as the authority of the Scriptures the necessity and utility of the Sacraments and the like and these gather themselves together and Ordain a Mechanick or Lay-person to be their Teacher in Ordinary We shall take no notice of his Learning whether he have any or no or if you will suppose him to have all learning acquainted in all the Mysteries of Art wanting nothing to compleat a Scholar yet a Trades-man Mechanick or secular person either not Ordained or Ordained by the people and by vertue of that Ordination whether assumed by himself or imposed by the people dispenseth the word and Sacraments exerciseth the power of the Keys and as a Minister sent them of God to perswade them in an Authoritative way to be reconciled to God And these we must also consider 2. ways 1. In their private or civill capacity as they are Christians liveing about or among us and so both their Teacher and themselves are Members of the same Church with us viz. the Catholick Or 2. In their publick formal or supposed Ecclesiastick capacity as they have formed themselves having appointed Mechanicks for their Teachers whether certain or not whether Male or Female exercising worship among themselves by such or receiving Sacraments at the hands of such Let me now lay down and open one distinction which well considered will answer all objections that in the handling of the Question may arise in the Readers judgement that is this We must note there is a vast difference between a Church constituting and a Church constituted This holds not only in Churches but in other things when a government is going to be erected some things extraordinary may be done through necessity which necessity being removed by the thing competed those extraordinary acts cease being as at the creation in constituting the World God made trees herbs plants fishes beasts yea man in an extraordinary way being necessitated to do upon the account of his naturâ— that admitting no creature to be from eternity but having once made these he ceased that extraordinary act of creating and appointed the conservation of the species of the creatures to be in the successive generation of the Individuals Man is not now made out of the ground nor the woman made at an instant out of man God hath put an end to creation and constituted now generation for the means of keeping man upon the Earth So in his constituting of the Sacrament of circumcision to be a standing Ordinance to the Church of the Jews we know by Gen. 17.24 25. that Abraham was Ninety nine years old and his Son Ishmael 13 and the servants of his house some elder some younger but being in their flesh constituted it was from them to all posterity to be given at Eight days old Ishmael was thirteen years but his sons must be circumcised sooner because when the Ordinance was constituted he was not to look to that age wherein God did institute that Ordinance So in setling the Priesthood upon Aaron Levit. 8. Moses was the man that sanctified him and sprinkled the blood on the Altar seven times and other Levitical Rites which in after-ages was not lawfull save by the Priests because God having instituted Aaron he had appointed a natural Succession and by that Succession was he to be found out whom the Lord would make to offer upon his Altar So in setling the Crown of Iudah upon David he was anointed by the Prophet when he followed the Flocks but having constituted him and by that extraordinary act deputed the Son of Iesse to be the Captain of his People he will now have us to look no more after that but among David's Sons and after Solomon the First-born the ordinary way that God hath now appointed for bringing forth one to rule that People So Christ in constituting a Church for himself upon earth took from Boats and from the receipt of Custom men and immediately ordained them to preach Repentance to the People now they being
says my Author I will leave them yet since the New year is so near and having now a fit opportunity I am loth to leave my Reader without a New-years-gift a small pack of Religions that may if well Husbanded carry him through the whole Year without want I intend to discover the naked truth and therefore I will present the first with a sound-limbed Adamitâ— he wil save the buying of clothes that 's something and assure thee that thou hast no sin he 'll shew thee nay perhaps conduct thee to Paradise before the year go round If thou like not him Here is a Familist he will have thee to obey all Magistrates though never so tyrannical be they Jews Gentiles or Turks a good Religion for some of this age when thou art served of him sufficiently lend him thy neighbour That there is no Heaven nor Hell but upon Earth is a note that thou shalt hear constantly from him fall but out with thy wife and accuse her for a whore he will give thee a Bill of divorce and give thee a new one If there be any that will not believe this Doctrine they shall never be forgiven in this world nor in the world to come I am perswaded if this be true thy wife will finde it a hard matter to come to the Kingdom of Heaven Put up this Religion close and use it not often left the good woman hate thee But Here is a grave Socinian he will bind thee to nothing that is commanded in the old Testament That eternal death is nothing but a continual lying in the grave is his judgement Upon this ground thou mayst live merrily all the year long Or if you please you may entertain This pretty Traskit as long as he knows thee thou shalt know it is not thy duty to keep the Christian Sabbath I cannot affirm it but possibly he will circumcise thee shortly his nail appear as if he were good at such an act If neither of these please you Here is an Antinomian he thrusts both Tables of the Law from himself and will affirm that they are of no use at all to thee by which meanes thou needst neither fear God nor regard man It is a sin for thee if thou wilt credit him to beg from God a forgiveness of thy sin because he knows thou hast none good works will neither further thee to Heaven nor bad works keep thee from it So that thou mayest live as if there were no King in Israel but thy self But what say you to this Millenary or fifth Monarchy man he 'd have thee expect that Christ will corâ—e Reign a thousand years upon the Earth and for that purpose all the wicked must be slain and know that if a wicked man live by thee it he be rich thou mayst make him a begger for the wicked you must note have no right to the creature He wil take very great offence if he hear thee or thy Family sing any one of Davids Psalmes All the time of Christs Reigning shall be spent in Eating Drinking and other Fleshly delights so that though thou be poor now thou mayst live in hope sutable to the appetite of Cernithus who first broached it An. C. 7â— For Tares in all Ages grew up with the Wheat who was a Person given to Gormandizing and lustfull Sports the same Doctrine taught Ebion and withal that Iesus was not born of a Virgin and that Christ as it were another Person came into Iesus after his Baptism hence by these two the Gospel of Saint Matthew was only Canonical and the Epistles of Paul rejected and by consequence thou may now refuse them In this box lies a painted Anabaptist you may see some part of him all you must not for he is a monstrous Creature you have heard of a Man that had another growning out of his side it may be this is the Anabaptist he is not a single Person I have read of a Countesse of Cracovia that was delivered of 36. Children at once An. C. 1270. of another of Holland that was delivered of 365. at a Birth An. 1276. Neither of these are to be compared to this Anabaptist for fruitfulnesse in his Belly is contained all the Spawn Seed Roots of all the Heresies that ever molested or troubled the Church no opinion that is destructive no principle that is abominable no doctrine that is infective no Seed that is hellish but he hath a Wombe to contain it all coloured over with a painted Skin which if once uncovered would amaze my Reader that he should not know what Religion to choose of all those that I have presented before him But know that our Modern Anabaptist denies this he is ashamed to own the old German Anabaptist the very Father that begot him like a Begger he will deny his Father to get a peace of Bread and when he hath got it on him trust me nor if these we have in England would not appear to be the very sones of their German Father if they had but that which they wish for long for and gape after Religion Humility Fasting and Praying was his practice untill he got the Prey are not their Cloaths of the same colour now We must note that he is not so much painted over or Cloathed but we can see something of his wickednesse I shall uncover but a little of him and you shall see 21. severall mouths gaping out of one of his sides haveing Tongues of Error and Blasphemy and though privately like true Envy they hate and speak against each other yet they all agree to spit venome and poyson against the members of the Catholick Church and cast and shake their filthy drivel upon the Officers of the same To give each of these blabber-lips their peculiar name might infect my Paper I shall name but a few this Map that he holds in his hand is a Map of Germany and Munster once his Fathers Metropolis and at his banishing out of Germany A. 1535. brought it over into England which by his posterity is wrapped that none should get a sight of it but so far as we are willing let us see the Monsters that grow and live about this Creature This is called a Melchiorist the first thing that he Teacheth or as soon as it learned to Speak it Teacheth and learned to Curse and execrate the Body and Flesh of the Virgin Mary and that Christ came onely through her Body as the Sun comes through glass without receiving any thing from it This is caled Puer he cals upon the Christian to ride on sticks and hobby horses and other Childish brutish uncivill actions affirming withall that unless you learn like little Children you shall not inherit the Kingdom of God so that what is to play or act the beast with others is to act the part of a Saint with him for save in this literall sence that text is onely true Mat. 10. 3. This is called Hulit Christ with him is not God
whose riches were from pillâ—ging of the goods burning the houses and murthering the persons of those that were not of an Anabaptistical spirit This Kings Title was The King of Iustice the King of the new Ierusalem he erected a Throne of great cost and coyned Money with this Motto Verbum carâ— factum quod habitat in nobis By this Kings Regall Authority Divorces were frequently made as men grew weary of their Wives all books burned but the Bible all Churches rifled demolished and as from God performed blood sighs tears was only to be seen and heard in this Kings Reign At a feast he gave the Sacrament of the Lords Supper to the Number of 4000. but accusing one of Treason you must note he was a King between them cut off his head himself and with bloody hands consecrated the Elements administring the bread one of his Queens following him delivered the cup. I long to make an end of this Monarch he came in a few days to be tyed to a stake by two Executioners with two hot pincers was his flesh torn from his bones in Munster where his most Sacrilegious Majesty had acted and enacted unheâ—rd of Villany This Sacrilegious King was not without Rebellious Subjects which the German Princes by burning drowning killing not for their consciences but for their â—reasoâ—â—â—tteâ— and hellâ—sh acts put an end to them At which time 〈…〉 of them into England for shelter A. 1535. 〈…〉 were burned and oâ—hers made to recant yet some 〈…〉 â—slily carrying them-themselves did live and became the 〈◊〉 Father of the Brownist Mr. Robert Brown of Northamptonshire venting their Doctrine in a Saw-pit first near Islington obtained Proselytes three years afterward he Recanted his errour and took Orders becoming a faithfull Teacher of the Doctrine of the Church of England though his Disciples remained as thorns in her sides they did somwhat refine the Doctrine of the German Anabaptists and continuing a separation did bring forth that Creature whom we call an Anabapist who must own the Quaker for his first born and all those by-opinions and fancies taught by the whole Rabble of Phanaticks must be acknowledge to grow out of his Roots and are sprigs of the Tame branch all of them being quickned with the same Sap or Spirit of their German Father who by a pretended humility and sâ—ow of Godlinesse got into the affections of the Vulgar which ceased not untill they had put them in the throne which deservedly brought them to the stake I have heard of a Welch-man that being condemned to be hanged by the neck called aloud O good my Lord hang her not by the neck her Father was hanged by the neck and her dyed Let our English Anabaptist remember that Her Father was burned at a stake and hanged by the neck for Treason Her Prince Prophet Her King and all Except I say this King they had never a Nursing Father So far hath it been from all Nations coming in unto it that if these be true Churches they have never had a village to boast of If these be true Churches there are more Churches then one and so the unity of the Church must be denied and consequently there must be more Christs then one Christ is the head of the Church Ep. 1.22 and the Church is his body Why because all the members move according to that life that is communicated unto them from the head Now this rabble hath not one Spirit nor one life neither do they preach all one kind of faith therefore there must be diversity of heads to give life to these several bodies consequently if they be Churches there must be divers Christs to quicken those severall Churches which destroy the unity of the Godhead in Trinity the consent Harmony and agreement of Prophets and Apostles and the unity of the Catholick Church on earth and before that be done let us condemn those segregated meetings for those that separate themselves sensual having not the spirit Iud. 19. Whence the Catholick faith came we know how old it is we know it hath Seniority over and above all other Doctrine as truth hath over error iâ— is of the same standing with the Creation And though heresie hath and must closely follow it yet it was before them the Wheat is first sowed and then the Tares Such is Sathans hast that he begun to lye at the beginning yet from the beginning lyes were not but truth Not to speak of those Heresies that were in the Church before the Time of our Saviour in his time there were those that denied the Resurrection and the being of Angels and Spirits Matth. 22.23 Acts 23.8 Most of those grand Heresies that troubled the Church by false Doctrine the time they came in the Authors that broached them are known by name and the occasion of their so doing is also known not so the Catholick faith We must know that all new lights that now shine are but the stinking snuffs of those old Heresies that were extinguished by the powerful breath of the Catholick Doctrine blown in again by the envious breath of him that fights against the Church and her seed and may be reduced to the same causes that before they of old were kindled by and may be reduced to these heads 1 Envy and discontentednesse when men could not get into those places that either their merit did not deserve or their ambition thought they were worthy of then to revenge themselves like Corah Dathan and Abiram Numb 16.1 they rose up against the Governours of the Church and rebelled against Catholick truth It was this that made Arius rise and swel like a great Sea to overthrow the faith of Christ. An. 310. for not being chosen Bishop of Alexandria of which he was a Deacon when Achillas the Bishop thereof dyed and Alexander a man he thought not so deserving as himself chosen in the place presently he set himself to oppose Episcopal dignity and such Doctrine as plagued the Church for almost three hundred years together purely because he could not be a Bishop whose Doctrine though condemned by 318 Bishops A. 325. gathered together at Nice at the command of the good Emperour Constantin the great is revived again in our Socinians Anabaptists c. for want of discipline in our Church And truly that hideous damp that came upon the Church of England in these last years had it's rise from the same ground viz. from the mouths of those men that were extended in a large measure for the receiving of a Mitre which not coming they vented their ill-favoured breath in the very faces of them that through desert wore it envying the glory that others had because they themselves had but Ordinary respect This made M. M. a principall Pres. break out into extravagancy he Petitioning the King for a Deanry and afterward for a Bishoprick getting neither strove as the King told to undo and overthrow all So D. T. an earnest Suitor for the Deanry of Salisbury or
truth to hear the word of God preached and to obey those that have the rule over them is a Catholicks practice even in their reproofs Suspentious Excommunications c. they know their preaching is the power of God unto Salvation I Rom 16. and the â—other is necessary for the saving of the Spirit in the day of the Lord Jesus I Corinthians 5.5 There are some among us that imagine themselves distinct Châ—rches from us in this particular viz for the separating themselves from the ministery as now constituted upbraiding their Minister perhaps his receiving his dues which he is no more to lose upon that account then a man is to lose the milk or the wooll of his beast at night upon the account that it wandered at Noon Untill they be cast out of the Church by Church censures and by those to whom that power is design'd their separation hiâ—der no more their union with us in the body of the Church then a Boyl scab or a sore hinders the continuity of the parts of a man or no more then a Malignant Fever takes away the being of a person so that in some sence we look upon them as Members of our Church but itchy ones scabby ones as members in our Israel but as troublesome ones untill they be cast out and then for me they shâ—ll be looked upon as Publicans and Heathens and so by all the members of the Catholick Church for being cast out of her who is the only Church they must so be and so long as they are in her they are of her their own separation availing us no more then a mans willing confinement of himselfe to his house makes him a Prisoner in Law when he is commanded forth to action 4. It consists in that Communion that they have each member and each part with another they have the benefit of each others prayers they are all walking in one way by one Rule working all one work expecting all one reward acted by the same spirit carried forth upon the same Motive and armed with the same weapons fighting against the same Enemies building each other in their most holy Faith Iude 20. 5. It consists in that union and communion that they have with Christ he is their head and whereever they are as members of him they have life sence and strength from him in him they all live move and have their being The Church hath also communion with Christ and that both in his Person and in his Offices and Sufferings 1. In his person every part of her is a Member of his body they are bone of his bone and flesh of his flesh Ep. 5.30 and he that is joyned to the Lord is but one As the Holy Ghost did unite in the Blessed Virgins Womb the Divine and humane nature of Christ and made them one person by reason of his formation of the body whereby Câ—ist is of our flesh and of our bones so the spirit unites us to the person of Christ by the gift of faith that we are of his flesh and of his bones and members of his body For suppose a man to be so many Cubits high that his head should reach the stars and his hands stretch to either side of heaven and one foot stood upon the Sea and another upon the Land yet these members being knit together by natural Arteries informed by the same specifick soul they might truly be said to have comunion each with other even so though Christ be in Heaven and part of the Church with him and we on earth and so should seem to be a great distance from each other yet the distance is not so great as to make a distinction of the parts or separation of the head from the body by that fore-mentioned supposition we may be said to be united to him and therefore are hereby to have union each with another 2. In his Offices What Offices Christ executes as Redeemer of the World in order to the great end of bringing his Church together the same Offices doth he make his people to receive through the unction of his spirit untill and at their coming home he hath made them Kings Revel 1.6 makes them reign over all lusts and have dominion over all the powers of Hell and Earth and hath both Thrones and Crowns for them in Heaven and he hath made them Priests Revâ— 1.6 in as much as they are dayly offering up the Sacrifice of burnt Offerings whole burnt Offerings of Praise prayer and thanksgiving he hath made them Prophets Io. 15.15 in as much as they know the Will of God and the mind of God is made known to them for what ever he had received of the Father he made known unto her 3. In his sufferings She must drink of that Cup that he drunk of and the Church must be baptized with the Baptism he was baptized withall Matth. 20.23 He drank of the Brook by the way and they must taste after him it 's their priviledge that are his Members to suffer for him Phil. 1.29 He drank of the Cup of affliction in the Garden and all his followers must pledge him Christ ought to suffer Luke 24.26 nay did it not become him to suffer Heb. 2.10 And it is decreed that all must suffer before they enter into glory for this suffering with Christ is a dying with him which must precede rising with him which must go before being glorified with him in all these do the Members of Christ which is the Church hold Communion and have Union with him Quest. 9. Why is the true Church called holy We believe the Catholick Church to be holy yet not that we hold all to be holy that are in it In a great mans House there be Vessels of honour and of dishonour some in the Church have a form of holinesse but denie the power of it there are Tares in the field as wel as Wheat there are bad as well as good fishes took with the Net of the Gospel Mat. 13.28 Would all the people were holy yet we believe that the Church is holy 1. For holinesse she aims at for this she prays fasts reads receives the Sacraments all the acts that she and her children do is upon the accoâ—nt of holinesse the Scripture cals upon her to be holy as God is holy and she calls upon God to sanctifie her thorowly by the washing of water and the Word to be presented as holy before him Eph. 5.26 2. It 's a holy Rule she walks by It is a holy pure and undefiled Law as silver purified seven times it hath no Impurity in it Psal. 19.8 3. It is a holy profession she maintains she hath places to worship in she hath holy Ordinances to live by she hath a holy calling for she is called to be holy all other Congregations live by sence but she by faith 4. It is a holy Lord whom she serves she serves the Lord Christ she worships through him that God that is so holy
that he beholds no iniquity with approbation that holy thing that is called and known to be the son of God she only owns and worships Luk. 1.35 5. In regard of her promise and engagement to be holy though the whole World lye in wickednesse yet she promises to be holy and unblameable before him in love 6. God and Christ account her holy though there be failings and Hypocrits in the Church yet God is pleased to give the denomination from the more worthy part 2. Pet. 2.5 9. and all the members of the invisible Church are reâ—lly holy and because we cannot know them the Church is accounted holy wherein they are so that even the wicked have this benefit of the godly Quest. 10. Why is the true and holy Church called Catholick The Catholick Church in plainer English is no other then the Universall Church and rightlyâ— so called being universal 1. In regard of place she is not tyed to a corner nor limited within certain bounds Earth it self a is not sufficient for her she is both in Heaven and earth 2. In Regard of persons for no age no condition is exempted from her jurisdiction high and low rich ond poor great and small from him that sits in the Throne to her that grindeth at the Mill is the doctrine of the Catholick Church open 3. In Regard of time there was no time since the Creation that wanted this Church that Doctrine of it begun at the Creation and fall of man and hath not failed hath not been altered since but explained and confirmed since the Creation of all things this Church was and untill the restitution of all things this Church shall be and Eternity it self shal never impair nor diminish this Churches dignity 4. In Regard of parts all the particular Churches or Congregations in the World that ever were and all that for the present are all that for the future shal be are parts of her by unity of Doctrine consent in Sacraments through faith are compacted together for the compleating of that Catholick body named the Catholick Church Let me dye if I would not be ashamed to be but supposed to be a Member of any Church on Earth but this or to own that Religion that is not at least sixteen hundred year standing The Church of Rome as she is now constituted is not Catholick wee know when the fire of Purgatory was first kindled it was but yesterday i'ts not Catholick the Rise and Originall of many of their doctrinal points known and those upstart Opinions now in England those Phanatick Principles and Heretical Tenets taught by Ioan the Spinster Dick the Weaver and Robin the Taylour are not Catholick The Well of Knowledge is deep and they have nothing to draw how can they get living waters they are ever learning and never able to come to the knowledge of the truth But let them alone they be blind leaders of the blind and if the blind lead the blind both shall fall into the ditch Matth. 15.14 Quest. 11. Whether the Elect only be the true Members of the Church Before this question be directly answered it is expedient to premise these three distinctions 1. of the Church 2. of the persons 3. of judgement 1. Of the Church here we must call to mind that division above made of the Church visible and invisible That wicked men Hypocrites c. are members of the visible Church in common with the Elect is not to be denied The invisible Church is here meant a distinction the Church of Rome cannot well digest called the Church of the first born Heb 12.23 2. Of Persons there are some that are in the Church by outward Profession and because they hear the word own Christ receive the Sacraments may and must pass for Members Others are in it by inward resignation in giving up their hearts to God called a reasonable service Rom. 12.1 3. Of Judgement there is a judgement of Gods decree by which he knows who are his and there is a judgement of humane charity By the former we know none so as to point him out and he that holds one or more of fundamental truths untill he be cast out must be judged a Member of the Church Yet those only that are by the decree elected and called are only members of the Church For 1. The Elect draw only life and nourishment from Christ they commonly act faith the other are barren branches and though upon yet not properly of his body It is the heart alone of the Elected and Called that will open and entertain Christ Ioh. 15. 2. It is they alone that are established and builded upon him he is the Rock they stand by while the other chooseth a sandy foundation sticks possibly at his profession imagining that will save him their house shall stand when the others are falling and they under them Christ shall laugh at the one and mock when their fear cometh but rejoyce over the other with singing to behold them cloathed upon 3. The Elect only are to their power obedient to him they are his sheep only that hear his voice and by this it appears that they follow him they will go with him from a feast to the garden from that to the Crosse from that to the Grave They will contend earnestly for the Faith once given them were it unto blood the other will forsake him and love their lives better then to die 4. They only truly and cordially honour him O how pretious is Christ to such as believe they that name his name in this society depart from all iniquity others draw but nigh him with their lips they draw out their souls to him for his goodness sake their sheaves to the hungry for his mercies sake they bow the knee and their tongues confess him the other bows and with their lips mocks him the oâ—e puts his soul in his hand to rule it the other puts a reed in his hand to bear it he says Lift thou up the light of thy countenance upon me and the other covers him with a vail strikes him saying Prophesie who smites thee 5. They are the only persons that are called justified and glorified by him one that is truly a Member of Christs body must not be supposed to be eternally separated from his glory it s the dead branches only that are cut down and burned such as draw sap and bring forth fruit these shall not be fuel for that everlasting fire the Hypocrites may Prophesie in his name and cast out devils and the devils know them yet Christ shall acknowledge he nere knew them the devils may come out of the possessed and depart at their call and they shall go with the devils and depart at his command I would not have it here thought that the perfection of the Saints is intended or that before the Elect are effectually called this is demonstrated or that it is sufficient for a Christian to say he is of this invisible
to you young men because you are strong and the Word of God abideth in you 1 Ioh. 2 14. 4. It was the end of the Scriptures miraculous preservation what pains did the Heathens take to have the Bible out of the world what wonders did God work to preserve it it was that men might know them and keep them that they might live by them SECTION IV. THe next thing in Order before us is to demonstrate the truth of the Doctrine by reason and strength of Argument that having both reason and Scripture for it we may without delay addresse our selves to obedience It is necessary for all persons to know the Scriptures For 1. All persons are bound to know God and worship or serve God There is a knowledge must be had which all the Creation cannot give the Creatures in heaven and in the Earth may show that there is a God but how to know God they are silent one of them could say Deum colit qui novit but understood he what he said The wisest of men did worship an unknown God Act. 17.23 The Scriptures only teach us and do only show us what God is that he is a spirit Ioh. 4.24 Infinite Eternal Immutable Creator Preserver of all things mercifull gracious long-suffering a God that heareth prayer a hater of all sin one in nature three in persons This no book in the World holds out but this and he that knew most of the nature and best knew in the secrets of art had read far and much in the large volume of the Creatures yet could not know that which is Eternal life to know him to be the only true God and Iesus Christ he had sent Which the Scripture doth truly fully and clearly Having known God by the Scriptures we by that know how to worship Deum colit qui novit God will be worshipped in spirit and in truth Joh. 4.23 By no book can this Question be answered Wherewith shal I come before the Lord that is to be accepted Miâ—â— 6.6 but by the Scriptures The whole society of men and Angells cannot answer this one Question How shal I do to be saved but by the Scriptures Act. 16.30 The effectual walking after holinesse was never to be seen and read in the starry heaven but in the Heaven of the Scriptures Many excellent things and indeed holy truths may appear and do occurre in the reading of Heathens Seol verbum caro factum est habitavit in nobis ibi non legi but not a syllable of the great mystery of godlynesse Christ manifested in the flesh 2. All persons have need of cleansing against their approaches to God Man is naturally filthy being wholly defiled by sin he is cast out â—n his blood to the loathing of his person Ez. 16.5 Could he apprehend his own filthiness he would be more loathsome in his own eyes then the most infectious Creature could possibly appear All persons may say with the Leaper Unclean Unclean Levit. 13.45 Old and and young rich and poor Male and Female want cleansing therefore had need learn the Word of God which is clean it self Psal. 19.9 and cleaneth others Psal. 119.9 It is of a purifying nature and therefore compared to rain that washeth away filth Deut. 32.2 to Rivers of Waters which denotes the purifying nature of this Word of truth since all persons are impure they are to entertain this Word of Christ which will make them beautifull God is said to wash the soul with water Eze. 16.9 to heal them that are sick Psal. 107.20 and clean them that are filthy by his Word Psalm 119.9 3. All persons may be drawn to believe some great errors against and some to damnable opinions of God Paul assures the Elders of Ephesus Acts 20.29 that after his departure grievous Wolves should enter among them commends them to God and to the Word of his grace which was able to build them up v. 32. whereby they might stand against the blasts of contrary doctrine The worshipping of Angels was going to be intruded upon those Colossians Chap. 2. v. 19. the Word of Christ is recommended to them that by the force and light of that such doctrine might be excluded from Congregations Through ignorance of the Scripture by mens persons by enticing words we may be drawn to believe the doctrine of Devils We must therefore if we would steer our course right for the Haven of happinesse sail by the light given us in the body of the Scriptures Things that have but a show of Scripture meeâ—ing with ignorance doth oâ—â—en passe as having divine Authority while â—hose that know the Scripture know that it is Sathan transformed into an Angel of light Not a fixed but a wandring star Iud. 13. and therefore not to be walked after lest as he that follows that Meteor ignis fatuus we fall in a ditch and perish in the mid way of our errour and backsliding The ignorance of many in Scripture and the mistakes of many touching some places in it are apparent causes or the Apostacy of many from it in these days of liberty c. 4. No person can perform that duty required commanded and enjoyned them of God Without the knowledge of and acquaintance with the Scriptures the Magistrate will be to seek the Minister will be at a losse and the people like sheep without a Shepherd The Magistrate is to punish sin which cannot be known but by the Scriptures Rom. 7.7 The Minister is to preach the Word and how shall he preach it but by the spirit and how shall he have the spirit except he ask it and how shall he ask except the Scripture direct him How can the people know to give obedience to the one and double honour to the other without acquaintance of this Word of Christ It is that alone that discovers the duties of all relations and by all therefore to be consulted with lest being found faulty in the least Commandement we become breakers of all Iames 2.10 and be called for so doing Least in the Kingdome of Heaven Therefore all Scripture is given by inspiration of God and is profitable for Doctrine for reproofe for correction for instruction in Righteousnesse that the man of God may be perfect throughly furnished â—â—to all good Works 2 Tim. 3.16 17. 5. All Persons will be judged acquitted or condemned by the Scriptures at the dreadful appearance of God we mean by this All those to whom the Scriptures are given according to conformity of mens lives with this Word shall God passe that sentence of Come ye Blessed or Go ye cursed If thou cast thy bread upon the waters give a portion to seven and also to eight Eccl. 11.22 if thou hast dealt thy bread to the hungry Isai. 58.6 or hast neglected and saw thy Brother have need and shut up thy bowels against him 1 Iohn 3.17 and hast stopped thy ears at the cry of thy poor brother Prov. ult 13. thou shalt have thy self condemned and
separate for ever from Gods presence for this very thing or for it received into glory Matth. 25. It behoves all therefore that would stand in judgement to be acquainted with the Scriptures that what sins their souls are inclined to may be known and what iniquity their hands have acted may be found out that they may be repented for and God may cast them behind his back And also to know what duties he laies upon them that performing of them at that day of tryall they may be received into his Kingdome for this Book will be opened this Râ—le presented and our lives by it measured and accordingly both soul and body shall eternally be sentenced 6. All persons without this may lie under most sad and grievous afflictions without any dram of comfort from God An ignorant soul whose root God hath touched as it were to pluck up and whose heart God hath griped as it were to condemn and whom he hath stripped of all comforts as it were to slay must either bee stupid under that calamity or desperate in such a case while he that is acquainted with the Scriptures will find out some Reason of his trouble and ease of his distemper Unless thy Law had been my delight I had perished in mine afflictions saith David Psal. 119.92 Every promise that is in Scripture a Saint will apply for his own particular as if God had sent it down from Heaven immediately for him assuring him of deliverance in good time Nubecula â—st cito transibit the Momentary afflictions of this life work for him a more Eternal and exceeding weight of glory 2 Cor. 4.17 from the Wells of salvation even from the promises of â—od can they draw refreshment for themselves and their Companions the ignorant in the mean time being like Hagar wandring in the Wildernesse of Beersheba dying for thirst yet a Well of refreshing comforting strengthning nay living water near them Gen. 21.19 7. All the Books of the holy Scriptures were written for the very end and purpose of God These are wriâ—ten that ye may believe that Iesus is the Christ the Son of God and that believing you might have life through his Name Joh. 20.31 For whatsoever things were written aforetime were written for our leaâ—ning that we through patience and comfort of the Scriptures might have hope Rom. 15.4 Here is an end both of the Old and New Testament that men might have comfort in this vale of misery and hope of future glory and how shall either hope or comfort be drawn from the Word if we know it not Never can men be rich in hope that have not the Scriptures dwelling richly in them Let Gods Word have its end by us and since it was written for our learning Let us learn it yeat get it by heart â—nd both grace and glory shall fill our hearts 8. The want of the onowledge of the Sacred Scriptures is a great daâ—â—ing sin before God How shall men escape â—f they neglect so great salvation He. 2.3 Here is in Scripture life and deâ—th heaven and hell is set before men blessednesse or misery a Crown of gold or a globe of fire an enlarged Kingdome or a narrow pit an Eternall Throne or everlasting burnings are proffered to men if it be received Heaven and Comunion with God shall be thy porâ—ion if neglected hell and communion with the Devill and his Angels in torment shall be thy reward which places Moses and the Prophets would deliver thee from Luke 16.29 SECTION V. WE are now according to our proposed Method to discover what hinders the Word of Christ from dwelling richly yea from dwelling at all in the hearts of men the grounds of it cannot exactly be numbered by any but him that made and knows the heart Yet there are 6 things apparently hinder it in these miserable days of ours as 1 Curiosity We have Athenians that give their mind to hearken after some new and curious thing in Religion that studie more the knowledge of such things as God hath locked up in the secret Cabinet of his own bosome or in the secret place of the Stairs of dark and hidden prophesies rather then plain and revealed truth because plain and revealed picking out of the Scripture some dark passages and with them storing their brain conceit themselves to be rich by empty and vain questions such oftentimes as bring the very entity of God in an Atheisticall way into a Question and dispute and in the mean time go empty away of those truths that conduce to peace and holinesse without which no man shall see the Lord. Heb. 12.14 2. Coveteousnesse Mat. 13.22 The Word of God cannot grow nor bring forth fruit where the thorns and cares of the World are nourished that fils the heart of man so much that there is no Room for the knowledge of Sacred Scripture He that had great possessions when he was to part with all for Eternall life went away sorrowful Mat. 19.22 and we never read he returned Give him Earth enough any man shall have heaven Let him be rich in this Worlds goods he misses not the knowledge of the riches of Gods grace shining through Jesus Christ in the Word He knoweth Earth so much and is acquainted with it so wel and troubleth himselfe so much about it he forgets that one thing necessary and becomes unfruitfull in good works 3. Sluggishnesse Idlenesse is usually esteemed the mother of all Vice Ignorance ows both it's birth and education to her Knowledge and acquaintance of the holy Scriptures is not obtained but by industry and pains sluggishnesse wil have a man to loyter therefore he cannot be rich in that Were it possible to see the soul of the Sluggard as Solomon saw his Vineyard Prov. 24.31 we should see it without either Order or Fence and overgrown with all kind of noysome and filthy Weeds Ignorance like a Wolf feeds her self in the sluggards bosome and at last will eat up his own heart The spirituall Manna falls but he is loth to gather the Sun of the Gospell shines but neither the windows nor doors of his soul are open Christ knocks and puts in his finger at the hole of the lock Saying Open to me my Sister my Love my Dove my undifiled Cant. 5.2 But what says the Sluggard I have put off my Coat how shall I put it on I â—ave washed my feet how shall I defile them v. 3. All the fair Words and comfortable expressions glorious things precious promises holy truths that are in the book of God are of no account with the Sluggard but for all the light for all the knocking he cals Yet a slumber yâ—t a little folding of the hands He will not take pains to be saved from hel nor labour here a little to obtain Eternall rest above He gives not himself to reading nor hearing but at 's conveniency nor to meditating nor to discoursing concerning the Scripture and therefore it is not like to dwell in him The truth
spiritual conflicts which in their own nature are so unpleasing and so bitter that were it only their own Laws we should see them live more merrily in the world And what makes after Ages imbrace those Scriptures though good men should make them since they are contrary to flesh and blood and might therefore be rejected In a word a good man could not have said O earth earth earth hear the word of the Lord Jer. 22 29. if it had been his own Invention 2. Bad men did not do it the lyar the drunkard the thief the swearer would never have made Laws against lying Drunkenness stealing swearing nor have counselled men to have shunned their company nor damned themselves eternally for their so doing Since therefore neither in heaven nor in earth can there be found â—ut a Creature to be but probably supposed the Author of the Scriptures it remains therefore that the Creator must who is God blessed for ever 2. From the testimony of the Scripture it self it is apparent that God is the Author of it He that gave the Law was the same that brought Israel out of Egypt viz. the Lord God â—xod 20.2 He that commanded Iohn to write to the Churches of Asia was the first and the last Rev. 17. Thus saith the Lord Hear the word of the Lord is a usual phrase in Scripture which coâ—ld not have been said by Men or Angels had it been their own It was he that gave Moses the Law the Statutes and the Judgements for all Israel Mal. 4.4 It was God that spake by the mouth of his Holy Prophets which have been since the world began Luke 1.70 All the words that are written in that Book are his words Ier. â—0 2 What Isaiah uttered it was the Lord that spake it Isa. 1.2 what Ieremiah spake the Lord commanded Ier. 1.7 Nay what ever the holy men of God spake it was as they were moved by the Holy Ghost 2 Pet. 1.21 3. From the excellency of the matter contained in the Scripture it appears to be of God where it promiseth it goes above the power reason or invention of man as Those that do well shall shine as the stars and as the firmament nay as the Sun for ever and ever Dan. 12.3 and Matth. 13.43 The Incarnation of God a Virgin bearing a Son the resurrection of the dead all without the reach of man making Laws for the hearts of men of Kings and Princes poor and rich high and low shews that it is not of man threatening eternal death and promising eternal life both which are without the power of men and that to soul and body both which by man nor the powers of man cannot be reached unto It perswades to nothing but what is in it self good were it not commanded and disswades from nothing but what is in it self hurtfull were it not forbidden and that oftentimes without giving any reason but the will and authority of the Law-giver why must not men swear steal c. The Lord hath forbidden it The Proem to the Law is I am the Lord thy God Exod. 20.2 I am the Lord is often given as the only reason of the Law Lev. 18. 4. From the effects thereby wrought the Scripture hath wrought that upon the hearts souls and consciences of men that the writings of men and Angels could never have accomplished it fills sometimes the very souls of men so full of terrour and other times so full of comfort that were not God the Author thereof could not be effected he that is in love with sin and dark through sin it makes him to hate sin and to be in love with righteousness it hath brought the hearts and spirits of men to so much certainty that all the tortures torments and pains that men or devils could invent was not once able to make them doubt of it 5. From the scope and final end of the Scriptures it declares that God is the Author of them if any creature had been the composer of them he would in one verse or other have sought something to himself but the scope of the Scripture is purely for the glory of God the honour of God the praise of God to make men admire God to have them praise God to have them pray to God and to depend upon God and in their ways to acknowledge God It debaseth every creature in comparison of God and puts all things under the feet of God by which it is demonstrable it is from God 6. From the constant consent and declaration of the holy Catholick Church that in all Ages under and after Moses before and afteâ— the Judges before and under the Kings before and after the Captivity before Christ and in his time before the coming of the Holy Ghost and afâ—er the Apostles untill this very time hath in all Ages been consented to and looked upon as the word of God the very word of God the only word of God the holy word of God and besides this the Church hath owned no other The same Teacheth the Reformed Churches of Helvetia Article 1. of Bohem. Art 1. of Fraâ—ce Art 2. of Belg. Art 3. of Wirt Art 31. of Scot. Art 17. Quest. 2. Whether the Scripture ought to be mens only Rule There are many that pretend to new Revelations new lights walking according to and going a whoring after their own Inventions but that the Scriptures are to be our only rule these following Arguments may declare 1. It is the only infallible and unalterable Rule Many Rules and Laws have there been in the world which time hath altered and experience hath made to appear not good but the Scriptures of God remain the same no addition to them no dimunition of them to Kings and people they are now what they ever were and they shall be what for the present they are to all generations For ever O Lord thy word is setled in heaven Psal. 119.89 All other Rules have and may still deceive but this hath never deceived nor failed and is the same for ever and ever 2. The Churches of Christ had never any other Rule the word of God the Scriptures of God was ever the Rule of their Doctrine in matters of Faith The Rule of their lives in matters of fact Malachy that ends the Old Testament commands them to Remember the Law of Moses and Iohn that concludes the new pronounceth him Blessed that keepeth the Prophesie of the sayings of this Book Rev. 22.17 And whoever speaks not according to this word it is because there is no light in them Christ himself appeals to the Scriptures to be the Tryers of his Doctrine Iohn 5.39 3. They are written that they might be our Rule These things are written that we might believe that Iesus is the Christ and that believing we might have life John 20.31 We are to take heed unto this doctrine 1 Tim. 4.16 We have a more sure word of prophesie unto which we shall do well if we take heed
not under the Law have those beasts offered up fo him in sacrifice that did not chew the cud they were unpured as unclean those under the Gospel that brings not up again by meditation what they gathered by reading shall not be esteemed pure Meditation puts a boult upon the door that Sathan that gsand picklock cannot so enter to rob their treasure of knowledg 2. Walk sutably to it When Moses was in the mount with God his face shined at his comming to the people when a Christian hath been in and seen the glory of the Lord in the holy mount of the Scriptures his conversarion ought to shine in the eyes of the world he ought to bring forth the fruit of the Scriptures in a holy life Not lying but speaking the truth Ephe. 4.25 As much as in us lies living peaceably with all men Rom. 12 18. Iudging no man Matthew 7.1 Giving honour to whom honour tribute to whom tribute custome to whom custome is due Rom. 13.7 Speaking no evill of dignities not reviling the Gods nor cu sing the ruler of the people Levit. 22.28 Judg. 8. c. Putting away all bitternesse and wrath and anger and clamour and evill speaking with all malice Ephe. 9.31 But as he who hath known the mind of the Lord. 1 Cor. 2.16 He may honour all men love Brotherhood fear God honour the King 1. Pet. 2.17 Every good act is a watering of that root of grace that is planted in the soule by the word of God that it may abide and bring forth the fruit of eternal life 3. Call upon God again to blesse it to the As thou hast sought him ie his word where his Saints alwayes found him through his goodnesse so do thou raise up thy soul and beg that it might make thee perfeâ—t in every good work that he by the abundant pouring forth of the Holy Ghost might sanctifie thee through his word Ephe. 5.26 But 1. In this praise him for what thou hast learned 2. Repent for what thou hast neglected 3. Confesseth and forsake that for which thou hast been reproved 4. Remember those who to thee are recommended 4 Go about the works of thine ordinary calling chearfully it is not the end of God in publishing the Scriptures to make men idle and loyter in the earth to neglect their Families and forsake their callings as c. Follow then thy calling it is a part of his service and leave him to bring to perfection that good work which he hath begun But never forget to remember that the Scriptures are as necessary as thy dayly food SECTION III. Question Resolvd Quest. 1. Whether there be a God as it declared in Scripture Quest. 2. Whether God be a Spirit Quest. 3. Whether there be but one God Quest. 4. Whether there be three Persons in the God-head and how these Persons do agree Quest. 5. Why are Kings and Magistrates called Gods and Rebellion to be like witch craft in Scripture Quest. 6. What was that image wherein God made man and why was man created naked Quest. 7. Whether the reading of the Ceremonial Law be profitable to a Believer And whether any part of that Law be established under the Gospel Quest. 8. Why would God suffer his dearest Saints to lie under such sad afflictions as are mentioned in Scripture und whether the book of Job be a reall history Quest. 9. Whether there be a difference between the old and new Testament and why the Scriptures are called a Testament Quest. 10. Why are there some things on Scripture hard to be understood and whether the Scripture can dwell richly in those that cannot read Quest. 1. Whether there be a God as is declared in Scripture It hath been proved that all are to read the Scripture that being the will of God revealed and published to man for the right ordering of his life yet in reading some fool might say in his heart There is not a GOD and throw all aside but that there is a God appears 1. The Creation or Fabrick of the world by such a glorious building as this wherein we live such a goodly frame as our eyes behold could not but have been formed by some or other if by a creature why cannot a creature do the like now why cannot they that are displeased with this remove it and give us another who made the starry Heavens and the vaulted Roof of the whole Earâ—h to shine with such glorious light by night and by day what is his name and what is his Sons name Who hath layed the measures thereof if thou knowest who hath streched the line upon it whereupon are the foundations thereof fastned or who lay the corner Store name another besides God eris mihi magnus Apollo I shall take thee to be some great one see Rom. 1.19 20. 2. From the order that is in all the world this world is of an uniform nature this world is not a confused and disorderly heap but in all things ordered and sure were there not a God to keep all in order the Sun might often stray the Moon might withdraw her shining or get above the Stars the Stars forget their path and shine below the Moon the Heavens might not alwayes goe directly roâ—nd by ehance they might slip aside and smother men and cover the whole Earth or the beast might break out upon man and the Horse not know his Rider the Servant rebel against his Master and he that had a House might live in fear by chance harvest might fall in the spring and the spring not make haste by reason of the cold yea the Sun by some means or other might not hasten his going down The universal and constant order that we see in the world makes manifest they are acted by some superior being which is and can be onely God 3 From the variety that is in that Order wee see not onely a sweet and orderly Harmony in the Creatures but a delightfull and pleasant variety there are Stars of different magnitudes and each Star differs from another in glory there are greater and lesser lights lighter and heavier darker and brighter Clouds It is a goodly sight to see the Sun like a Bride-groom comming out of his Chamber in the East to see Flowers Herbs Grasse Plants stores of rare qualities and inimitable variety to see the Earth shining with Flowers and Heaven with Stars with the souls of the one and Beâ—sts of the other sporting in the beautifull Ayr and playing in the delightfull Rivers without the study or art of man or any other creature doth plainly show there is a God The wonderfull symmetry and proportion that is in the face of man the placeing of its parts the hanging of his Tongue the guard of the Teeth how uniform are they in all yet the variety that is in those Faces the diversity that is in those Sounds doth evidence a Diety 4. From the testimony of all Nations in the world no People so Savage
no Kingdom so Atheistical no Nation so Ignorant no part of the Halitable world so Barbarous but acknowledged a Diety and ownud a â—od some superior power they had to call to in distress something though it were but an Onyon did they bow to the Knee to and adore Those barbarous inhabitants of Matta of Melita seeing a Viper come upon Pauls hand conclude Acts 28.9 that he was a murtherer whom though he had escaped the Seat yet VENGEANCE suffereth him not to live He had escaped drowning yet he will not scape dying some God or other Nemesis poâ—sibily will not have him live this was a darke acknowledgment of a God 5. From the Testimony of the consciences of men Who is he that can put to silence that tell-tale called Conscience which makes men affraid and tremble even when for all the world they might spend their dayes in mirch what made these Barbarians to think murther a sin a sin that deserved death even this testimony of conscience which though they know not the cause did so sharply reprove them fright them when evill committed that never could they fully nor freely act according to their own desire Suppose one of those in a wilderness meets a passenger loaded with treasure that may be profitable for him he dare not take his goods he dare not take his life why he is affraid of VENGANCE where doth that dwell when did you see it is it not a great way of yet for all this he is affraid that if he do so some time in some place some way VENGEANCE will not suffer him to live this is a dark yet a conscionable demonstration of the being of a God 6. From that restraint that is put upon wicked men in the world If their were but a Bridle in the jawes of the wicked such as they could not shake off how long should the world endure what face of Religion what beauty of Holinesse what acts of Righteousnesse what deeds of Justice nay what naturall maintenance would be either for good or bad if the wicked of the world could have there full swing in iniquity their are stops put to them by conscience they are affraid of VENGEANCE they are held in by Providence God beats out the Teeth of these Lyons and the cheeh Teeth of those young Lyons and oft times brings their wickednesse and their wicked lives to an end together They roare sometimes but as to the Sea he hath made them Bancks and though they lift up themselves yet can they not passe over 7. From the Testimony of the Scriptures in this the being natures properties works of God are so fully held out and in all points necessary so clearly that hâ— that runs may read it of whose authority if any doubt see Quest. 1. and 6. of the third Chapter Quest. 2. Whether God be a Spirit In reading of the Scripturee we read of the hands of God the Eares the Eyes the Nose the Back the Face the Mouth the Feet of God his Heart his Breath his Throne his Age which gave formerly and at this day doth give occasion to some to conceit God a corporall and bodily substance A Spirit therefore we defend him to be excepting the body of Christ which in fulness of time he took upon him 1. From the Scripture Ioh. 4.24 God is a Spirit saith he who was well acquainted with his nature and Paul who was wrapped up into the third Heavens charges the Heathen for changeing the glory of the incorruptible God into an Image like unto corruptible man Rom. 1.23 If God had a bodily shape there was no ground for this reproof 2. From his nature as 1. From his Infinity were he in the shape of man that is of a bodily substance he could not be infinite every body is confined to its own proper place but God is in all places at once filleth all yet confined to none of old did he declare of himself that he filled both Heaven and Earth Ier. 23 24. It was long before that that it was the ground of Solomns admiration that God would dwell on Earth when behold the Heaven and the Heaven of Heavens could not contain him 1. Kings 8.2 And before that it was the subject of Davids praise that he could not flee upon Earth from his presence and if he went up to Heaven he was there and if he went to Hell he was there Psal. 139.7 All which could not have been true had he been circumscribed with a body Christ himself as man is not infinite but sits at the right hand of God according to the 6. Art of our Creed 2. From his invisibility Were the Son of God again upon the Earth he would be seen because of his body now whoever saw him he is an invisible King 1 Cor. 1.17 A Spirit hath not flesh and bones as you see me have says Christ to his timerous Apostles Luke 24.39 Now God is a spirit Ioh. 4 24. 3. From his Eternity He was for ever and to everlasting shall remain with him is no variablenesse no shadow of changing Now all flesh is grasse and all the goodlinesse thereof as the flower of the field that is naturall of itself which shews if God were a fleshly substance he must in a great measure have a shadow of imperfection 3. Another Argument against that grosse conceit may be drawn from those prohibitions so often urged by Moses against the Israelites making any Image of God Deut. 1.12 Ye heard the voyce of the Words but saw no similitude only ye heard a voyce And again v. 15. Take ye therefore good heed unto your selves for ye saw no manner of similitude on the day that the Lord spake to you in Horeb out of the midst of the fire lest you corrupt your selves and make you a graven Image the liknesse of Male or Female If our Authropomorphites had heard this Law the Argument had not been strong enough to keep away Images they themselves being made after Gods Image and by their Logick the Picture of a man might have been a sufficient representation of God Since in outward appearance he is all one with them and they with him We must note that those Scriptures that hold out God to have a heart or hand c. are but spoken to our capacity that knowing the use of those parts we may be broâ—ght to know the better what he is The Holy Ghost speaking to us as Nurses to their Children in that childish Language best understood by them By the eyes of God therefore we must understand his watchfull care and providence over men By his ears his infinite knowledg by his mouth the Word he hath revealed by his Nose his fury kindled by his heart his Eternall decree or his his good liking by his arm the greatnesse of his Power by his hand his effectuall purpose to bring all things to passe by his right hand his honour glory and Majesty by his finger the holy Spirit by his love the
content he takes in men by his hatred a detestaâ—â—on of things done by his feet is signified the power strength speed or presence of God by his back parts an imperfect Image of his glory c. these things being in Scripture in a Metaphorical way to help our infirmities Quest. 3. Whether there be but one God 1. That there is but one God the Scripture in no point is more clear For instance Thus saith the Lord the King of Israel and his Redeemer the Lord of Hosts I am the first and I am the last and besides me there is no God Isai. 44.6 And I am the Lord and oheré is none else there is no God besides me Isai. 45.5 so Deut. 32.39 1 Cor. 8.4 5 6. Deut. 6.4 2. There can be but one Omnipotent Omnipotency is to have all power might and strength there is power and there is Omnipotency Power may do much but Omnipotency can do all power may be suppressed by a greater power but Omnipotency knows no opposition It hath no difficulties nor Lets it works freely and perfectly without co-workers or Materialls if at any time it uses any it at no time needs either Gen. 17.1 I am God Almighty therefore there can be no other God but he For suppose another there must follow a Contest who should be most worshipped most feared most magnified one must yield to the other which denotes impotency which is a denying of a deity 3. There can be but one Infinite To be Infinite is to be fully constantly in all places It is to be without bounds to be unmeasurable to exceed reason or capacity it hath respect to time place power wisdome Justice mercy God is infinite in time being Eternall Infinite in place filling Heaven and Earth in power he do all things in wisdome he knows all things past present and to come In Justice who can dwell with everlasting burnings in mercy for the Righteous go into life Eternal Do not I fill Heaven and Earth saith the Lord. Jer. 23.24 There is therefore no place no time left for another God Suppose one you must at the same instant give him a Vacuum to Reign in which to affirm would but argue emptinesse of Wisdome and shallowness of understanding 4. There can be but one recipient We are commanded to love God with all our strength soul and mind Deut. 6.4 5. there is no part of our love service fear worship to be given to any other then one therefore there is but one 5. Therre can be but one Efficient There are many things in the World depending upon each other as the lincks of a chains which if we measure and count we shal come to the first which is the preserver of all the greatest number hath it's Original from a Unite Trace every Creature in it's steps upward and we shall fall upon one that is the Original of all He is before all things and by him all things consist Col. 1.17 To suppose another God were to suppose a being without acting which is an irratiâ—nall conceit Yet thre are in Scripture that are called Gods besides the Lord of which afterwards Quest. 4. Whether there be three Persons in the God head and how these persons do agree These things are by many of this age denyed and therefore must be proved and though they may be thought to be needlesse in regard that by many they are believed yet this may give to many an enlightning into the truths that possibly upon trust only are received Before we come to prove the question its proper to premise 1. We must know that this mystery is a great mystery and is indeed above Reason It is to be rather the subject of our admiration then inquisition it 's to be feared that many reason themselves out of Heaven by endeavouring to apprehend the depth and rationality of this 2. That though it be above reason yet it 's necessary for salvation i. e. to such as are of years of discretion Upon this Principle stands the Fabrick of all Religion to quit this is to quit with Christianity 3. That though the word Trinity be not found to be in Scripture yet the thing that we would expresse by that word is in it 1 Iohn 5.7 which holds out that one is three and that three is one which is expressed significantly enough by the Church under the word Trinity 4. That the three Persons in the God-head are distinguished by these Names The first person is called the Father the second is called the Son or the Word the third is called the Holy ghost or the Spirit yet they make not three but one God There are three that hear Record in Heaven the Father the Word and the Holy ghost and these three are one the other three that follow viz. the Spirit Water and blood are said to agree in one but these three are said to be one 1 John 5.7 that is essentially and naturally These three differs three ways 1. The Father begets Psal. 2.7 Thou art my Son this day have I begotten thee He begets Christ by Eternal generation and believers by spiritual adoption in reference to both thesâ— is he called Father Ioh. 20.17 2. The Son is begotten he is called a Son Prov. 30.4 Iesus is the Christ and is born of God 1 John 5.1 3. The Holy ghost proceedeth from these two Ioh. 15.26 As a man when he looks in a glasse if he smile his image smileth also and if he take delight in it it taketh delight in him the face is one being suppose that the Father the Image of the face in the glasse is another being suppose this the Son begotten of the Father and the smiling of them both is a third thing proceeding from the two former suppose this that the spirit that procoeds from the Father and the Son All these a man knowing to be but one face and of one face may know that these three are but of one â—od That they are personally distinct from each other appears by many Texts chiefly these Prov. 8.25 The Son speaking of himself shews us that when there was no depths I were brought forth when there were no Fountaine abounding with water before the Mountains were setled before the Hils was I brought forth c. When he prepared the Heavens I was there when he established the clouds above when he gave to the Sea his decree then was I by him as one brought up with him c. In which speech it appears that he that was begotten by the Father was a distinct person from him that established the clouds which was the Lord Gen. 1. Again Psal. 33.6 we read that by the word of the Lord were the Heavens made and all the Hoasts of them by the breath of his Mouth Here are the three persons differenced Christ the word the Lord God the Breath of his mouth the Spirit which appears by comparing this Text with Iohn 1.1 and Gen. 1.2 Also Gen. 1.26 One says
to the Prophets and he is God And again I will be to him a Father and he shall be to me a Son v. 5. Who says these words he that begot him Who begot him He whose Son he is Who is that Son Christ that purged our sins and sate down on the Right hand of the Majesty on high v. 3. Whose Son is he He that spoke unto our Fathers by the Prophets and he was God v. 1. Moreover Prov. 8.22 The Son himself says The Lord possessed me in the beginning of his way c. when there was no depths I was brought forth before the Hills was I brought forth Who brought him forth he that made the Earth and who made the Earth God Geu 1.9 10. Many other places might be brought for this truth as Ioh. 17.3 Ioh. 20.17 Rom. 1.7 but we forbear in regard that those against whom the question is raised denye not the divinity of the Father but of the other person 2. By reason drawn from Scripture or scripture reason it appears that the Father is God for 1. Prayer must be made to him Pray to the Father which is in secret Matth. 6.6 Pray Our Father which art in Heaven now we are to pray to none but to God Isa. 42. â— 2. It is he that revealeth hidden mysteries Luke 10.8 This none can do but God Isa. 41.8.22 23. 3. It is he that maketh the Sun to shine and the Stars to give light to the Earth Matth. 5.15 The Sun is his for he made it he made the Stars also Gen 1.16 This showes that he is God Isa. 40.26 4. It is he that maketh the Raine to fall Matth. 5.45 This none can do that but God Jerei 14.22 2. That the Son is God appears by Scripture and Scripture reason 1. By scripture John 5.20 And we know that the son of God is come c. And we are in him that is true even in his Son Iesus Christ this is the true God and Eternal life Heb. 1. â— But to the Son he sayeth Thy Throne O God is for ever and ever Rom. 9.5 whose are the Fathers and of whom as concerning the flesh Christ came who is over all God blessed for ever Isa. 9.6 Vnto us a child is born unto us a Son is given c. his name shall be called wonderfull Counsellour the mighty God so John 1.1 The word was God John 20.28 Psal. 68.18 with Ephe. 8.8 Psal. 95.6 compared with 1 Cor. 10.9 Isa. 41.4 with Revela 8 6. Isa. 25.9 Zacha. 2 9. Isa. 7.14 Phil. 16. Phil 2.6 Acts 7.59 Tit. 2.13 1 Tim. 3.16 What â—eâ—d we oppose those blasphemous Arians any longer hâ—ve we not heard himself say I and the Father are one John 10. â—0 Reader these things are written that thou mightest believe that Jesus is the Christ the Son of God and that believing thou mightest have life through his Name Ioh. 20.31 And this is eternal life to know him to be the only true God and Iesus Christ whom he hath sent viz to be the true God also Iohn 17.3 2. By Scripture reason or reason drawn from Scripture t is clear that the Son is God 1. He made and created the world Iohn 13 this none did but God Gen. 1.1 or could do Isa. 44.24 2. He can and doth forgive sins Luke 7.48 this none can do but God Luke 5.8 3. He gives the holy Ghost Ioh. 20.22 this none can do but God Isai. 44.3 4. He preserveth his Church Matth. 16.18 this none can do but God 5. His Name is preached up Phil. 1.18 this ought not to be done were he not God 6. He is Omnipresent he is in Heaven and Earth at once Iohn 3.13 this could not be were he not God 7. He knows the thoughts of man Matt. 9.4 this he could not do where he not God 8. He is Eternall Revel 1.8 this he could not be were he not God 9. He is Almighty Revel 1.8 this he could not be were he not God 10. Men are baptzed in his Name Mat. 28 19. this ought not to be done were he not God 3. That the holy Spirit is God appears by Scripture and Scripture Reason 1. From Scripture Act. 5.3 Why hath Satan filled thy heart to lye against the Holy ghost c. Thou hast not lyed unto man but unto God Isaiah 6.9 The Prophet heard the Lord say Go and tell this people hear ye indeed but understand not c. The Holy ghost is said to speak the Words Acts 28.25 26. By which two places it appears the Holy ghost is God And so 1 Cor. 12.6 there are diversities of Operations but it is the same God which worketh all in all c. To one is given by the Spirit the word of Wisdome to another the gift of knowledge by the same Spirit to another the gift of Faith by the same Spirit Quest. What Spirit is it that giveth these diversities of gilts Answ. It is the same God that worketh all in all and the same Lord v. 5 6. Also we read Deut. 12.6 If there be a Prophet among you I the Lord will make my self known in a vision unto him and will speak to him in a dream now Prophets spake as they were moved by the Holy ghost 1 Pet. 1 21. 2. By Scripture Reason or Reason from Scripture It appears that the Holy ghost is God 1. He is Eternall Heb 9.14 this he could not be were he not God 2. He is Omnipresent Rom. 8.9 He is in all the faithfull whereever they be therefore he must be God Psal. 139.7 3. He is Omniscient 1 Cor 2 10. therefore he must be God 4. He created the World Psal 23.6 this he could not do were he not God Gen. 1.2 Job 26.13 5. He gives the gifts of miracles c. 1 Cor. 12.10 therefore he must be God 6. He calls men to be Apostles Acts 13.2 therefore he must be God 7. Because the sin against him is unpardonable Matth. 12 31 therefore he must be God 8. He knows the souls and consciences of men Rom. 9.1 therefore he must be God 9. He hath a Temple 1 Cor. 6.19 therefore he is the living God 2 Cor 6.16 10. Men are baptized in his Name Matth 28.19 therefore he must be God Thus it appears that the Father the Son and the Spirit are one essentially that is one in Deity The other two parts in which they are one a viz. in Operating and in willing may be dispatched in Word 1. For Operation they work all one and the self same thing together Joh. 5.17 Gen. 1 26 And 2. For willing they will all one and the self thing without opposing crossing or contradicting each other Joh. 8.29 I do always those things that please him viz. the Father saith the Son by consequence the Spirit of the Son must please him which is the holy Ghost Rom. 8.9 and the spirit of the Father must please the Son which â—sthe Holy Ghost Isaiah 48.16 The Church of Christ hath in
all ages held this truth giving the same glory honour worship to all the three persons which they gave to each of them singly How often the Church of England sings glory be to the Father and to the Son c. is known It is the Catholick Doctrine taught by all Reformed Churches both of the late and the former Councell of Helv. Art 6. Art 3 of Bas. Art 1. of Bohem. Art 3 of Fr. Art 1 of Belg. Art 2 of Ausp Art 1 of Wirt Art 1 2 3 of Scot. Art 1. of England Art 1. The Article it self is this There is but one living and true God everlasting without body parts or passions of infinite power wisdome and goodness the maker and preserver of all things both visible and invisible And in Unity of this Godhead there be three Persons of one substance power and eternity The Father the Son and the holy Ghost Quest. 5. Why are Kings and Magistrates called Gods and rebellion said to be like witchcraft in Scripture 1. This Question ariseth from what hath been before spoken for if there be but one God how come the rulers of the Earth to be called Gods Ex. 7.1 Ex. 22.28 Psal. 82.1 Iohn 10.34 35. 1. Gods they are called to teach that such ought to excel others in Godliness and such only are to be chosen that for religion are like Gods among men 2. To encourage them that they ought no more to fear the faces or regard the person of men or to punish the wicked among men then God doth 3. To draw them to his honour he hath given them his own name they are Gods and therefore they ought not to serve the Devil or the world but execute true judegement as God doth 4. To teach their Subjects Obedience there ought to be no grumbling nor murmuring nor rising up against God In distress one may petition to him but further we ought not to go he hath in the hearing of their Subjects given them his own name and thefore they are to honour them accordingly beg petition of him but no further 5. Let us of these nation add one comparison not known to the ancients our British god whom the Heavenly God make in peace glorious and in warre victorious hath only as God one unpardonable sin but one sin which he will never forgive one sin which is unto death he doth not say that we shall pray for it There are some that are thought to sin against the holy Ghost yet possibly do not I am prone to think that Spira sinned not that sin though he charged it upon himself some poor souls through Sauls persecution did blaspheme Christ for whom God might have a pardon Saul might not be guilty of that sin of Regicide so high as to make it a sin unto death for them our King hath mercy Fear might make them to blaspheme majesty repentance may procure them a pardon the others like Witches though repent must die whence flowes the second part of the question Rebellon is either against God Num. 14.9 or his Word Psal. 108.28 of against a King 1 Kings 12.19 Yet when ever it is in nature it is as witchcraft 1 Sam. 15. â—3 We shall consider it in that part that is against Lawfull Kings and Governours the Similitude may stand thus viz. 1 Witchcraft is a direct opposing of the order laws and Statutes that have been enacted by him who is the God of Heaven Rebellion is of his who is a God on earth Witchraft throws off God and is not afraid of his Majesty Rebellion throws off a lawfull Prince and is not carefull of his honour 2 Wichcraft is usually entered upon by a League Compact or Covenant which according to Authors is sometimes privately and sometime visible made with the Devil So Rebellion seldome or never goes without one or both these 3 Witchcraft as we read draws the party to deny that oath that he made with God in Baptisme Rebels if not formally yet virtually renounce those obligations which they made to their King and Soveraign 4 Witchcraft arises often from Malice Envie Discontentedness if God anser nor their mindes or revenge their quarrell they will endevour to do it by Satans assistance if Royal bounty flow not upon the Subject as he would have it he growes angry and will take by Rebellion 5 Witchcraft sometime is followed by pride or curiosity to do some secret and hidden work and to receive some kind of reputation among men Some will turn Conjurers Negromancers and Witches by the same subjects will turnâ— Rebels and Traitors 6 Witchcraft is followed by some through poverty or covetousness to get a poor living and to help their necessity they will bargain with Sathan Subjects to better their estates purchase wealth will often break out into Rebellion 7 Witches what through Justice guilt fear as we read seldome or never repent some sorrow they may have when they are in the hand of Justice for the same reason Rebels seldom or never repent except or untill they fall in the hands of the Officer and as Witches seldom then 8 Witches first or last meet with judgement much trouble and evil may be made and done by them but at length here or hereafter they are brought to triall they that rebell first or last receive to themselves damnation Rom. 13.2 I will not judge of their eternall estate but fire on earth is usually prepared for them both In Scripture Satan is called a god 2 Cor. 4.4 because of that power given him over the wicked whom God hath not called out of the World The Belly is called a god Phil. 3.9 men spending their time strength parts for its service Idols are called gods not that they are so at all but because Jdolaters have such an opinion of them Quest. 6 What was that Image wherein God made man and why was man created naked God having made man according to his own Image and yet God not being a corporall substance as man how is man made in his Image The likeness of God wherein man was made is Internall or externall 1 Internall that is in his soul where he was like God 1 In knowledge he knew God himself the Creatures his own happiness distinctly clearly fully that is as a creature was capable of Gen. 2.20 23. 1 Rom. 19.20 2 In holiness In him was no sin as in God is no darkness In him there was an ability to have cleaved only to good and exactly to perform what by God was commanded his affections were holy and pure without disorder and without stain and subject perfectly to the rule of right reason 3 In righteousness God could behold nothing in him but what was very good Gen. 1.31 no crookedness but a totall and universall conformity to his own nature purpose and desire law and precept there needed no Mediator between God and man he being upright before him All these three to be inwardly the Image of God appears Ephes. 4.23 24. Col.
God himself calls a Sabbath wherever therefore one day in seven is kept Holy it may from the morality of the Law be named a Sabbath providing it to be the Sabbath of the Lord God that is a day set aparâ— by him for his own service by which we conclude that the seventh day kept by the Iew or the seventh day kept by the Turk though they work not are not morally Sabbaths the Lord never chusing the one and rejecting the other constituting the first day of the week to be since Christs Resurrection a perpetual Sabbath to himself Bâ—t what is all this to Sunday this being a prophane name drawn from the Heathens It is to be wondred at to see what canting language is in the mouthes of men and how mystically they will speak to avoid ordinary expressions in time our dip pers may new dip doublets gloves and give them new names and by consequence set us all to schoole again that we may learn to forget our selves to be men and with authority pronounce all our Ancestors fools being they could not tell how to speak The Heathens it is true named the days of the week according to some feigned Gods real planets one among the rest was called Dies Solis the day of the Sun the self same day that is our Christian Sabbath naming or dedicating that day to that planet if the day had been dipped in the fountain of the Sun all had been well enough tamen non â—bstante we may call the first day of the week Sunday any thing in this argument to the contrary notwithstanding 1. From the practice of an Holy Evangelist he that was in labours more abundantly for the Gospel then any now can pretend to be that is not past shame was not so scrupulous as these men would seem to be for it is but a seeming be in his History of the Acts Acts 28. giving us an account of Pauls dangerous voyage to Rome shews us vers 11. That they viz. Paul and his company whereof Luke who wrot this History was one after three moneths departed in a Ship of Alexandria which had wintered in the Isle whose sign was CASTOR and POLLUX the Spirit of God made no scruple at these heathenish names but writ them and they stand in the Scripture and no reproof is given to the users of them and yet in their own natures they are to be more stumbled at then Dâ—s Solis or Sunday either We shall interpret and open this story that these mens folly may appear you must know that the great Heathen God who ruled all was called Iupiter he was born at Crete and when he came to be of age he threw his Father Saturn out of his kingdom having three Brothers he gave the government of Hell to Pluto the government of the Sea to Neptune and kept the government of Heaven and Earth to himself This Iupiter according to Heathen Poets and Fables would come oftentimes out of Heaven and play pretty pranks upon Earth one of which was this One Tyndarus had a handsome wife called Lâ—da she being with childe to her own husband Iupiter in a merry pin turned her into a milk white Swan and in that shape he being a God a pretty one got her with childe likewise she grew mighty big her hour of travel comes she is delivered of two Sons well shaped boyes they were One of them is named CASTOR the other POLLVX the lads grew and when they came to be of age their coasts being pestred with Pirats they got Ships and destroyed the Pirats in a short time they rid the Sea of them for this they are worshipped as Gods of the Sea and where they are together it is a sign of a fortunate voyage this is the reason that that Ship wherein Luke and Paul was had the sign of Castor and Pollux upon Their stern as some English Ships have Saint George this Ship therefore being at her outrigging named by Castor and Pollux foolish and heathenish Gods which had such a filthyoriginals this name being used by the Spirit of God and that without a check we may use the name Sunday though used by the Heathens by a more raâ—ional cause then the other and not to be reproved by any whimsical sawcy or Hypocritical rebel whatsoever whose conscences in matter of sin we have no cause to suppose tender 2. From the innocency and harmlesness that is in the using of it there are some customes originally heathenish used too often that are attended with sin and whose being ought to be removed because of transgression as may-games particularly which always is accompanied with sinful and by relation shameful Acts and once in seven year a great occasion of the polluting of that day of which we are now speaking But this word Sunday hath nothing in it that savours of evil or that can be said to border upon that which is not right 3. From the happy event that God hath been pleased to give this name The Heathens gave one day to Mercury another to Venus one thought a thief and the other a whore the first day of the week to Apollo or the Sun Apollo they thought a God well skilled in Physick Excellent in Musick good to open Prophesies always young to such a one was this day dedicated and after him named he carrying about the Sun it was called Sunday now this hath fallen out so well as it deserves to be remembred Christ is Sol Iustisiae the Sun of Righteousness Mal. 4.2 this day did the Sun of our souls break through the clouds of his winding sheet and triumphed over darkness this day did he come out of the Chamber of his sepulchre and rejoyced as a bridegroom to run his race he came with healing under his wings to cure our souls he brought the sweet Musick of the Gospel of reconciliation I ascend said he Iohn 20.27 Vnto my Father and your Father to my God and your God he is the true explainer of the Prophets by this Sunâ— rising we see what was meant by Ienas lying in the Whales belly he comes out of his grave like a Râ—e or a young heart Cant. 8.14 In a word he is the light that inlightens every one that comes into the world our Sun the Son of God is risen by him we see Heaven by him we receive the fruits of the Earth this is his day dedicated to him by the Spirit set apart by himself never be bafled therefore but if thou so please call it Sunday it hath fallen out well that this day was by them that knew not God dedicated to the Sun and not to any other since in many points it can quadrate with our Sun of righteousness which with others it could not so well have done Quest. 10. Why is the Sabbath called Holy We shall have occasion to speak to this more at large hereafter for the present the Sabbath may be called Holy 1. In regard of the author of it
stomack for its crying and let thy pride know that this day is not for ornaments but for courser or plainer apparel Ionah 3. 6. Pity not thy back if it have to supply necessity 4. For the fitting of the soul for more fervency in prayer this is the special end we are to have in this day of fasting unto which all the other doth but conduce the rest are but servants waiting upon this Fasting hath in all ages of the Church been used to or for three great duties as 1. For Repentance and so it looks backwards and this in reason calls for an abstinence from all carnal delights being a part of that holy revenge the soul taketh upon it self for sinning against the Almighty in the using of those sports whether in measure or in nature unlawfull 2 Cor. 7.11 Quem poenitet peccasse poene est innocens 2. For mortification and so it looks forward to this we must come only by degrees He that would subdue lusts must not fast long nor much a long fast will but make him eat the more the next meal and those vessels of sin will be filled as so on as any other parts of the body this devil of conscience will not be cast out by an act but by a state of abstinence a dye ◠of fasting a dayly lessening our portion and of meat and drink but this alone will not cast out those legions of lusts and therefore fasting is used 3. For prayer and so it hath reference to the present time this may be short and true as the misseing of a meal or two when men are not overcharged with surfeiting and drunkenness they are then in fit case and condition to watch and pray The Jews are said to eat nothing upon the Sabbath day untill they had performed their devotion which was about the sixth hour which began at nine of the clock We find also and know that many godly people will neither eat nor drink upon the Sabbath day morning finding meat an hindrance to that inten siveness of devotion that they desire to be acted by and also many will take the holy communion fasting At which ordinance as God requires pure hearts and hands they endeavour to come with clear heads and empty stomacks that they may so much the more be like the Angels of God quitted from the loads and burdens I had almost said bonds of the flesh But this intrencheth upon the ends of fasting which according to our method we come now in some sort to discover SECT II. 2 The ends of it Every act of nature hath an end to which it tends and every act of Religion hath an object which it eyes Fasting hath these 1 The subduing of wanton lusts no sooner have we got our dayly bread but we had need pray forgive us our sins our food even through corruption becoming instruments of death to subdue those extravagant motions that rise in the soul fasting is known a proper remedy the tears of contrition poured out by fasting are most effectual to quench the fire of lust lest the flame burn up the ungodly 2 That we may more devoutly contemplate the nature of God he is in heaven when we come before him we ought to be lifted up from earth Now the Christian in meditation can go many cubits higher towards heaven in the time of holy abstinence then otherwise Peter about the sixth hour grew hungry and saw heaven opened Acts 10.9 10. Cornelius was fasting and at prayer an Angel of God stood before him in bright cloathing Acts 10. v. 31. 30. And upon this ground it is that most Christians and devour people receive the Sacrament of the Lords Supper fasting 3 That we may the more readily obtain some eminent favour from God this occasioned the great fast of Queen Ester Ester 4.16 and of the King of Nineveh We shall see the Saints when standing in need of some special mercy take themselves in all ages unto this duty and as God suffers no man to kindle a fire upon his Altar for nothing we shall seldome see the Church fasting but He satisfies her desires and fills her with his mercy in reference to things especially then required SECT III. 3 The time of it This hath chiefly reference to the occasional fast whose time cannot punctually be determined yet if the practise of the Saints may be allowed of this age for a rule a Fast is to be proclaimed 1 When sin and iniquity abounds Deut. 9. 18. When transgression reigns and iniquity is not ashamed then every true Christian with Lot afflicts his soul that at least he may save himself and upon the waters of his broken heart preservs the ark of his soul wherein his graces are untill that sin that aboundeth be abated 2 When judgement is threatned or feared Ionah 3.4 5. Iosh. 7.6 When heaven begins to look black then every good Christian with Iosiah hath paleness on his face and all loyns begin to shake but when it thunders in the clouds then a trumpet is blown in Zion and the Priests the Ministers of the Lord call Spare thy people O Lord. 3 When judgement is entered or set 2 Sam. 12. 16. When the Lord sayes smite then the Church as David in Sackcloth falls down at the sight of the Angel before the Lord upon her face and weeps sore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let this cup pass from me with great earnestness she desires she then cryes with Hezekiah Undertake for me O Lord for I am oppressed Isa. 38.15 4 When the Church is in danger or persecuted Ester 4.16 When Gebal and Edom and Ameleck the Philistines with the Inhabitants of Tyre conspire together against Ierusalem to destroy her then prayer is made without ceasing then the Lord gets no rest for his Church will take none untill he make Ierusalem a praise in the whole earth 5 When a reformation is sought after and designed 1 Sam. 7.6 Every thing is sanctified by the word of God and prayer and to have God at the beginning of a reformation is every Iosiahs and Hezekiahs desire if men go to build and consult not with God God will come down and destroy the building 6 When an enemy is in arms and coming to invade 2 Chro. 20.1 2 3. When the enemies of the Church whether general or national covers the mountains like Grashoppers then that little flock puts forth strong cryes saying Rebuke the company of spear men the multitude of the bulls with the calves of the people scatter thou the people that delight in war 7 When an Army is routed and their Captain killed or foiled 1 Sam. 31.13 When the mighty are fallen in the high places and when great men fall in Israel then there is a proper season for prayer and fasting when the Church turns her back before her enemies what can her people say but lye untill Even in sackcloth this teacheth them the use of the bow and gives their bleeding hearts fresh courage to fight
prayer and therefore prayer is a proper act for the place and no time more sitting then at the first entry 2 Prayer obtains a blessing in other dutyes he is possibly to hear the word read preached or sung to crave a blessing that all these may do the soul good cannot be a branch of superstition 3. It gives a good example unto others when thou seest one performing any act of worship in that sort whether out of formality or otherwise yet by that thou mayst learn that in the Church thou oughtest to worship God heed him not therefore so much as thy self if he give hypocritical service the judge shall judge him fear thou God 4. It is but spoken to draw a contempt upon the house of the Lord those actions with many others are inveighed at that the house of the living God may be had in no more reverence then Barnes Stables not to say Halls or Parlours every thing is Popery in this age wich either tends to decency or comeliness in outwards worship as if we must be papists except we be slovens 5. The reasons brought against this justifiable practise are poor and weak they are these chiefly That they by this would hold forth the Church to be more holy then other places It may be answered it is that they will perhaps not pray at other times It may be aniwered Blame them and reprove them for that by themselves blame them not at all for this to any other Quest. 5. Whether is it lawfull to have Musick in our Churches This is of it self nothing yet since the rulers of the Church are pleased to introduce such a ceremony and others take occasion to barke against them for it it may be seasonable to speake a few things as to the lawfullnesse of its use it appears therefore to be lawfull and that in our days for 1 From the practise of the Saints in the Iewish Church what variety of musicall instruments were introduced by David and Solomon is clear in sacred writ When the ends that these holy Saints proposed to themselves are found out they shall make it appear that it is as Lawfull to have musick now as it was then 2 From the helps men may naturally receive from musick in the time of worship God loves a chearful giver and this may make a drooping soule to give him acceptable service 3 It was never a part of the Ceremoniall law and therefore not abolished by Christ that Law that Christ put an end to was that that belonged to the tabernacle musick being no part of that is no more abolished by Christ then standing Churches or Temples 4 From that vision that was seen in heaven Rev. 5.8 Four beasts and four and twenty Elders worshipped the Lord with harps these are generally taken for Ministers and the congregation and again Rev. 14.2 there is heard the voice of harpers harping and singing from heaven though in the mystery that signifies there joy yet in the Church it is not absurdity to expresse or help their Spiritual joy by the naturall use of musick 5 They who are against this are generally against matters of greater concernment and their opposing of this is the lesse to be admired or noted CHAP. IX Of Ministeriall ordination THe party or person that teacheth which is the priest or Minister comes now to be considered unto whom in the title we have given ordination both are ordinances appoint-by God to go together and both of them for that very thing cryed down in this generation for this time we shall put them together and distinctly handle 1 The nature of ordination 2 The person to be ordained 3 The parties who are to ordaine 4 The duty of them that are ordained 5 Resolve some questions SECT I. The nature of ordination may be expressed in these words viz. It is a solemn setting of one apart and ordaining of a person 2. By Fasting and prayer 3. For the preaching of the Word 4. Dispencing of the Sacraments And 5. Exercising the power of the Keyes 6. With laying on of hands 1. It is a solemn setting of one apart and ordaining of a person It is not to be rashly or inconsiderably done 1 Tim. 5.22 but in most solemn decent manner ought to be performed Acts 5.6 2. It must be done by prayer and fasting these two at this ordinance go usually together Acts 13.3 For by prayer much may be obtained and by fasting a strong Devil may be cast out 3. For the preaching of the word Acts 13.5 for the opening of the word by way of Doctrine Reason and Use is the proper work for which one is separate to the work of the Ministry 4. Dispencing of the Sacraments 1 Cor. 4.1 as that of Baptism Mat. 28.19 and of the Lords Supper 1 Cor. 11.23 these are the seals and evidencies of our reconciliation with God 5. Exercising the power of the keyes whom they bind on earth they are bound in heaven Mat. 18.18 Now they bind by excommunication which is a delivery over unto Sathan a casting them out of the Church making them to have no interest in the ordinances of the Church more then heathens or Publicans 1 Cor. 5.5 1 Tim. 1.20 Whom they loose on earth shall be loosed in heavâ—n Mat. 18.18 Now they loose by Absolution opening as it were the gate of the Church to him that for his offences was thrust out and receiveing him again upon his repentance to the communion and fellowship of the faithfull 2 Cor. 6.10 6. With laying on of hands this is a grave and ancient ceremony in the Church of God Iacob used it in blessing his grand children Gen. 48.14 By it the Levites were given by the Isâ—aelites ' o the Lord instead of their first-born Numb 8.10 By it the beasts under the Law were to be set apart by sacrifice Num. 8 12. By it Ioshua was set apart to be Governour of Israel â—ter Moses Numb 27.23 By it did our Saviour bless those children that were brought unto him Mark 10.16 By it was Stâ—phen and his brethren made Deacons Act â— 6. By it Paul and Barnabas Apostles Acts 13.3 And Timotâ—â— made a Priest Minister or Elder 1 Tim. 4.14 for which cause in holy imitation of so ancient and divine a practise the Bishop and his Presbyters lay their hands upon the head of them â—hom they separate for the work of the Ministry 2 Tim. 1.6 being asign of celestial grace which God with an open hand will give to all those who conscionably serve him in that holy imployment SECT II. Let us now see unto whom this ordination is to be given and who it is that ought to be thus separated in a solemn way for the service of God what persons they be that Timothy and Titus the Bishops of Ephesus and Creet must ordain is told us in their Epistles some notes of them are essential and some of them are accidental some are for their being some for their well-being some shew their
yet converted but to places wherein the Gospel is by law established and the ordinances by law defended In such places constantly to preach without authority from the Church or charge of the soules he preaches to seemes not at all convenient for 1 Preaching is not only necessary for the Churches good the Administration of Sacraments is also to be observed and many things may occurre by providence necessary to be done for the Churches edification which such a one is not able to performe 2 It may breed an occasion of difference between the setled Minister and his people he that hath both authority from the Church and Charge of the peoples soules may by this person secretly be brought out the affections of the people there may be diversity of gifts one of them in speech may be bold the other in doctrin more found one eminent in prayer the other more powerfull in preaching this may open a door of division and be a fire-ball of contention between them 3 It gives too much liberty to passion no face so fair but there may be found some blemish no heart so holy but may have some lust no man so upright but sometimes may halt no preacher so sound but may preach errours Now to suffer one constantly to exercise his faculty of preaching among a people if he have erroneous tenets he may freely utter them having no engagement against them though he by the law of the Church should be made to recant or leave off preaching yet those whom he corupted might never be reduced to order Mr. Brown of Northhamptonshire who was the Father of the Brownists though he renounced his errour and took orders from the Church of England yet those whom he had subverted would never reform It is good therefore to prevent the worst that men oblige themselves to that form of doctrin by law established which will make them rather study to defend it then for the pleasure of any to pick a quarrel with it 4. It is none of those ways that God hath ordained for the building up of his Church such a constant Preacher can never be designed for the work of the Ministry for they are Apostles Prophets Evangelists which had extraordinary calls for that purpose and are now gone or Pastors or Teachers which have ordinary calls and to this day remain Ephes. 4.11 These men therefore having no call that is ordinary and the extraordinary themselves confess they want we may conclude to be none of those that God hath appointed for the carrying on of the work of the Gospel in a publick way 5. By the experience and relation of the aged such tolleration made faction and gave shelter to untained spirits when men would not through wilfulness and peevishness conform themselvs to the Laws of the Church by good and found advice established they were then protected under the notion of Lecturers who to please unsetled heads and some fond persons could inveigh at liberty against the Government ecclesiastical and when Law did lay hold upon them then call out persecution persecution In a word we say he that hath an unchast wife is to keep fast his back-door so those that would have the house of the Church freed from the doctrine of Incendiaries had best keep a bolt upon this Postern gate and suffer none to reach without either of the two things before mentioned Quest. 5. Whether he that is a Gospel-Teacher may lawfully own civil Titles of Honour There are spirits and they would be thought holy that are offended if a Preacher be called Lord and there are others they are near of kin that are angry if he be called Master however both may lawfully be done and owned by a Church-Officer 1. From the dignity of their office they are Masters in Israel and Doctors of the Law they are in high places and to them is committed such great power that Whom they bind on earth are bound in heaven anâ— whom they loose on earth are loosed in heaven Mat. 18.18 Unto whom God hath committed such great power they may have honourable titles given them conformable to that power 2. From the acceptance of it by former Prophets and practise of it under the Gospel Elijah was a Prophet yet he could hear Obadiah say unto him Art thou that my Lord Elijah 1 Kings 18.7 and not be angry Obadiah feared the Lord greatly verse 3. and his religion taught him to give honourable titles to Gods Messengers and the Messenger takes them without a check yea that these or such were the common Titles of Teachers by those that feared God may appear by these instances The Sunamite coming and falling down at the feet of Elisha Did I desire a son of my Lord and yet she is not reproved 2 Kings 4.28 neither is Elisha to be thought proud in receiving it Nichodemus came to our Saviour with the title of Rabbi and our Saviour owned him for a Master of Israel Iohn the Baptist is called Rabbi Iohn 3.2 10.26 and his Disciples call Christ by the name of Rabbi which is to say Master 1 Iohn 38. These titles being mutually given and taken by such makes it not unlawfull to receive the same titles of respect and honour now 3. From the Laws of the land if the King who is the fountain of honour put such a peece of Honour whether by Patent or otherwise upon any Church-officer there is there is nothing in the Scripture that contradicts the lawfulness of its receiving Ministers will sometimes own upon the same account the title of an Esquire why may not another own the title of Lord 4. Them that are against that sinless practise they are such as would be very well pleased if there were no Church-officer to be called a Lord that they might lord it over their lands and tenements yea would never be angry at the title if they could obtain it themselves and they who would not have them to be called Masters are such as would have them trod under foot and be Masters of their Pulpits considering this denial of theirs or anger of theirs against these titles is the less with wise men to be regarded Touching that place of Scripture against exercising Lordship Mark 10.42 As it takes not away authority out of the King of the Gentiles hands so neither doth it make it unlawfull for a Church-Officer to be called Lord so he lords it not in a tyrannical and oppressive way that Text purely teaching humility and love and yet we know of late dayes none was more tyrannical none more exercised unlawfull authority nor lorded it over the Clergy then those meek Lambs yet wild foxes that refused to be called Lords As for that place urged against a Ministers being called Master Mat. 23.8 9 10. where our Saviour condemns the Scribes and Pharisees for using of it who were not worthy of it in regard it blew them up with pride when they understand those words going before Call no man Father they
are able to know their error in this particular Be ye not called Masters both being equally a sin and equally reproved and forbidden by our Saviour And thus have we gone through both the nature and circumstantial adjuncts of publick teaching we must now come to speak of private which we shall cast into the body of the third direction given above for the words indwelling which was to confer about the Scripture to communicate with each other touching the great concernments therein contained CHAP. 12. Of Conferring THat part of the Text Teaching and admonishing one another is now to be the subject of our discourse of authoritative or publick teaching we have spoken which is proper to the Ministerial function of charitative or private teaching we must now speak which is common to all the royal Priesthood and that which is chiefly enjoyned in the Text as appears by that word one another This we call conference and hath two parts Teaching and Admonishing touching their difference we have in part spoken before Learned Interpreters by Teaching understand the doctrine of faith not done or not believed because not known and by Admonish they understand things known but not done of each in order Teaching one another i.e. in the matters of faith as touching the doctrine of creation redemption of the authority of Scriptures the union of God and man in the person of our Mediator the necessity of the Sacraments of the new Testament of the publick worship of God of the slate of the dead and of eternal judgement All which is profitable to be done at convenient times and in convenient places where and when Christians meet together Seeing it is the duty of all Christians at all convenient times to teach and instruct each other about the things of God to press this is within the compass of our undertakings and therefore touching it we shall consider 1 The necessity of doing it 2 The manner of performing it 3 Resolve some Questions SECT 1. That it is an ordinance of God for Believers to build up each other in the most Holy faith and to instruct their families Gen. 18.19 to comfort and edifie one another 1 Thes. 5.11 and that the aged should be teachers of good things Tit. 2.2 3 4. and that their communication should be such as might minister grace unto the hearers Ephes. 4.49 may appear by these Arguments viz. 1. Every one must give an account of the Talent given him Mat. 25.19 according to the measure of knowledge given to man and grace infused in him must he give an account to the Lord of heaven and earth we are not only to present him what he gave us but to produce what we have gained for him otherwise we shall be but unprofitable wicked and floathful servants that knowledge therefore and light that is in us ought to guide the feet and instruct the soul of him that dwelleth near us 2. All ought to be sensible of the infirmities of those that are amongst them there are imperfections in the souls of men and the brightest light may want and stand in need of snuffing what through ignorance forgetfulness dulness how many are there that go astray and what through Satans watchfulness lifes shortness how many may perish in the midst of their sinne to prevent which this duty and ordinance of private teaching would be a soveraign help and remedy 3. All ought to walk as members of each other Eph. 4.25 As the hand will assist another part of the body when it is distempered and the eye will pitifully behold a member that is out of case and weep over it so ought every Christian to spy out the spiritual distempers of his christian brother and give him to his power help accordingly We are not made Christians for our selves only But to exhirt one another dayly while it is called to day 4. All are bound to give to their very enemies natural relief therefore much more to the ignorant Christian spiritual help as there are corporal works of mercy which some reduce to seven Visito poto cibo Redimo tego colligo condo So there are spiritual which are reduced to the same number thus Consule castiga Doce Solare Râ—mitte Fer ora As we are bound to feed the hungry refresh the thirsty cloath the naked harbour the stranger visit the sick redeem the captive and bury the dead so we are bound to teach the ignorant to correct the obstinate to counsel the doubtfull to comfort the afflicted to suffer patiently to forgive charitably and to pray for each other servently It is but half good neighbourhood to regard the outward estate or condition of one that dwelleth near thee and take no thought of that ignorance that dwelleth in him 5. From that practise of Christians conferring each with other about worldly affaires may we draw an argument inforceing the duty now pleaded for Men will be apt to discourse of that mans nature of the others neglecting of his person of anothers bad husbandry of his health and of his estate and give their opinions judgements and counsels accordingly Ought not men also to regard the ignorance weakness sinfulness of others and give instruction doctrine and exhortations surable thereunto 6. Grace naturally will be doing and it ought not to be stifled as the kingdome of heaven is like leaven so is the kigdome of grace It will endeavour to dilate extend and inlarge it self it will as fire be striving to bring every thing to its own nature Grace in the religious soul will beger grace in anothers and true godliness will be satisfied though it walk towards heaven desiring still to have companions in a holy course The meetings of Christians ought to be Christian meetings in building up each other in their most holy faith and true grace will take an opportunity to insinuate it self into the bosomes of others that God may be all in all yet in this beware of these three mistakes 1 Take not thy passion nor thy prejudice against a thing for the spirit of God Luk. 9.55 2 Take not thy opinions in matters of Indifferency to be necessary points of faith 3 Take not thy Brothers judgment in his opposing thine in cases of indifferency to be infidelity in him There are apt seasons wherein men may speak and instruct each other for good in points of faith for other discourses usually engender strife however when God seemes to put forward such discourses the prudent may take the advantage and follow them and the Christian will charitably manage them SECT II. To performe this in such a way as a Christian Brother can accept these necessary qualifications must go along with it 1 Love and friendship the faith of Christ can never be foundly taught in choler nor received in rage passion is no good teacher nor will religion be rooted in anger It is but labour in vain to point out the way of heaven in heat of blood to him that is in thy presence he
just men made perfect Revel 14.1 2.2 read they do not hear Sermons they cannot receive Sacraments they need not in performing this they cease not and by this ordinance above all is the communion of Saints help up that it perish not SECT III. After what manner men are to sing the Scripture is not darke but clearing commanding that it be done 1 With understanding Psal. 47.7 2 With grace Gal. 3.16 3 With affection Eph. 5.19 SECT III. Questions Resolved Quest. 1 Whether it be lawfull to sing Davids Psalmes in a publick Congregation Quest. 2 Whether those psalmes containing direfull imprecations ought to be sung or how with a safe conscience they may be sung Quest. 2. Whether it be lawfull to sing Davids Psalmes in a Publick Congregation Some who are for the blotting out of every thing though never so good just lawfull or laudable that was practised by the ancients sentence the Church for her singing Davids Psalmes chiefly in publick in respect of those spiritual graces which are sometimes exercised in the composing of them as Psal. 131. wherein he attests that he is not puff't up in mind but this is not sufficient for us to suffer our selves to be deprived of this holy practise For 1 It is lawfull to read them in our congregations those that would thrust out the singing of those Hyms and bring in their own songs instead as many of them presumptuously do may upon the same reason cancel them out of the Bible and teach for doctrin their own inventions As many of those that are professedly of our Church by their practises give much Apostates too too occasion to performe 2 It hath been the ancient way of the Church of God both of Jews and of Gentiles since the establishment of the Church There were prophets and holy men of God when the whole Church of Israel used these Psalmes in their congregation and yet never was it condemned for so doing We may assure our selves that God was as tender of his own name as ever these men were or are and since he let those Psalmes be sung by all in a Church where he so often was visibly present they may be used in that Church wherein we have his promise he shall spiritually be untill the end of the world 3 Davids Psalmes seem most deserving if wee looke upon the worth of them they are much to be preferred For 1 For matter they are infallible they were composed by the unerring spirit of God and therefore their extemporary raptures and inventions are not to be put in the ballance with them 2 For number they are various the soul can bein no condition state or temper but in the book of Psalmes there are expressions that suite with that condition state or temper 3 For the users of them they have been the most excellent the whole body of the Church of God under the law used them Christ the Son of God at his last Supper used them Math. 25.30 It being a custome of the Jews at their passover to sing one of those Psalmes betwixt the 113. and 118. Our Saviour submitted also to this Lawfull custome though in his Fathers law not commanded and for some reason we conjecture he and his Apostles to have sung the 116. and since his dayes the noble worthies of the Christian Churches in all Nations used the same 4 Those prophesies that are in them touching Christ call upon beleevers for the siging of themâ— our faith may be confirmed in the doctrine of our Lords passion his resurrection and if a Jew be in our congregations he may learn to believe on Jesus the Son of Mary whom his fathers crucified by our very singing Touching what is Objected against our singing the 131. Psalm when some of the congregation may be puffed up we gâ—ve this short reply 1 They judge others proud in regard they are so full of pride themselves 2 As a Prince he was not proud of his glory and Kingship though he was taken from the sheepfold 3 As a Saint and so at that time the grace of humility might be eminent in him 4 This as well as other scripture is written for doctrine for reproof for correction for instruction so that by this we shew others what we are or what we ought to be 5 It is very lawfull to read it meditatâ— upon it and by consequence lawfull to sing it Quest. 2. Whether those Psalmes that containe direfull Imprecations ought to be sung or how wiht a safe conscience they may be sung THis is one grand argument brought against the Churches practices That there are many curses prâ—yed for in severall Psalmes as 109. and 69. c. Which seemes to be much against that charity that ought to be in Christian meetings but this zeal or charity not being grounded on knowledge is not sufficient to disswade us from the using of so holy and ancient a practise For 1 They are not curses but prophesies the Spirit of God promised them to speak of those things that were to come hereafter When David was not moved by the spirit of prophesie he fasted and prayed for his enemies but when that stirred him he prophesied because he fore saw their destruction As before it is lawfull to reade them to have them much upon our mind therefore it is not against Christian love to sing them As touching the second part of the question we are to sing these 1 not with any consideration of our enemies let them curse but let us blesse 2 With consideâ—â—â—ion of the incorvertible enemy of God rather then the Church should perish let them become as dung for the earth Let God arise and make them that hate him flee before him 3 With serious meditation of Gods justice against sin and sinfull men which may induce us to mortifie the old man and crucifie the lusts that are in us Thus farre of the ordinances referring to the word the first part of what in the beginning we undertooke Fides Catholica OR THE DOCTRINE OF THE Catholick Church Referring to the Sacraments With a particular DISCOURSE Touching the Ordination of Confirmation By WILL. ANNAND Minister of the word and SACRAMENTS LONDON Printed for Edward Brewster at the sign of the Crane in St. Pauls Church-yard 1661. To The Worshipfull and Hopefull young Gentleman Iohn Wells Juni Esq of Heath in the Parish of Heath SIR BEing necessitated to divide where a union was both principally and primarly intended I am emboldened to divulge my thoughts of the Churches Sacraments under the umbrage and tuition of your name and eminent vertues To despond of your favorable Acceptance were to make my self the Subject of their Censure who are more acquainted with that innate candor which attends your refined Abilities Your Education being in the same Colledge with my self makes me more intencely ambitious of your Happinesse and Honor of which last Divinity shews and to her in this Philosophy agrees there are four species or sorts 1 Naturall by birth
because the most fresh colour is soonest apt to fade we must pray that they may be alwayes plump and wel-favoured For 1 They pray for us to be sure they make supplication and prayer for all men knowing that it is acceptable in the sight of God our Father 1 Tim. 2.1 3. And if there be anything pure lovely or of good report as this is they think on these things Let us therefore shew so much kindnesse to our friends as to Pray for them again and love them in some degree at least that loveth us so much left the Publicans come and take our reward from us 2 They are the very pillars of the world Psal. 753. In some sence the earth is not hanged upon nothing and in another heaven moves not by intelligences the Saint keeps all up take them out of the world then it is like Lot out of Sodome remove them from the earth then it is like Moses separate from the congregation of Cora when these are gathered together then comes the end let prayers therfore be made that that they may be strong in the faith strengthened with all might That they may be stedfast unmoveable alwayes abounding in the work of the Lord 1 Cor. 15.58 That they may be filled with the fulnesse of God Eph. 3.19 And that they may be perfect and compleat in all the will of God Gal. 4.12 3 They are the Teachers and Doctors of the world It is they that teach their Children what the Lord hath done for them they are Schoolmasters leading the age wherein they are to Christ by the word of his grace and washing with water It is they that speakes of the Law when they rise up and when they lye down and are ever mindfull of his Covenant we are therefore to pray That as strangers and Pilgrims they would abstaine from fleshly lusts 1 Pet. 2.11 That the manifestation of the spirit might be given to every man to profit withall 1 Cor. 12.7 And that they might seek to excell to the edifying of the Church 1 Cor. 14.12 And grow in grace and in the knowledge of our Lord Iesus Christ. 4 They are not without their faillings they see but in part and known but in part and their unbelief would be helped The time is not yet come wherein they shall know as they are known feares passions troubles sometimes interposeth themselves between them and â—aven and their graces suffers an Ecclipse and this â—â— to be observed and prayer offered up that they might have life more abundantly Iohn 10.10 That they might be enriched by him in all utterance and in all knowledge and that they might come behind in no gift 1 Cor 1.5 7. And that their faith might grow exceedingly and that the Charity of everyone towards each other might abound 2 Thes. 1.3 For these several kind of persons ought prayers to be put up whether they be our friends or foes whether good or bad whether tyrants or scandelous their office their danger their condition requires it Yet in supplication against evil we must not forget to justifie God in sending that evil but must confesse that we have sinned and have committed iniquty and have done wickedly and have rebelled Dan. 9.5 And in postulation to obtain mercy alwayes remember with Josephs Brethren to bring double money in our hands thanks to pay for the last mercy we did receive and faith to obtaine that me cy that for the present we come to crave For know in every thing therefore in prayer We are to give thanks 1 Thes. 5.18 SECT VI. When God brought his people out of Egypt he gave them a cloudy pillar to be their guide to prevent their wandering Neb. 9.19 In our passing unto heaven we are to observe a rule or we shall easily loose our way It is not our own good meaning that will defend or justifie evill practises though a string much harped upon in our dayes for the case in hand we are not only to pray but to pray â—fter this manner John 6.9 For as good intentions never justifie bad actions so unsavory or uncharitable petitions will never be tollerated or allowed through a good meaning The rule oâ— prayer is twofold 1 More generall that is the whole Scriptures of God 2 More particular the prayer composed by the Son of God commonly called the Lords prayer and commonly refused by the ungodly Saints of this generation and not without reason as by and by shall be seen 1. We shall first speake of the generall rule which is the scriptures and in them we have seven things which may be our rule in prayer 1. The precepts that are enjoyned therein what ever duty we find God obliging his people to performe whether moral or ceremonial we may make either of them rules for our prayers and what ever grace tends to the right performing of it or quickening up the heâ—rts of men to do it may be lawfully called for if morall for the thing it self directly as for knowledge that we may love him or if Ceremonial for the thing signified as circumcised eares and hearts that we may be his people 2. The promises that are made therein what ever God promised to give his people or his Church in generall or whatever concerned the soul in particular or the body in things necessary for his promising David a Kingdome in special is no rule to us we may pray for the same thing as for raine in its season Zac. 10.1 and for a new heart and new spirit Ezek. 36.26 3. The threatenings that are denounced therein what ever judgment God threatens for sin in general or for any sin in particular it is lawfull for us to pray against that punishment in the commission of that particular sin It is therefore agreeable to the Scriptures to beg that God would not dispise our feast dayes not our solemn assemblies though we have sinned against him Amos 5.21 4. The providence observed therein when we see God in out-goings giving to this or that Saint such a particular grace sutable to the place wherein he put him or drawing him out of that misery this or that way wherein he was pleased to cast him this may be a rule for us to pray accordingly so Magistrates may pray for wisdome 1 King 3.9 and subjects to be delivered from all that oppresse them 5. The protestations that are declared therein what ever it be that God for the vindication of his honour or exaltation of his grace hath declared to the sonnes of men in reference to their sins or soules to there temporall or eternall estate may be eyed by us in our prayers and therefore boldly may we aske that we dye not the death though we be sinners Ezek. 33.11 6. The expostulations that are found therein We find the Almighty chiding and checking men for their wilfulnesse lazinesse idlenesse and prophannesse which humbly we may make use of in our pleadings with God thus Ierusalem may pray that suddenly
she may be made clean Ierem. 13.27 7. The Saints practises that are recorded therein What ever we find the Saints prayed for and were answered ether ad voluntatem or ad utilitatem whether to their will or to their well may be a rule for us to pray by and therefore we may pray to be delivered from unreasonable men 2 Thes. 3.2 or the buffetings of Satan 2 Cor. 12.8 2. We come now to the particular rule Which is that prayer composed by Christ and recommended to his Apostles as a prayer Luk. 11.2 and to be a rule and standard of all other prayers Mat. 6.9 Unto which rule scale or ballance should we bring most of their prayers and petitions who refused this form and rule especialy those that had reference to things lately acted upon the stage of these Kingdomes and the reason why they did so pray we might write over them and upon them MENE TEKEL Dan. 5.25 26. In this rule or pattern of prayer their are four things to be observed 1. The Preface or Introduction to the whole prayer In these words Our Father which art in heaven 2. The substance or the petitions themselves which are asked in that prayer In these words Hallowed be thy name c. 3. the greatnesse or excellency of the person unto whom that prayer is directed In these words For thine is the kingdome c. 4. The confidence of the petitioner to be heard in the things prayed for In this word Amen All which in generall shews 1. That we are to make a holy decent and honourable entrance or preface unto our prayers It is but blunt to hear men bolt forth thir petitions without giving God some holy title as Almighty God or holy and gracious Lord or Eternal God A Centurion beseeched him saying Lord I have a servant lieth at home sick of the palsie c. Math. 8.6 2. That when we come and appear before God we are not alwayes to be swelling in titles but have some enlargement by way of request contrary to the practise of some in our days that pretend they do appeare before God and speake of high things yet as if it were below them they will aske nothing of him but let us do otherwise for we have not been so learned by Christ. 3. That when we come to God to receive from him we are not to go from his presence except something be given to him from us we are at least to be thankfull unto him which is done when we divest our selves of all power worth and merit ascribing all the glory unto him 4. He that prays ought not to waver or be regardlesse but full of faith and desire to obtaine the things he openeth his mouth unto the Lord for and faithfully as well as heartily say Amen But to be more particular In the preface there are two things by which our prayers are to be ruled 1. What God is Our Father 2. Where God is which art in heaven He that comes to God must not only know that God is that is that there is a God of himself but also what God is to him as that he is his Father which is by Christ and neither can he so call him but by the spirit So that the three persons in the Trinity must be all believed by him that would pray as he ought Again God being our Father teacheth us 1. To love him 2. To fear him 3. To obey him 4. To honour him 5. To depend upon him 6. To love and pray for each other 2. Though it be said he is in heaven we are no to suppose he is confined there as if he were not upon the Earth for as a King though he be in all parts of all dominions by vertue of his laws and officers yet chiefly and in a more eminent and majestick way he is at the Court. So is God our Father said to be in heaven being there in his greatest glory Majesty and Dignity From this we learn 1. That we pray to none but to them whom we are assured to be in heaven It is foolish to pray to them of whom we have no certainty that ever they were and dangerous to pray to them of whom we have no great hopes that they are in heaven In both these respects therefore the Church of Rome had better reforme her self that her prayers may be answered 2. That we pray to none in heaven but to them that begat us to our Father only are we to pray now all others that are therein both Angels and men acknowledged themselves to be our fellow servants and therefore though in heaven not to be prayed unto 3. To have no earthly Imagination or thought in our heart in the time of prayer whether in respect of the glorious Trinity whom we pray to or of our selves or others whom we pray for As heaven is in our mouth so it ought to be in our affections 4. To have raised desires lifted up hearts all the time of prayer Heaven is high above us and we must lift up the voyce of our soul to be heard by our Father there and truly men ought so to compose their prayers in the length of them as not to destroy their own or their peoples fervency a thing not much noted and observed in our days 5. To be ever disposed and and fitted for prayer where ever we are in what place or dungeon we be God is above and heaven is above our fathers mansion house so that no time shall we misse of him nor no time shall he be from home 6. To have ever a strong confidence and faith to be heard in prayer Men may hinder much good doing upon the earth and may encompasse the Saint like bees then his hope is this that their hands are but short they cannot keep his prayers from ascending and therefore with confidence he may send them up 2 The next considerable thing in this prayer are the petitions that are in it In number they are six as Hallowed be thy name c. From them in generall we learn 1. To pray for things of moment and of weight All the petitions are of great concernment and indeed necessary to come to God begging trifles is below his Majesty and Grandour a Dâ—is nihil pretendum nisi bona simpliciter 2. To pray for nothing but what is good There is nothing in the petitions that is hurtfull either for the soul or body of man this should learn us to be farre from cursing or wishing evill to any person and indeed the curse may fall upon them that makes it he whom thou art so cursing may be praying Let him curse O Lord but blesse thou If this part of prayer had been eyed by many there had not been so many uncharitable petitions put up as there was These six petitions divide themselves into two parts Three of them concerns God Hallowed be thy name c. Three of them concerns man Give us this day our
and sole prerogative shewing that having come to God with some honourable and glorious tittle at our entry we are to give an honorable respect unto him at our close both in private and publick addresses The body of our prayers are not to be without some gratulatory expressions but thanks to be returned to his name 1 For his spirit that teacheth us to pray 2 For his patience in the time of our prayer 3 For his mercy in answering our prayer 4 For his Son in whom he hath accepted our prayer 5 For all his favours given without our prayer And as this glory is his due for ever so must we ascribe it unto him for ever that is 1 When ever we pray 2 Where ever we are 3 What ever we suffer 4 When we shall be for ever with him For though the Kingdome may be ours by gift and donation yet we must ever acknowledge it to be his and his Christs 1 By nature 2 By inheritance 3 By dominion This form of thanksgiving being ushered in by an illative practice For shews that we must in prayer reason with the almighty and give arguments to move him to mercy the Kingdome is craved of him for all power is his his name is to be hallowed for the glory is his We shall frequently see the Saints pressing God with argument and reason sometimes drawn from the Topick of his own glory as Help us O God of our salvation why should God help them Deliver us for thy name sake 79.9 and sometimes from the common place of their own misery as turn thee unto me and have mercy upon me Why for I am desolate and afflicted Psal. 25.16 And againe O keep my soul and deliver me and let me not be ashamed for I put my trust in thee Psal. 25.20 From this clause the Church of Rome may perceive her errour in making prayers to St. Peter Paul Mary Ioseph or Bâ—cket in regard that neither the Kingdome nor the power nor the glory is theirs for ever nor only as the word ever eyes the eternity past if we may so speak which she will grant but as it eyes that which is to come Peter and Paul yea all the holy Apostles evergiving to the only wise God even our Father and the Father of our Lord Iesus Christ the Kingdome the power and the glory Yea admit that prayers might be made unto them as Fathers of the Church now glorified in heaven yet is it not a strange solecisme to call upon the Virgin Mary or any other female Saint Our Father c. Ave Maria may and doth suit better with her being a woman then Pater noster except it can be proved than since her assumption she hath altered her sex as well as her condition 4 The last considerable in this prayer is confidence of the petitioner to be heard in things prayed for in this word Amen This word is a mother word in all languages and as Jesus a Greek word is understood by all hearers so this though Hebrew is used by all people and in Scripture notes two things 1. A wish that it may be so 1 King 13.6 2. A confidence that it shall be so Rev. 22.20 He that says Amen consents to the Petition offered up in affection saying Amen or so be it as Benajah or Amen so shall it be as the Church in those places above cited what care therefore ought men to have of the nature of those petitions they put up especially in publick nonsence blasphemy heresie fury might have been written upon the prayers of many in these late yeares unto which no true Christian could say and we know God did not lay Amen that ever requiring a full assent and consent to the prayer made Let this informâ— Rome and other Hereticks of their error in making the people say Amen 1 To those prayers they understand not in regard they are made in an unknown tongue a language of which the people hath no understanding 2 To those prayers which people apprehend not through the confusion disodrer discontinuing and rawnesse of the prayer made arising from the ignorance presumption and wilfulness of the prayer-maker that they who hears can no more remember what they have sayd Amen unto then Nebuchadnezer remembered his dream This is not written against any that hath parts and abilities fluently as the modern phrase is extempore to express themselves unto God for the people in prayer but to check some presumptuous pretenders to the same gift who are usually so much in the spirit to speak in their own language that they are without understanding Yet these were the men by whom this prayer of our Lord was undervalued in every respect for which it was composed they using it neither as a form of prayer nor for a rule of prayer and not being content with that blasted their verdure with the breath of malignancy who used it to any of these ends but some there were to glory be it spoken that were neither ashamed to use it in their closets nor affraid to carry it to their Pulpits both as a rule and as a form Blessed be the Lord who hath not given us as a prey to their teeth our soul is escaped as a bird out of the snare of the Fowlers the snare is broken and we are escaped Amen and Amen Psalm 124.6 7. SECT 5. We are now to proceed in discovering what must be shuned and avoided in prayer in which we shall not barely shew the things but the causes and the cures of them We are chiefly to beware of these particulars as great hinderances of Prayer 1 Sinfull distractions Math. 6.6 which are of two sorts 1 Brought upon us by others whether Satan or wicked men these are our affections 2 Brought upon us by ourselves these are our sins and of them chiefly we are to take care They proceed from these grounds primarily 1 By thinking too little of heaven or of God they are so seldome in the thoughts of men that it is a hard matter in prayer to keep our hearts upon them but a few minutes 2 By thinking too much on the earth or world The picture of the world is so lively upon some mens spirits that when they go to pray it fares with them as he that goes to bed who dreams usually of those things that most possesse his mind so they when before God are distracted with those thoughts they are more conversant withal c. To cure which disease or remove this kind of distraction consider 1 That nothing is more against the goodnesse of God he is hearty and real and serious in all his dealings and carriages towards us therefore we ought to be upright in our speeches towards him c. 2 That nothing is more against that reverence we owe God he knows the wanderings and aberrations of the heart and seeth the contradiction between our lips and affections which knowing we are to come before him with sutable carriage least we
charged with contempt to his Maiesty our blood be mingled with our sacrifices 3. Nothing is more contrary to the signs we make to God bended knees lifted up eyes would require humble hearts and devout desires for the eyes to be beholding heaven and in the same time the heart to be hugging the earth is but before God to be known a perfect hypocrite 4 Nothing is more able to hinder benefits from God his eares are not at all open to such a prayer and if he stretch forth his hand it may be to strike the offence is so much the greater that it is in an ordinance in which God is so nearly approached unto c. 2 We are to avoid in prayer causelesse hesitation we will not say in this case he that doubts is damned but he that doubts is doomed he shall receive nothing from God Jam. 1.7 qui timide rogat docet negare This ariseth 1 From a partiall apprehension of God they consider him as just great powerfull but see him not good kind mercifull c. 2 From a total apprehension of themselves they behold and that truly that sin wickednesse wrath c. are wholly and universally in them by which they doubt that God will not hear them nor regard them c. To cure which disease or to remove which doubting Consider 1 Nothing more can provoke God to call in question his mercy his long sufferring his goodnesse and to imagine he will not hear a sinner though he cry is in a great measure to doubt if he be God c. 2 Nothing is more against the word of God that calling upon men to draw near with full assurance of faith and to come boldly to the throne of grace Heb. 4.16 3. Nothing by this is to be had from God he hath declared his mind touching that man that prays doubtingly in plaine letters that who so runs may read it Iam. 1.6 7. 4 Nothing more dishonorable to be Son of God to doubt that he will not hear us because we are sinners calls in question all the sufferings of Christ or at least the perfection of his sufferings together with the goodnesse of his nature and fellow-steeling of our infirmities Heb. 4.15 3 We are to avoid direful imprecation above all things we are some do it to shun cursing or wishing evill or destruction unto any yet 1 Through passion 2 Through hatred The cure of this distemper may be wrought by these means considering 1 Nothing more is against the Law of God We are to speak evil of no man to be no brawlers Tit. 3.2 in our ordinary language sure therefore to wish no evill in our ordinary devotions 2 Nothing more against the rule given us of God every petition in that form of prayer composed by our Lord is for good and he that prays after that manner as all men ought he is to wish no evill upon any 3 Nothing more contrary to the mind of God he would have all men to be saved and to come to the knowledge of his truth 1 Tim. 2.4 4 Nothing more contrary to the practise of the Churches if any man will be furious or contentious the Churches of God know no such practise when they are reviled they pray when they are cursed they blesse if any of them as Stephan be stoned to death they dye not before they ask forgivnesse for their persecutors Acts 7.60 5 We must avoyd damnable objurgations To chide reprove or rebuke God when our former petitions are not answered is a greater sin then some that pretended to pray by the spirit make it who would most unmannerly to say no more rail at him 1 By pride Thinking that their intimacy and familiarily with him was slighted 2 By fear that their stratagems and designes by his long silence would be frustrated and disappointed This ought to be cur'd for its a deadly distemper for which end consider 1 Nothing is more against the practise of the Saints of God they say if we shall find favour in the eyes of the Lord he will grant us this or that but if he say I have no delight in you they will let him do what seemeth good unto him 2 Sam. 15.25 26. They will indeed complain unto him but never of him 2 Nothing more unbefitting him that calls upon God doth he think God is worthy to be prayed unto and at the same time deserves to be chidden there is no Syntax ◠between a bended knee and a reproving tongue a bendded fist is much more sutable and beats a better proportion 3 Nothing is more rejected of God he can bear with any thing better then with chidding and hear any thing with farre more patience the◠a reprose 4 Nothing favours more of that Spirit that is directly against God the first that ever we find accuse him was the Devill Gen. 3.5 yet not to God himself but to Ezra those men that in prayer can chide or accuse God to his face may goe to Satan and he will learn them not to blaspheme 5 We must avoid vain repetitions Mat. 7.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 use no heartlesse idle vain trifling repetitions This ariseth 1 From inadvertency when men fit not themselves before hand by setling and composing their thoughts 2 From stupidity when their shallownesse emptinesse or ignorance makes them for want of new matter to bring over the same trifling vain or heartlesse petitions again and again not being able to supply themselves with new matter To remedy these consider 1 It is against the rule of the Son of God his prayers is excellent for brevity order and perfection there is nothing in it that is overmuch nor any thing that is two little such ought our prayers to be rather short with pertinent proper and significant expressions then long with vaine trifling and frothy repetitions 2 It is contrary to the honour of God even before men it were ridiculous to be running over impertinently unto great men the same petitions we had formerly asked It were a a disrespect to earthly majesty to hear confused repetitions and sure it tends not to Gods honour to hear vain battologies 3 It is contrary to the nature of God as he is serious cordiall in all his workers and sayings he deserves to be heartily spoken to in all our addresses and reverently in all our prayers 4 It is contrary to the practise of the Saints of God search the Scriptures and never a vain word nor a trifling word is uttered by them who are most familiar with God but more of this by and by SECT 6. It is not the body alone that constitutes a man but the form that is the soul must-go with it and by that soul the body lives moves and hath its being the forme of prayer by which it receives its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by which it moves from earth to heaven and by which it is seen to live by man and known to be healthy by God comes now