God touching those blessings that he will give his children and a full of Will God wherein are all the duties he requires of his people recorded and inserted 2. In respect it was confirmed by the death and sufferings of Christ he was the Lamb slain before the beginning of the World Revel 8.31 Matth. 26.28 For this is my blood of the new Testament c. For where a Testament is there must also be a Testator Heb. 9.17 Having therefore the blood of Christ sealing this his last will it is called a Testament 3. In respect there is no addition to nor no diminution oâ—ght to be made of it When the Testator is dead there is nothing oâ—ght to be took from his Will nor nothing put to his Will Now Christ having fulfilled both Law and Prophets with his blood hâ—th sealed them by his death and hath threatned them that adde to or take from it Rev. 22.18.19 it is called and that fitly a Testament Quest. 10. Why are there some things in Scripture hard â—o be understood and whether the Scripture can dwell richly in those that cannot read That there are in Scripture some things hard to be understood is both arrested by S. Peter 2 Pet. 2.3.16 and known by the experience of the Saints who dayly pray that their eyes may be opened to behold the wonderous things therein written Psal. 119.18 which yet sufficeth not to maintain as the Church of Rome the imperfection of the Scripturâ—s For 1. It is but some things it is not all hard to be understood we easily understand the whole meaning of the Law and Prophets In loving the Lord our God with all our heart and with all our soul and our neighbour as our selves Matth. 22.37 2. Every thing that is necessary for salvâ—tion is most easie it is plain before us This commandement which I command thee this day it is not to hide from thee says God Deut. 30.11 And who dare say it is otherwise but observe when any thing is said to be hard in Scripture or obscure as the doctrine of the Trinity of the incarnation or the resurrection it is to be understood either in the mâ—stâ—ry it self or in the manner of its delivery now the mystery is in it self inscrutable cannot be understood nor fathomed by the wit of man we are not able throughly to apprehend the grâ—at mystery of the three persons the glory of heaven the proceeding of the Holy Ghost the nature of Angel the eternal decrees but the manner of their handling that is that these things are so is clear and manifest and held out to us for to believe which last is necessary to salvation not the other we may be happy though we cannot comprehend the nature of the Trinity yet we must beliâ—ve it The resurrection is an Article of our Creed that is we believe it and the ground of our belief is clear in Scripture though the thing it self be above our â—â—prehension 3. We ought to expect some hard things in Scripture it is no wonder to hear God speaking like himself he is delivering his own mind and sometimes he will speak according to his own conception yet that makes the Scripture no more imperfect then a man who knows not how the souls acts his bones grow nor how the watery humour of his eyes keeps a fixed place moves and how his soul by that humour discerns colours how the soul by the self same eaâ— jâ—dges of diversity of sounds is to be judged not a perfect man There are in nature many hidden mysteries and shall men wonder to find some in the book of God to come to the Question he purposely in his Scriptures conceals something from us and speaks soâ—e thing therein which is hard to be understood 1. To keep us humble knowledge is often times a cause of puffing up God foresees that men would be apt to be conceited and raised up should they comprehend his meaning therefore in divine things he wisely orders that all shall not be understood to keep down pride and bridle arrogance 2. To stir us up to diligence by this doing God intends to set us a working that by searching and praying for the spirit we might the better be brought to know what God would have us to do 3. To hold up the dignity of his word were it plain men would quickly contemn it Ministers would be slighted whose office is to open it to save his word therfore from being vilified he is pleased to wrap up some of it in the clouds of prophesies dark sentences visions that we may set the greater value upon it and men in their reading may have the more reverend thoughts of it which brings us to the second part of the Question whether it may dwell richly c. Which we shall answer briefly There are four wayes by which Christians may come to the knowledge of Scripture that is by reading by hearing by remembring by discourseing he that cannot read may have the Scriptures dwelling richly in him to salvation by the oâ—her three means Yet 1 Whose fault is it thou canst not read thy unwillingness or crosseness or thy parents neglect or carelesseness if thy self be in the fault the greater is thy sin be the more earnest unto God in acts of contrition and repentance 2. Hast thou not spent as much time in toys and in sin as thou mightest have learned to read in supposing thou wert brought up in ignorance if so redeem the time by a double diligence 3. Be more humble before God the less help thou hast of thy self call to God for more those that read must have Gods blessing before they profit and grace before they be righteous Thou shalt have grace if thou beest humble Iames 4.6 4 Be more diligent in other Ordinances if thou hast not skill to read yet hast thou ears to hear Faith comes by hearing Rom. 10 17. and by hearing of the word it may dwell richly in the salvation 1 Cor. 15.2 But this brings us to the second direction above proposed for the Words in dwelling viz. Of hearing the Scriptures that is to suffer our selves to receive the knowledge of the Scripture by its being opened taught or expounded this is done two wayes 1. Authoritatively and pâ—blickly proper to the Gospel Ministry which is commonly called preaching 2. Charitably and privately common to all believers called in the Text teaching we shall first speak of the publick proper to the ordained Ministers of the Gospel and in Order to it handle three Ordinances contemned in this age which are as adjuncts or circumstances to this Authoritative way of teaching these are 1. The time of preaching 2. The place of preaching 3. The party that preacheth The party that doth or should teach is the Minister of the Gospel appointed and separated thereunto by Apostolical Ordination the place of teaching is that which commonly and authoritatively is called the Church we shall speak of these in Order beginning with the
receive the seed upon good ground thus to know is only Life eternal he that thus knoweth shall no longer be called a Servant but a Brother a Sister and a Mother to Christ Iesus Matth. 12.50 SECTION II. THe next thing to be opened is to discover what it is to be well acquainted with the holy Scriptures this appears by what hath been already spoken yet for further demonstration to be acquainted with the word of Christ is 1. To know it from all other sayings of the world we are to know the very face of Scripture in the greatest croud of the wisest Sentences and know it from all the wisdom of the gravest Fathers For 1. We cannot otherwise reverence it as we ought we are to tremble at the word of God Isa. 66.2 There is such a Majesty in the word that we are to esteem the very feet of him beautifull that brings it when the voice of God soundeth in our ears if we cannot discern the Royaltie that is in it we are not like to esteem it as we ought or as God requires 2. We cannot otherwise believe it as we ought by not knowing it we may be drawn to doubt of the truth of it in discourses while men are dehorting from this or that vice or exhorting to this or that duty and intermingling either threats or promises the truth of both may be doubted either to the hardening of men in their sin or to cool their affections to the duty 2. To bear it in our mind above all other things in the world our hearts must love it above all see that our thoughts affections our desires our meditations be busied about the nature of it precepts of it promises of it and what ever we forget let us never forget his precepts Psal. 119 93. Let us make it our Companion by meditating upon it all the day ver 97. 3. To make it the Rule of our lives above all other things some walk after the ways of Ierobuam others after the counsel of the ungodly some râ—ns with a multitude to do evil others walk after their own inventions many walks after the flesh others according to the Prince of the power of the ayr the Spirit that now workeâ—h in the children of disobedience But we have a more sure word whereunto they do well that take heed as unto a light in a dark place until the day dawn and the day-star arise in your hearts 2 Pet. 1.19 And as many as walk according to this rule peace be on them and mercy Gal. 6.16 make the word therefore a Lamp unto thy feet and a light unto thy paths and then thou art acquainted with it SECTION III. WE are now to confirm the Doctrine by other places of Scripture in the doing we might muster up Legions of Arguments we shall content our selves with a few such as these viz. Among other warnings given the people of Israel there is one Deut. 11.18 to take heed that they served not other Gods Therefore ye shall lay up these words in your heart saith the Lord and in your soul â—ind them for a sign upon your hand that they may be as Frontleâ—s between your eyes and ye shall teach them your children speaking of them when thou sittest in thine house and when thou walkest by the way when thou liest down and when thou risest up and thou shalt write them upon the door posts of thine house and upon thy gates c. All which put together as laying the word up in their heart and soul teaching it their children always speaking of them it will amount to as much and hold forth the same thing the Doctrine doth We read again Deut. 31.11 12. that men women and children and the stranger that is in Israel must be gathered together That they may bear and that they may learn and fear the Lord God and observe to do all the words of the Law All sorts of persons must hear the Law learn it and observe it Also Iosh. 8.35 There was not a word of all that Moses commanded which Joshua read not before all the congregation of Israel with the women and the little ones and the strangers that were conversant among them Here the above mentioned Law is put in execution and performed by Ioshua no doubt but for the same end which the Lord commanded by Moses which was that they might learn to do accordingly The same did Iosiah 2 Kings 23.1 2. Who sent and they gathered unto him all the elders of Judah and Jerusalem And the King went up into the house of the Lord and all the men of Judah and all the inhabitants of Jerusalem with him and all the Priests and Prophets and all the people both small and great and he read in their ears all the words of the book of the Covenant so did Ezra Nehem. 8.2 3. It is a great charge in the Gospel to search the Scripture Iohn 5.39 and all as new born babes are to desire the sincere milk of the word 1 Per. 2.2 We cannot be ignorant that the man that would be blessed ought to have his delight in the Law of the Lord and in his Law doth he meditate day and night Psal. 1.2 Behold I come quickly saith Christ Blessed is he that keepeth the sayings of the Prophesse of this Book Rev. 22.7 These Laws and Precepts were never yet revoked and therefore they stâ—nd in full force and vertue signifying that it is the duty of all to have knowledge of and to be well acquainted with the word of God the Text it self seems to be Imperative Imperative praeceptionis Let nothing that is let neither Doctrine nor person whatsoever hinder the word of Christ from dwelling in you what means then the bleating of the sheep nay rather the lowing of the oxen in our ears nay rather the barking of Dogs against this Truth Beware of Digs Phil. 2. He that barks against the Scripture against the whole Scripture surely denies that Christ is come in the flesh and therefore is an Antichrist nay denies that there is a God and therefore is an Atheist For 1. It was Gods main drift purpose and intention in sending his Prophets and Ministers Rising up early and sitting up late giving precept upon precept line upon line Isa. 28.10 to have his people know his word and learn his Law 2. It was the end of Christs Incarnation and of his dwelling among men that his words might sink down into the hearts of men and possess their souls and spirits To this end was he born and for this cause he came into the world that he should bear witness to the truth Joh. 18.37 and the word of God is truth 3. It was the end of the Holy Ghost 〈◊〉 Inspiration when he inspired the Apostles in preaching and writing was it not for this that men might be saved by believing and obeying I write to you little children saith the beloved Apostle c. I write to you Fathers c. I write
Secondly their stubbornness in opposing those Laws made by lawful power and when punished eâ—ey call out of persecution They held it an undervaluing of themselves to crave this examination of their people by any Law made by the Church and yet no presumption to press it upon them by vertue of their own association in the mean time producing no Scripture wherein directly these things were either to be done by them or obeyed by the people Thus far have we gone touching the doctrine referring to the Sacraments the second part of that work which in the begin-was by us undertaken FIDES CATHOLICA OR THE DOCTRINE OF THE CATHOLICK CHURCH Referring to Prayer With a farther defence of the Book of COMMON-PRAYER Of the Church of ENGLAND By W. A. Presbyter LONDON Printed for Edw. Brewster at the sign of the Crane in St. Pauls Church-yard 1661 To Mr. Francis Winton Robbert Downs Richard Dogget Church-wardens And to all other officers and Inhabitants of the Town and Parish of Leighton c. Gentlemen and in Christ dearly Beloved WHat I first entered upon about three years ago in another place I brought to perfection within these few days in your audience and truly for their sakes for whom the foundation was layed was the roofe chiefely fitted and squared I am emboldned to affix your names to this treatise judgeing that as your patience and charity gave it hearing from the pulpit attentively your zeal and affection will entertaine it from the presse kindly It happened to be your lot after the nations unsettlement to receive orders for providing me a book of Common-prayer as a means judged by our superiors for the Churches tranquillity you hâ—ve here in a few words that book defended by which our submission not for necessity but for conscience unto it may be justified and God be praised that he was pleased to give you that honour as in the least to be helpers in a publick way of that distressed Church into whose doctrine you were baptized Enter into this treatise and learn how to behave your selves in prayer to God and men and for men to God and to some men chiefly for God and to all men in God that with all Saints you may be glorified by God unto which end he shall further contribute his prayers and endeavours who is Your Minister in the Lord Jesus Will. Annand Of PRAYER CHAP. 1. 1 Thes. 5.17 Pray without ceasing GOd who at all times is rich in mercy and ready to forgive yet will have his people to call upon him for that mercy and make known unto him their desires or suits in that particular to signify not his straitnesse or backwardnesse unto them but their duty and dependance upon and towards him This is the third ordinance we undertook to defend cryed down in this generation by some that pretend to the Spirit and therefore to be held up by all that give attention to the word The misapplying of the word in our dayes The neglecting of the Sacraments hath raised such division and broached such foolish questions which gender strifes 2 Tim. 2.23 that the gift or spirit of prayer thoâ—gh mâ—ch boasted of was never lesse possessed that chiefly consisting in love and Charity Yea that gift of prayer that was became much spoyled not to speak of them that altogether threw it down as a thing of naught by some mens unnatural uncharitablenesse heedlesse impertinencies strange extravagancies apish gestures ugly faces and ridiculous tones which yet was no more to be wondered at then to see a stranger wander that either willfully hath left or cruelly murthered his guide Their flighting or disgracing that rule of prayer given to the Church by our Lord and Saviour was without question the ground or stem upon which these errors grew and stood and the matrix or wombe wherein their Heteroâ—lite petitions were conceived and bred but for the present to let them passe In prayer there are three things 1 Petition Iohn 17.51 2 Confession Psal. 51.5 3 Thanksgiving Rom. 6.17 We shall chiefly speak of the first the other two naturally following it will come and present themselves to our meditations freely without a particular summons for which cause it is by way of eminency called and 〈◊〉 for the present be entituled prayer In which we shall 〈◊〉 1 Its Nature 2 Its Ground 3 Its Parts 4 Its Rule 5 Its Hinderance 6 It s Form 7 Resolve some questions SECT 1. The Nature of prayer shall not be unknown to him that exerciseth his understanding about the parts of this description It is an immediate hearty calling upon the true God through Christ according to his will for the obtaining of any blessing to or diverting of any judgment from our selves or others for whom there is hope God will be entreated 1 It is an immediate c. This excludes praying either to Saints or Angels and according to the rule of prayer shews that immediately it ought to be made to our Father which is in heaven without making any direct prayer to Saints besides God or indirect by Saints to God though they be in heaven 2 It is an hearty calling c. It is not only a speaking lip but a praying heart that shall be accepted when the mouth is pleading and the mind not closing there is a more just cause of Gods complaining then of Delilahs Iuâ— 16.15 How canst thou say I love thee when thy heart is not with me he that would have God to have a pittying eye and a powerfull arme must in himself have a praying heart hence it is called a lifting up of the soul Psalm 25.1 and a pouring out of the soul 1 Sam. 1.15 In a word quod cor non facit non fit that prayer that is not hearty is but babling not praying an act of disobedience not duty heighting sin not removing judgment nor procuring mercy 3 Upon the true God Daniel and his companions prays unto the God of heaven Dan. 2.18 David to the Lord God of Hoasts Psal. 84.8 Moses Comes in the name of the Lord God of the Hebrews Ezek. 7.19 The God of Abraham The God of Isaac and The God of Jacob is the God of the Christians and to him the vow only is to be performed there is God can deliver after that sort he doth let prayer therefore be made only to him and daily let him be praised let none say any more to the work of mens hands ye are our Gods for in him only the fatherlesse findeth mercy Hos. 14.3 4 Through Christ before the fall men might have worshipped without a mediator but since we must make Christ as the Tyrians did Blastus Act. 10.20 our friend he is the eye by which the Father sees the miserable the ear by which he hears the humble the hand by which he helps the impotent the feet by which he hastens to relieve the oppressed and the heart by which he delights in the prayers of his people 5 According to his will This
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
closely suffered to go out of our minds nay how shall they be saved if they keep not in memory which it preached unto them I Cor. 15.2 or what is read by them not that all is read can be remembred but to sufferit to go from our hearts for want of meditation application communication and esteem it no losse to find our selves ignorant or forgetful of those grand truths upon which hangeth all the Law and Prophets viz. to love God and our Neighbour as our selves Matth. 22.40 Every Chapter Men read or Sermon men hear makes them fitter for heaven or fuell for hell Take heed to this all you that forget God lest be tear you in pieces and there be none to deliver How many are there that after hearing or reading remember no more the thing read and heard no more then Nebuchadnezar did his dream Dan. 2.3 his spirit was troubled their perhaps are affected yet for what neither can discover Caduca est memoria fragilis Let us ask this gift of rememberance with earnestnesse that the spirit may help this infirmity but let not carelessenesse be our bane lest damnation be our portion 4. When it is partially received some there are that will part stakes with God receive and embrace some part of his word and reject another they will fear an Oath yet love a lye They will seem in all their actions to intend to do nothing more then the advancement of Gods glory yet calumniate and back-bite their Brother and privally slander their own Mothers Son Psal. 50.20 They will reprove as the Scripture exhorts but forget to do it in meeknesse and love as it commands They will abhor an Idol yet commit Sacriledge Aut muta â—omen aut animum said Alexander to a Souldier of that name and a Coward either deny thou art a Christian or live like one How many in these days do cut and mince the Scripture to make it speak what they have sophistically thought upon though contrary to that Idiom that naturally God hath given it à principto It is all the word of Christ and therefore none of it to be refused to walk according to half the Scripture will never altogether bring thee to heaven dimidium in this sense nihil est that half which thou conceitest thou keepest shall condemn thee at the latter day for thy injustice in robbing it of its holy companion and associate Iam. 2.9 Truth himself hath told us that whosoever shall break one of those least Commandments and shall teach men so he shall be called least in the kingdom of Heaven Matth. 5.19 There is no minutila legie all are magnalia untill men find out a little God and a little Hell there is no little sin Let the word of Christ all the words of Christ therefore be entertained in your hearts and suffered to dwell SECTION II. Let the word of Christ dwell c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cohabitare inhabitare let it dwell frequenter habitare let it constantly abide in you and have its abode with you this word dwell Imports 1. A willing entertainment of the word of Christ A man will not suffer that person to dwell in his house whom he will not entertain or bid welcom dwelâ— supposes entertainment Many will not bid the word of 〈◊〉 speed there was in our Saviours time some that hated the light Iohn 3.20 It was as unwelcom to them as a Candle is to a Sluggard wken he is newly awaked nay when he is awakened and a candle held to him they strugle against it would have it puffed out and turne from it but those Colossians must give it entertainment in their hearts and consciences in their souls and their affections when the light comes they must rejoyce at it rise and work by the light of it Nay every Christian must be that wise woman whose candle goeth not forth by night Prov. 31.18 this light of the Word must always be entertained that by it we may see the state of our soul and how to work the work of God Christ stands at the door of mens hearts and knocks Revel 3.20 he knocks one way by his Word if you will let him come in that way he will sup with you and you shall sup with him he will give you better and choicer cares then you have to present to him give him but hearing he wil give you good councel give him your love you shall enter into his joy give him your service he will give you his Sonship give him what you can though it be little and you shall have of his abundance give him your heart he will give you of his glory nay have you nothing to present this heavenly guest withal then ask him for the Kingdome of Heaven you shall have it of him 2 Familiarity and acquaintance dwelling in ones house or with him supposes acquaintance and knowledge of him The Word of Christ ought not to be a stranger in a Christians breast he should Commune with it as a friend with a friend in his own heart whatever man be doing let the Scriptures be at his right hand Amicus est alter ego Let the Word of Christ be ever with him as a faithfull Companion it is the most reall friend that a Christian soul can keep company withall it is a sound and unfeigned Councellor an upright and impartial reprover it wil neither flatter nor dissemble but declare it self to all persons at all times in all companies fairly plainly and savingly It will approve of every thing that is just and no more reprove whatever is amisse and no lesse 3. Abiding or residence He that comes to lodge in an Inne for a night or that comes to a place for a Week is not said to dwel but where his home is The Wâ—â—â— of Christ must not be lodged as a stranger or entertained as a frâ—â—â— on the Sabbath day How many are affected with it and for a time with joy receive it but fall back to their old sins again and remember it no more then a tale that is told yea possibly not so much It is to such as a stranger with whom they make merry for a night and rejoyce in its company afterwards shake hands and fall to their work again Men must resolve never to let the Word go if they purpose to be happy when this departs love grace strength Counsell joy peace comfort light food health happinesse nay our God and Saviour take their leaves of us and follow it When some comfortable holy resolutions are wrought in the soul by the application of some precious promises or strong convictions by the means of some terrible threatning they are not to be suffered to depart till by the one or by the other the heart be brought to a holy and through reformaâ—ion 4. Consent or agreement Dwelling supposes usually Identity of affection as wel as of place and situation we cannot well dwell with that man with whom there is contention or
may answer all Satans temptations and put to silence all his fleshy Emissaries SECTION V. LEt the Word of Christ dwell richly in you in all wisedome c. Many there be that are often upon the search of the mind of God and studious to find out his meaning in the dark and hidden mysteries of prophesies and Revelations and in their thoughts draw from them unlearned and foolish Questions which do gender strifes 2 Tim. 2.3 forgetting or neglecting the words of faith or good doctrine 1 Tim. 4.7 bu◠this is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all wisedome then dwels it twice wisely 1. When those truths are entertained that have a more proper tendency to the bringing of the soul to the perfect obedience of the Law of Christ how the grand duties of mortification shall be performed and what leads unto it how the Sabbath ought to be kept how those talents or gifts that God hath given them are to be improved will profit a man more then the knowledge of the time or fall of Antichrist and to know which way to appear before Christ without spot or wrinckle will conduce more to the souls happinesse then to study the day or year of the Son of mans coming down to judgement 2. When those truths are studied and received that are in their own nature necessary for a mans salvation Without holynesse no man shall see the Lord Heb 13.14 For a man therefore to discover to himself by the Scripture what holinesse is how to procure it if he want it preserve it if it be enjoyed will breed more unspeakable comfort then to know by the Scriptures What shall this man do 3. When those truths are most known that are for the more magnifying and gloryfying of God among and in the sight of the Sons of men to know how to maintain good works Tit. 3.8 and to let our light shine before others will bring more glory to God then to study what work God was doing before he made the World or if he will make another when this is finished A clear understanding of these truths and store of these laid up in the Garner of the soul will make a man rich in all good works and wise unto salvation SECT VI. LEt the Word of Christ dwell richly in you in all Wisedome teaching and admonishing one another c. We are not born altogether for our selves when men by faith as living stones are united to the body of the Church others are to be held fastned and preserved by them we ought to behold and consider one another Phil. 2.4 We ought to look on the things of others there is a publick teaching proper to the Gospel Ministry and there is a private Teaching common to the holy Priesthood Come Children hearken unto me and I will teach you the fear of the Lord is a Saints Dialect Psal. 34.11 Teaching according to some is instruction in matters of faith not done because not known and admonition hath reference to matter of fact known but not done of both these at large afterward we must speak for the present we may know that these duties are mutuall Teaching and admonishing one another he that now teacheth must by and by be a hearer and he that admonisheth this day must not be offended if he be reproved by his Brother to morrow SECTION VII LEt the Word of Christ dwel richly in you in all wisedome teaching and admonishing one another in Psalms Hymns and spirituall Songs c. There are some that will rise early to follow after Strong-drink these wil hollow and roar over their Cups they will make a gracelesse as well as an unseemly noise and these by singing or rather howling expresse their delight in the Acts of drunkenness Our Apostle would have these believers to expresse their joy in spirituall singing for their Christian Conferences How these three differ cannot be easily determined since there are variety of judgements equally probable or if they do differ at all is by many questioned It shall be left to the choice of the Reader by laying before him two or three of the chief Opinions 1. Some by Psalms understand those Songs or Psalms of David that were sung in the Temple and plaid upon by Instruments as those Psalms that were played upon the Organs Lute Harps Cymballs or any other Instruments and Hymns and Songs to be such as were only by voyce sung in the Jewish Temple or in private houses an instance of the first we have Ezra 3.10 of the other Mat. 26.30 2. Others by Psalms understand the whole Book of Psalmes whereof David was the principal if not the only Author wherein we have an Epitome and an abridgement of the whole Word of God By Hymns they understand those Songs that were penned by Moses Deborah Hezekiah wherein properly the praises of God are contained as of his power mercy greatnesse or in a word any song in Scripture whereof David was not the Author but other holy men By Songs they understand any Godly Religious Song used or composed by good men which though not proceeding from the infallible Spirit of God yet might advance godlinesse in the hearts of the pious users of them such as at this day is our Lamentation of a sinner or the like 3. Others there are who understand these three to signifie all one and the self-fame thing viz. the Psalms of David Hymns and Spirituall songs being only a variation of the phrase and holding out those Songs that that sweet Psalmist of Israel did compose for the benefit of that Church over which God had made him a Feeder or a Keeper where of some are Eucharistical spending themselves in praises some Penitential washing themselves in tears and some Petionary The Hebrews give generally those names and that promiscuously to the whole book of Psalmes as it is Composed in our Bibles But the Apostle is careful that the Psalm Hymn or Song be wel tuned he would have them sing with grace within their hearts he would not have them to have any inclination to pride when they sing Lord I am not pusst up in mind When Mary sung her soul did magnifie the Lord. It is known that the Heathens in their meetings sang and did sing Songs of praises to their Gods and Goddesses for their supposed goodnesse and greatnesse Here Christians are exhorted to sing but not to such we ought to sing but it 's with Grace in our hearts to the Lord Sursum Corda to the Lord let us lift them up He gives a particular direction in this place touching singing of Psalms in a more especiall manner then of other duties but we are to know 1. That he restrains not all Scripture to Psalms for there are Precepts Histories Prophesies Epistles in holy Writ which must be entertained as wel as Psalms Nor 2. That he would have other parts of Scripture put from their true and proper inheritance which in all ages they have had as to be looked upon
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
2 Peter 1.29 And as many as walk according to this Rule peace be on them and mercy and upon the Israel of God Gal. 6.16 Hence it is that the Scriptures are called Canonical because they contain and give a perfect Rule of all things conducing to salvation 4. God hath now ceased to repeat any new matter to his Church or for giving them any other Rule We must know that God who at sundry times and in divers manners spake in Times past unto the Fathers by the Prophets hath in these last days spoken unto us by his Son Heb. 1.1 We are to expect noâ—hing now but to walk according to what his Son hath given us and to the word his Son hath left us God hath revealed his mind by his Son to the world and there stops his Son at the time appointed will come to Judge according to this Rule that he hath left behinde Him 5. By this Rule only can the soul be satisfied and peace secured when this Rule is left what Rule can man have to walk by nay how many Rules shall he presume to settle himself by when this is laid aside All other are so full of uncertainties so loaded with doubtings so liable to exceptions so uncomfortable in distresses so various in their natures that like Noahs Dove Gen. 8.9 the creature can get no rest for the feet of its soul untill it pitch upon this again When he that is builded that is ruled and fitted to upon the foundation of the Apostles and Prophets Iesus Christ being the chief corner stone groweth unto a holy Temple c. Ephes. 2.20 being â—â—stened secured and confirmed he grows in holiness and purity and in Christ is quieted and glorified 6. The Spirit of God it self when it acts within us is to be tryed by this Rule We are not to believe every Spirit but try whether they are of God 1 Ioh. 4.1 And this is one way to see if it speak according to the teaching of Jesus Christ or not Ioh. 14.26 The Doctrine that St. Paul taught was by the infallible Spirit of God and yet the Bereans are commended by the same Spirit for searching the Scriptures to understand whether the things thâ— were spoken were so or not Acts 17.13 7. We should open a wide door to all impieties and prophaness should we admit another What Laws might not be baffled by pretence of the Spirit what murders thefts might not be committed under the notion of a Call from God What man could be secure of his life or his goods if men might walk according to their own wills How often is that in Scriptures In those days there was no King in Israel but every man did that which was right in his own eyes And what villany was then committed is clear and obvious 8. We have seen sad wanderings and dangerous paths since this doctrine of inward Light was known or broached The sâ—me teacheth the Reformed Churches of France Art 2. Belg. Art 7. Bohem. Art 1. Helvet Art 1. of Ireland Art 5. and Article 6. of the Church of England The Article it self is this Art 6. of the Church of England Holy Scriptures containeth all things necessary for salvation for whatsoever is not read therein nor may be proved thereby is not to be required of any man that it should be believed as an Article of Faith or be thought requisite and necessary to salvation c. Quest. 3. Whether men may come to a saving knowledge of GOD without the Scripture That there is a natural knowledge of God in the hearts of men cannot be denied by him that knows his own soul the Nations never so barbarous acknowledged ever a superiour power and supreme being unto whom they called for help in their distresse but a spirituall saving knowledge of the true God is only to be acquired from the Scriptures but we must distinguish 1. Between Infants and the Adult how God works upon Infants in a saving manner to fit them for himself is a Theam the Scripture is dark in that Infants may be saved and that some are is easie to be defended though they are not capable of knowing God by Scripture the Question is to be understood of the Adult and such as are grown in years 2. Of the Adult there are two sorts some that never had the Scriptures unto whom the knowledge of Christ never came these we ought not neither will we judge them but leave them to rise and fall to their own master and others that have the found of the Gospell unto whom Christ hath been preached of them only is the Question proposed 3. Those that have the sound of the Gospell are of two kinds Some of them God hath bereaved of the use of sence or understanding one that is born deaf another that hath not the uâ—e and exercise of Reason we must behold as perpetuall Infants and leave them to the Judge of Israel that will do justly And others there are unto whom God hath given the benefit of sence use exercise and reason those then who having their understandings open to receive the Gospel and opportunities of hearing can have no knowledg that is saving without the Scriptures For 1. There was never any other way given by God The Scriptures since their composing have been by God given unto men that men might live by them know him serve him in this only is the way to motives for holynesse and piety here alone can we read of Heavens glory to stir up zeal and of eternall life to cause diligence 2. There was never any other way known to the Church of Gods The Scriptures are written that ye might have life through his name Joh. 30.31 The Church of Ephesus is recommended to this Word by Paul it being alone able to build them up and give them an inheritance among them that are sanctified Acts 20.31 Blessed is he only that keepeth the sayings of the prophesie of this Book Rev. 22.7 3. We are to shun him nay curâ—e him that wâ—â—ld teach us another way For though we or an Angell fâ—â—m Heaven preach any other gâ—spel unto you that is that holds ouâ—â—nothâ—r way to be saved then is in the gospel then that which we hav◠〈◊〉 unto you let them be accursed As we said before so â—ay â— now again If any man preach unto you any other gospell let him be accursed Gal. 1.8 9. An Angel who is incompassing the Throne of God dayly and whom â—od useth as his Messenger Ordinary should he as from God reveal another way of salvation though by his very nature and holynesse he might allure men to this doctrine but forewarned forearmed he were to be Anathema Maranathâ— 4. What need we any further witnesse we our selves have heard him say To the Law and to the Testimonies Isai. 8.20 Thou shalt not go aside from any of the Words that I command thee this day to the Right hand or to the left Deut. 28.14 Quest. 4. Whether Perfection may
Son Iesus Christ whom to know is life Eternall Joh. 17.3 3. Resolve to practise the Word what vice thou findest the word to reprove charge thy own heart not to act strive not against the Spirit in the Word but says speak Lord for thy servant hears What Act or duty it exhorts unto stay not but make hast to perform all Righteous Judgements Make haste least hell and damnation overtake thee left hardness of heart and willfullesse of soul creep upon thee and God and his grace forsake thee and thou become like those that go down into the pit What thou ara commanded to do do it withall thy might resolve to confâ—ssâ— sin and forsake Transgression thou shalt have mercy for sin and for iniquity 4. Resolve to believe the Word and that stedfastly What God hath declared and purposed in his Word touching Saints or sinners in reference to a Temporâ—ll or Eternall condition must be believed if we would be saved 1 Cor. 15.1 2. God says that he comes quickly and his Reward is with him Rev. 22.12 Do not mock saying Where is the promise of his coming 2 Pet. 2.3 4. What hâ—th passed from the mouth of God is by man to be believed if Judgement it is to be feared if promises to be loved The wicked may presume of his present security and cry peace peace The Righteous may doubt of his present safety and say One day or other I shall perish yet say to the Righteous it shall go well with him and wo â—nto the wicked it shall be ill with him Isai. 3.10 11. this if thou believe thou shalt do wel 5. Resolve to receive the Word and that wholly It is not the duty nor suits it with the profession of a Christian to pick out of Scripture and separate one part of the Gospell from another Even in this sence these are days of separation c. Let not a tittle of the Law or Gospell be by thee slighted the Word of the Lord is for ever settled in Heaven his faithfulnesse to all Generations Psal. 119.89 90. though now the Spirit of this World can set the Son against the Father and the New against the Old Testament and the Servant against his Master the Epistles against the Gospell yet from the beginning it was not so The Christian being thus prepared for reading what David said to his Son when he had instructed him cocerning his building of the Temple shall be said for him Now my Son the Lord be with thee and prosper thee 1 Chron. 22.11 2. In Reading 1. Read it Reverendly It must be read as the Laws of the great mighty and Eternall God upon the performing of which depends the Eternall happiness or misery of thet soul that is at this present within thee it must not be read as a story It remains for ever to acquit us or sentence us this man will I look that trembles at my Word Isaiah 66. 2. The Laws was delivered with Thunderings Lightnings and smoak Exod. 20.18 to create a Reverential fear in the souls of men left that fire come down and that smoak break out into a flame to consume that spirit that shall contemn the least of those Commandements 2. Read it heedfully What thou readest let thy Judgement be employed about it not a word thou readest but there is something of an everlasting concernment to thy self Some studie the Scripture and observe things without themselves but these men are not wise O thou man of God flye these things and follow after Righteousness Godliness Faith Love Patience Meeknesse 2 Tim. 6.11 this will profit thee more then to enquire after the State of this or that man or that will profit thee nothing here and the other will both here and hereafter 3. Read it distinctly It must not be read as if we were in haste or could not tarry as Saul for answer from the mouth of the Lord we ought to ponder every line as did Ezraes and his â—ffâ—ciats when they read the Book of the law of God they read it saith the Holy Ghost Distinctly Nehe. 8.8 he that huddles up this duty but looses his labour and if it be not done again his own happiness if it be hastened by the tongue it is to be feared it will not tarry long at the heart we ought to say to every verse in Scripture as Iacob to the Angel Gen. 30.26 I wil not let thee go except thou blesse me 4. Read it affectionately Arr thou hungry thou would'st eat thy meat with gladness and joy of heart It is the word when thou hast done all that thou must live by be saved by it s called Bread Ames 8.11 And that is the staffe of mans life It s the word of eternall life Iohn 6.68 It s thd water of life that enlightens the Eyes and rejoyceth the heart Psal. 19.8 It feedeth and strengthneth the Soul Deut. 8.3 It maketh a man to be born again 1 Pet. 1.23 It purifyeth and cleanseth men Iohn 15.3 purifies them from tueir iniquity and cleanseth tham from sin Psal 51.2 116 9. And therefore with joy draw thou water out of that well of Salvation Isa. 12.3 5. Read it dayly O how some have loved the Law and made it their meditation all the day Psal. 119.97 There ought not a day to passe without inspection into this word the soule of man is in continual reparation for it is subject unto loss and damages there is no day wherein Satan assaulteth not no day but may be our last day no day wherein man may not see evill or fall into evill and therefore no day ought to passe without our guard against evill and an antidote to cure the evill the word hath a soveraign quality to cure all our running sores we ought therefore to have our meditations there upon night and day but in this two things must be avoided 1. Wearinesse when thou findest thy self growing weary of reading O how fraile is man O bon Jesu lye close the Book and goe about thy lawfull and ordinary occasions for in that thou must also serve God as the Scripture commands the. Yet in this let me charge thee by God not to nourish sluggishness drousiness or idelness 2 Confidence it is the blessing of God that must make thy dayly reading profitable unto thy soul depend not and trust not therefore upon thy doing without him thou canst do nothing In this also it s not onely the hand of the diligent but the blessing of the Lord maketh rich Prov. 10.4 22. that is in the word of Christ. 3. After reading 1. Meditate upon the word it is meditation that gives a soule to reading and breaths in it the breath of life it makes the word to be lively and o stir in the soul. It wat Davids meditation all the day Psal. 119.97 Nay all the night too Psal. 16.7 So must every one thâ— would frame his heart according to Gods heart and have the Scripture thereupon God would
3.10 2 External that is in body where he was like God 1 In Immortality Death was to have no dominion over him dissolution he was not to know God is Immortall and man in Immortality was like him 2 In Dominion over the creatures God gave man half his Empire to rule over Gen. 1.28 The furious Lyon the Kingly Eagle and the great Leviathan man stood in no awe of they all submitted to his Scepter The whole Creation of Beasts and Fowl was brought before him and though he was naked he feared them not and they disobeyed not him Gen. 2.20 This ushers in the second part of the question why man was created Naked For answer to which we make this brief reply 1 That but for sin this would be no more a question then it is now why men cover not their faces that was a piece or part of that perfection wherein God created him cloathing is but a cumber a toyl a labour a trouble and God made him perfectly happy 2 To admonish him of his sociable and peaceable life with his kinde God created other creatures with weapons strength to defend themselues against each other to some he gives swiftness to others craftiness to others strong and hard hides to others hard hoofes to some prickels to some sharp claws to others stings and poyson but only man is naked exposed open and free so that we see when men go to make war one upon another they deform themselves and look liker monsters then men God therefore would teach him by his being naked to live peaceably and sociably in the world 3 To Admonish him of his diligence and industry He hath given man little without him besides his skin yet Inriched the World for his use and that he might Imploy himself in some refreshing labour without trouble and do those things in the World most pleasing to himself what ever they were with the greater facility God created him naked 4 To discover the excellency of Adams perfection God did not make so beautifull a Creature to hide it in the cloud of a Woolen Silken or Linen garment he was the most beautifull of all creatures and God would have his beauty discovered As Eva was the Mother of all living I am prone to suppose she was the fairest of all her Daughters that lived and God would have her favour seen What needed cloathes to either since both were perfectly holy It was their holiness that made them not ashamod of their being naked Gen. 2.25 Quest. 7. Whether the reading of the Ceremonial Law be profitable to a Beleever Or whether any part of that Law be established under the Gospel The Law Ceremonial which consists of Types and Shadowes as Washings Shavings and Offerings of Sacrifices Shedding of blood Sprinkling c. some may think to be needlesse under the Gospel but they erre a Beleever may reap much profit by them 1 They may serve to confirm his faith in the truth of the Word by his seeing the Types fulfilled by Christ he is the Lamb of the Male kinde that must be Offered for the sins of the World He is the scape-goat that taketh the sins of men into the Wildernesse of Oblivion 2. By them we may take notice of Gods offence at sin he wil have the blood of man or of beasts to satisfie his Justice in respect of sin willing to spare men untill the Son of man come the blood of Buls and goats shall serve to the purifying of the flesh 3. By them believers may be excited to love Christ the more for freeing them from the burthen of that Law It was a yoke that the Jews were not able to bear Acts 15.10 By Christ the Believer is freed from it he is not now tyed to Ierusalem he needs not go there to worship neither need he kill his beast for Sacrifice but offering pure hands without wrath and doubring makes him accepted in the beloved 4. By that Law we see that there is but one Saviour for Jew and Gentile which may be the ground of many a fervent prayer for the Jews Conversion that they might effectually have the blood upon their hearts for the pardon of their sins whose blood typically they shed for the remmitting of their offences Poor souls whose Fathers saw his blood in the killing of their beasts yet their seed to be killed through their not believing in his blood now that it is poured forth Return O Lord to thee many thousands of Israel 5. Believers by that may see how carefull God is of his Worship in his making such strict Laws Statues and Judgements and the least of them to be fulfilled under the pain of being cut off 6. They may fear to sin the more against the gospel if it was dangerous under so dark a Ministration what now if it was death to break the Law delivered by Moses what then to sin against the Law given by Christ if these escaped not that broke the Law because they were delivered from Egypts thraldome How shall we escape if we neglect so great salvation Heb. 10.2 3. Let us not sin the more because the yoak is took from us but rejoyce always in God that made us free in Christ which calls upon us to see if by Christ we are free'd from any part of that Law or from all of it which is the second part of the Question The ground of it is the determination of that first and famous Counsell of the Church Acts 15. In which it was appointed v. 29 that the converted Gentiles should abstain from meats offered to Idols and from blood c. By reason of which precept some conclude this part of the Law to be confirmed under the gospell and by Christians to be observed But these men erre not knowing the Scriptures For the detecting of which errour we shall promise a few things touching the institution of the Law and the reason of the Law 1. Of the Institution When God had preserved himself a very small remnant in the Earth by Noahs Ark he gave to Noah and to his Sons every moving thing that liveth for meat Gen. 9.3 But flesh with the blood thereof which is the life thereof these they must not eat that is flesh with the blood in it or raw or not thorowly boyld or not throughly blooded or not throughly dressed as for haste the Israelites did 1 Sam. 14.32 33. Afterwards in the time of Moses this Law was enlarged Levit. 17.1 Prohibiting not only the eating of flesh with the blood but the blood of any manner of flesh v. 10. v. 14. so that untill Moses the not eating of blood divided from the flesh is not expressly forbidden though it might not by holy men be eaten for a reason hereafter to be shown 2. Of the reason of this Law and that is three fold Either 1. Physicall 2. Morall Or 3. Mystical 1. Physical The blood of beasts divided from the flesh eaten alone or the blood of beasts eaten
that working distracts the soul and will not suffer the heart of man to close in a spiritual way to bless and praise the Lord now who knows not carding diceing bowling cocking stage-playes may-games wakes do wholly pull back the soul and indeed who follows those things cannot be said to rest so much as his horse 2. The very end of instituting the sabbath is against these things that men might in a publick solemn way entertain Communion with God that they might meditate in his word read on his Scriptures that they might be Holy is the sabbath designed now these sports and their attendants are so far from conducing to this end that many of them that so do appear rather to have Communion and fellowship with Sathan then with the Father the Son lying swearing coveting quarrelling and often times murdering is the issue of some of them and snares traps and temptations to sins are in the bowels of them all 3. Some of these sports in their own nature seem to many knowing men to be unlawful at any time particularly that bruâ—ish and undelightful spectacle of Cock-fighting for man who is a rational creature to sit and behold more usually for covetousness then for delight these poor creatures destroy one another through that enmity which he put in them is unworthy but possibly the young Gentleman is of another judgement his conscience assures him it is no sin to behold that spectale I will not question his judgement but doing it that day makes it clear he hath no conscience For 4. It lays a platform and foundation for future prophaness the young usually are the persons subject to those extravagant vanities and he that follows them in this tender years may rather surfeit of them then willingly lay them down in age these pleasures may leave him not he them for pleasure is alwaies upon its young legs and desires to be sporting It loves not the company of old men so well as of their Sons Now by this there is a root of prophaneness planted and it may go from generation to generation he that is allowed or can allow himself any part of the sabbath to sport in may in time take half the day and afterward the whole Day he may not value the fourth Commandement and that may make him break the third which may provoke him to break the sixth and by a strange progression doibling his sins he may grow a Devil incarnate It is easie to be observed that the Apostacy of this age usually begins at the sabbath they often quarrel with this first doubting of its Authority they are in time resolved then they doubt of the Assembly then of the place of worship then of the parts of worship then of the God who is worshipped c. Let us therefore of our spending the sabbath have care and serious thoughts that sin and iniquity grow not upon us and the root of prophaneness overspread not our families 5. It put â— a reproach upon Christ and casts a scandal upon that Religion we profess There are but two Religions that keep a sabbath beside the Christian that is the Turk and Iew the former keeping Fryday the other keeping Saturnday for set times of worship who are most precise and strict in their service refusing to do many things wherein even necessity might excuse them Shall the Christian therefore that would be thought to serve God after a more true manner and pretends his sabbath is more Holy then theirs as it is give himself to those pleasures and vanities upon his time of worship this must needs make those Infidels to deride Christ and by such practises to abhor our profession and mock at all the other parts of our religion Quest. 4. Why did God give charge concerning the resting of beasts upon the sabbath God takes care for Oxen we may in some sense affirm since in his own Law out of his mouth he gives charge concerning them the reasons may be such as these 1. From that tender care that he bears to all his creatures the Ox and the Ass creatures that man useth are in some sort looked after by God for that life that they lead they have it from him and he would have their life 's as comfortable to them as their nature and being is capable of he hears the young ravens that cry Psal. 147.9 and therefore the Ox when he lows for need or the Asse when he groans underneath his burthen 2. From that tender care that God would have us bear towards the creatures He would have us to regard the life of our beast Prov. 12.10 God provides food for the beasts and gives them life and gives them to us as our servants and we are not cruelly to use them to teach us to pitey that poor Creature that onely in groans calls to its maker God put the 〈◊〉 the number of his Commandements whereby we ought to let them rest for their refreshment and comfort 3. From that power and authority that God had given man over the creatures he hath dominion over them and by vertue of that might in violating the Law it self Command his beast to do so to which this precept prevents and will not have his beast to work he therefore that labours commits a double sin in forcing the beast and working himself yet the poor creature being forced against its will and against the Law man must at the bar of Justice Answer for the offence yea he may fear that his beast though no body should know it should rise up in judgement against him and condemn him for violating the Law himself and compelling it to do so likewise to send therefore Horse and Cart to and fro upon the Lords Day is a most wicked custome and will have a smarting recompence in the end 4. From that type the sabbath bears of that eternal rest wherein bondage shall be taken from every creature The whole Creation groaneth under that bondage of corruption which lies upon â—it Rm. 8.20 21 22. and it longs to be delivered that it may be at liberty now as a type of that rest which it shall injoy after the resurrection God will have the creatures rest on the weekly sabbath as well as man Quest. 5. Why did not God give charge concerning a wifes resting upon the Sabbath The Person that is spoken to in the fourth Commandement especially is spoken unto in a triple capacity first as a Father and so there is mention made of his Son and or his Daughter secondly as a Master and so there is mention of his man servant and maid-servant and his Cattle thirdly as a Magistrate and so there is mention made of the stranger within his gates no mention made at all of his relation as a husband or of any care that he hath to see his wife if he have one keep the sabbath the reasons may be such as these 1. The party spoken to may be a wife and she is to take care of
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
and were thus quarterly observed The Wednesday Friday and Saturday after Witsunday is the first Ember week the saâ—e days after exaltari crucis or the 14. of September is the second the same days after Iodocus Lucius or the 13 of December is the third the same dayes aftâ—r the first Sunday in Lent is the fourth According to that old verse Post Cineres pâ—nter post crucem poâ—que luriam Mercurii Veneris Sabbatho je unia fient The whole week is called Ember though the fore mentioned days were not only observed by the Church for the ends hereafter to be mentioned Why they were called Ember weeks or days is doubted some say from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. Dies aday as if those days were singularly to be observed others from two Saxon words viz. Em. a Brother and Bertnable this may signify something Others say they were so called from that ancient and no lesse religious custome in using haircloath and ashes in time of publick pennance which was in these times performed by the Church for which cause also the first day after Lent was called Ash wedensday and therefore called Diâ—s cinerum or then from the Old custome of eating nothing on those dayes untill night and then only a cake baked under the Embers or Ashes which was called panis subcineritius Ember or Ashy bread They were kept by solemne prayer and fasting for these reasons 1 That the Church of God under the gospel might not be behind the Church of God under the law in point of devotion and piety the church of the Jews had their Iejunia quatuor temporum four solemn fasting times in the year instituted by themselves all of them mentioned with a special promise Zacha. 8. to respect the order of the thing done rather then the order of the text The first was the fast on the 10 day of the tenth moneth viz. Tebeth answering to our December upon which day Nebucadnezer first layd siedge to the city of Ierusalem the second is the Fast of the 17 day of the fourth moneth Thamaz answering to our Iune on which day the city of Ierusalem was taken the walls of it broken and Idolatry set up in the temple the third is the 9 day of the fifth month Ab answering to our Iuly for on this day was the temple burned first by Nebuchadnezar King of Babylon A. M. 3360. And afterward by Titus the Roman General A.C. 69. the fourth is the third day of the seventh month Tisri answering to our Sâ—ptember for the murthering of Gedalia see Ier. 41.1 2 3 4. Now that the Christian might not be behind the Jew in the service of God those four Ember weeks almost at the same time of the year are set apart for solemn prayer and fasting in the Churches of Christ. 2 That there might be a blessing given to the fruits of the earth then either sown growing or gathered For now in those seasons the corn and fruits of the earth are in most danger and these days were appointed for solemn days of prayer for their preservation 3 That they might in some sort chastise their bodys for the sins of the last quarter and prevent exorbitancies for the quarter to come prayer and fasting will cast out the worst Devil to beg earnestly that God would pardon the sins of the last quarter quarterly can favour no more of superstition then to crave mercy upon the sabbath for the sins of the last week or in the morneing for the sins of the night begging withall to have grace assisting them in the dutys of the aproaching quarter weeke or day 4 That every Christian might assist the Church in her sacred ordinations the sabbath following In the next Immediate Sabbath following each of those days were men separate and set apart by ordination for preaching the word and administring the Sacraments This being known for Christians to meet in publike to call earnestly upon God for him to blesse those souls that were then going into his vine-yard that he would sanctify their gifts and give them courage zeâ—le knowledge and holynesse and make them Instrumentall of bringing in many sons and daughters into glory was a most laudable custom and pious practise For which end these days were in apeculiar manner set apart Besides those four solemn fasts observed by the Jwes they had other fasts though of lesse concernment as the 10. of Nisan Abib or March because Miriam dyed that day Some the 8 day of Tebeth or Dâ—cember a day of great heavinesse for the translation of the Hebrew bible into Greek by the seventy Interpreters A. M. 3699. Some precise ones fast every Munday and Thursday and their fast endures untill the evening that the starrs appear The Christian also hath other Fasts besids those grand ones above mentioned Some abstaining from meat for one cause and some for another besids the vigils of every feast Wedensdey and Friday have been days of abstinence of old in the Church and publick fasts are generaly upon them days WedensDay is fasted in memorial of our Saviours being sold by Iudas and Friday in regard of our Lords crucifying Some also abstain on Saturday in memorial of that sorrow that was upon believers while our Saviour lay in the grave praying for a remission of those sins which were the cause of the death of the son of God Quest. 5. Whether it would bring Advantage to the Church now to have those days again observed There is a distinction passes mens mouths often without consideration that such days as these might be profitably kept dureing as it were the Churches nonage but not now when truly were the most sort of Christians looked after and tryed this time would appear to be their doteage these days therefore being observed would advantage the Church much every way particularly in these respects 1 To prevent schisme saction sedition or heresy for young Christians to see their parents and their teachers walking in the steps of the Ancient Churches and seing an holy and orderly conformity between them would much strengthen them against the pernitious doctrine of hereticks or discontented persons 2 They in a great measure satisfie the desires of the most devout there are really religious souls who exercise themselves continualy in prayer There are many that use the world as though they used it not Now such times as these fulfill the expectations of their hearts helping them to poure out their souls before the Lord in publick which otherwise through want of those opportunities might either not be done or with lesse profit For their fakes therefore we may say to the Governours of the Church Restore unto us the ancient paths 3 They will confirme us in the truth of the 9 Article of our Creed viz. the Communion of Saints not to speak of that Communion the Saints have with the head but with each other they are of one nature and heart alike disposed they have no externall fellowship in
She fasts to procure them and gives thanks at the receiving of them hence it is called a Feast-day It is a time wherein the Church invites her Nobles to a Banquet of Wine puts on her royal apparrel and shows what God hath done for her and her people SECT II. 2. The ends of it This solemn Assembly being gathered and met is not to be thought like that Acts 19.30 for which there could be no cause given it is for these ends instituted and appointed viz. 1. To praise the Lord to give unto the Lord that glory due unto his name are all these his people flocking to the temple Now he is worshipped in the beauty of holiness Hark 1. In his Temple doth every one speak of his glory Psalm 29.9 Now Miriam the Prophetesse takes a Timbrel in her hand and charges the daughters of Israel to sing for he hath triumphed gloriously Exod. 15.21 Barake the son of Abinoam awakes and speaks to all true Israelites Praise ye the Lord Iudges 5.2 Res. The Lords name be praised 2. To shew that the Churches dependance is upon the Lord should she not have such times as these to celebrate praises to the God of Armies she might be thought to purchase renown as Iacob did that portion which he gave to Ioseph by her sword and with her bow by this therefore she declares her subsistance to be of him and by ascribing the kingdom power and glory to him she demonstrates her upholding to be by him 3. For the keeping in remembrance the favour of the Lord The Church declares her deliverances to the present generation that they may tell their children and their children another generation they will shew them the praises of the Lord and his strength that they may set their hope in God and not forget the works of God Psalm 78.6 7. which to do she appoints these solemn meetings SECT III. 3. The time of it Though religion be not tyed to time yet it is not prophane to allot some time for it and we in this age may learn to see that when the usual time of devotion is spoken against it is but to take away the veâ—y being of that service in that time performed Thanksgiving hath been made of Gods people of old 1. When they have received victory over their foes Ester 9.15 Wherein they joy not so much for the destruction of their enemies as for that peace which God by that victory is pleased to give them 2. At the inauguration of good Kings 1 Kings 1.40 when God is pleased to give the Church one that is faithfull to be her Ruler and her Keeper to go in and out before her and to fight her battles then the people is glad and shouts and says God save the King There is mention made in the Chronicles of A May day which is called Ill May day there being upon that day A. C. 1517. in the City of London a great insurrection of Prentices and young persons against strangers for which several of them were put to death the residue came to Westminster to King Hen. 8. and there received their pardon Let May day be hereafter accounted A good May day for on that day 1660. King Charles the second whom God Almighty bless intimated to his Parliament his resolution touching the publishing an Act of Oblivion c. and let the 29. of May of the same year be never forgotten as is appointed by Law wherein his Majesty rod through his City of London triumphing in his peoples affections and slaying without blood shed his enemies in the gates At which time as after Salomon All the people rejoyced with joy so that the earth rent with the sound of them 1 Kings 1.40 One there was with him of whom we might more truly have said this day then Adoniah unto Ionathan that day Come in for thou art a valiant man and bringest good tidings ver 42. 3. When some gracious suit or favour is obtained 1 Kings 3.15 The Church is not unmindfull of that love that God hath shewn her in the day of her distress in hearing her prayer and granting the request of her lips but will withall offer up the calves of her lips the sacrifice of praise and thanksgiving which is her peace-offering 4. When the true worship of God is established and confirmed 2 Sam. 6.13 14. When the glory is departed from Israel then her children are called Ichabods but when it s returned again and God owned in the land then by Isaack are her sons called because God causeth her then to laugh which she is not afraid to confess Psalm 126.2 SECT IV. 4. The manner of it This duty of thanksgiving is two wayes performed either inwardly or outwardly 1. Inwardly and that consists 1. In a cheerfull mentioning of the mercy 1 Chron. 29. It is a good thing to make mention of the name of the Lord that men may know the Lord to be near by the declaration of his wonderfull works 2. In a hearty thanksgiving for the mercy 1 Chron. 16.17 he that hath received much ought to love much and it is not love but flattery if it be not cordial In the heart chiefly God delights he that giveth thanks with a closed heart doth provoke God to hear him with a bended fist yea his soul abhors such heartless performances Offer unto God in the peace-offering the fat of the inwards or offer nothing Levit. 9.19 3. In renewing thy Covenant upon the account of that mercy 2 Chron. 15.11 12 13 14 15. to lay some engagmtent upon the soul of walking sutable to the deliverance given is a high degree of thankfulness to take such notice of this present favour as to assure the soul that God will give more and to observe this special act of providence as to oppose all future acts of sin is acceptable sacrifice 4. In a studying of the word how to improve that mercy Neh. 8.3 It is the Law of God that sanctifies and cleanseth the soul by working out those corruptions that defile it and softning the heart to receive the will and law of God which is that time given or spoken to it which alone makes a mercy to be a mercy that is frames the soul to a right using of it without which it may prove a heavy judgement 5. In receiving the blessed Sacraments the visible tokens of all mercy they are the Christian solemnities fitted for days of thanksgiving one of them is milk for Babes and the other meat for strong men this fast upon a day of returning praise is most proper it makes the Christian go away rejoycing yea shouting by reason of wine Whatever mercy God promised Christ procured is instantly held forth in them and Christ the Author of all mercy is by them put on and received 2. Outwardly and that consists 1. In a resting from our ordinary imployment Neh. 8.10 It is a day set apart unto the Lord and therefore unto him is to be given to call
brain they can lay it aside and flee to the Penthouse of the light within but Scripture is the lâ—st Expounder of it self for as it is the mind of the Spirit that is written it is the tongue of the Spirit that must interpret Isa. 8.20 The Scripture that is dark in one place must be opened by the Scripture that is light in another place otherwise it is not preaching but seducing 2 Tim. 4.3 3. Applying it for the edification of the Church This is the great end of preaching and the end of Gods sending Preachers into the world Ephes. 4.12 and in this this ordinance differs chiefly from that of Catechising Paul having spoken much of the doctrine of faith Heb. 11. makes application thereof Hebrews 12. having treated of judgement makes application thereof 1 Thes. 5.14 When a Preacher hath opened the sence and meaning of the holy Ghost in a portion of Scripture by Exhortation Reprehension Confutation Consolation he ought to set it home to the hearts of his hearers For the edifying of the body of Christ Ephes. 4.12 SECT II. This ordinance of preaching ought to be performed according to the will of God in this manner 1. Orderly God is a God of order and all his works are orderly he will have his word orderly every one is not to assume the office of a Preacher in the congregation of the Elders Every man must keep in that Calling wherein God hath put him and he that presumeth to preach without his call of which we have spoken before breaks order 2. Plainly He that preacheth must condescend to his hearers capacity Our Saviour when he preached was often plain that we might understand his meaning as easily as we understand a hens call when she would gather her young ones under her wings yet sometimes as a judgement God may give a commission to a Preacher to speak things not easie to be understood Isa. 6.9 For this reason our Saviour sometimes preached in dark parables Now preaching is plain 1. When it is sent home to the heart and conscience 2. When it is without flattery 3. When it is without deceit 3. Impartially The Scribes scape not the lash of Iohns Doctrine let the soul be afraid that his Maker will cut him off that Accepts any mans person or that gives flattering title unto any Job 32.22 4. Authoritatively Let their words be such as command attention who ascends the Pulpit stairs whatever they say let it be in the Lord Thus saith the Lord ought to be the preface and close of a Sermon 5. Freely Courage and spirit ought to be in his bosome that undertakes to deliver the Lords mind Men naturaly have hard hearts and he that would preach savingly must have an hard brow Ezek. 3.9 Ephes. 6.19 20. 6. Zealously he must so preach that it may appear he desires in soul his people to shun what he reproves to perform what he exhorts he ought to be jealous over Gods people that is a shepherd of the flock of Christ 2 Cor. 11.2 7. In the power and demonstration of the spirit he ought so to reason the case with sinners to convince the Gain-sayer to reprove the unruly to open the Scripture so sincerely and comfort so strongly that men may see and know the spirit of God to be with him of a truth 1 Cor. 2.3 SECT III. Touching the necessity of submitting to this ordinance much might be said we shall confine our discourse to these few things 1. It is the Soveraign means appointed by God to save them that believe 1 Cor. 1.21 There are some who hold it necessary to convert heathens but will not admit it usual for the confirming of Saints but it is otherwise It is needfull to beget a Saint to uphold a Saint to perfect a Saint They may account it foolishness as they do yet such as it is the wisdome of God hath appointed us to hear it Rev. 1.3 2. It is necessary for Preachers to be at all times preaching 2 Tim. 4.1 Wo unto them if they preach not which declares wo shall befall the people if they hear not 3. The people is lost and is known to perish that have it not Prov. 29.8 They are as it were made naked to their shame they have nothing to shield them or shelter them from the stormy blasts of divine wrath where this Candlestick of preaching is removed or where it was never placed there is no place for Christ. Gods presence is with his Church and his walk only among his Candlesticks All other places are in darkness and he that walketh in darkness stumbleth and perisheth 4. There is a special charge not to despise it 1 Thes. 5.20 and therefore it is much to be regarded he that contemneth it contemns him that appointeth it which is God he is not to be cast our irreverently that preaches it lest the dust of the earth judge them and therefere it is to be reverenced of all such as would believe for the saving of the soul. 5. It is effectual for the bringing of future and present generations nigher and nigher unto God Ephes. 2.17 there are still young coming into the world who by nature are children of wrath Whose fathers being Amorites and whose mothers being Hittites are aliens from the spiritual Common-wealth of Israel now this ordinance of preaching is a proper instrument for the circumcising of the heart by which they are made Citizens of the New Ierusalem and by faith made sons and daughters of the faithful Abraham SECT IV. As to every purpose under heaven there is a time there is an end for every thing under the Sun All Gods ordinances are designed for some end or other besides his own glory the end of all his purposes designs and undertakings Preaching he hath ordained for these ends viz. 1. That sinne might be discovered more convinceingly the whole Law or Word of God reproves and holds out sin but preaching by mustering and collecting all Gods threatnings together and laying them in the sinners sight holding them to his face seems to make him startle and really to tremble Acts 24.25 Mat. 3.5 2. That they may be condemned more inexcusably Sinners might plead their ignorance at the barr of Justice and excuse their sin in regard of the Scriptures deepness God therefore to clear himself from the least imputation of injustice stirs up his servants to open expound reveal and apply his Word giving by them unto his people line upon line precept upon precept shewing them their sin and making them know their transgression whereby their condemnation is the more just and their ignorance the less inexcusable 3. To set out the freeness of Gods grace the more effectually the grace of God appears in every line of the Scripture and each line may lead us to admiration yet this of preaching laying mans sinne before him with all just heightning circumstances discovering mans nature with its abomination opening hell with all its torments and then making known
hath reason to suspect that fury not zeale makes thee a teacher and upon that flight the doctrine taught Love like a small and thick shour can open the ground of the heart and soften it whilest passion like great shoury drops hardens it and causes it only to become the more hard whereby the thing taught slides off and is not received into the bosome of him that is reached and so becomes ineffectual to his edification 2 Humility and meeknesse Let not him that is taught perceive that thy end is to shew thy own excellency above his that may marre thee in thy purpose let him rather behold that thou desires he should see his own ignorance which may make his soul to blesse thee and his soul to be saved through thee 3 Zeale and earnestnesse speake of God of Christ of the scripture of judgment and of eternal glory as to affect the hearts of them thou wouldest instruct so as to burne again if thou do it in a cold or carelesse way it will be heard after the some forme and manner 4 Order and patience we are not to suppose that what we teach must be Immediatly got by heart our teaching may but open a door to let in those instruction of another which are to perswade to Godlinesse we are therefore to have patience Paul may plant grace but not live to see it grow a minister may plant or water what another hath planted and yet the fruits of that plant may be reaped by another have patience then build thou orderly and lay a good foundation God perhaps hath ordained another to lay the roofe and to furnish the building 5 Truth and simplenesse What men teacheth in points of faith ought to be the word of Christ not their own inventions and the word of Christ ought not be mixed with carnal ordinances but given purely and sincerly to the weak Christian that he may grow thereby if otherwise we teach not but pervert we instruct not but deceive This is done 1 By discovering his errour from the word of Christ we ought in this case to let men see the scriptures rather then our selves against his judgment to undertake to reprove a man for his errour when it is not reproved by the word of Christ is but to procure to our selves a staine or a blot 2 To demonstrate the necessity of believing the thing taught from scripture what we reach in matters of faith is to be mantained from scripture only that being the meanes to be get faith and to nourish it there is nothing to be taught as necessaâ—y for salvation but what can be proved a duty fâ—om thence and therefore presume not if thou be wise to do the contrary SECT III. Questions resolved Quest. 1 Whether private or night meetings might lawfully be upheld Quest. 2 Whether it be lawfull for Christians when they meet to make mery one with another Quest. 3 Whether the conference or private meetings lately used inâ— England were agreeable to the power of Godlynesse Quest. 1 Whether private or night meetings might lawfully be upheld To affirme that Christians ought not to meet at all times or at any time to instrust and edifie each other were to affirme that a sin which is both practised and taught by the saints both of the old and new testament Mala. 3.16 But yet those meetings that were formerly in England seems not to be approved For 1 Their meeting was not so much out of zeale as for other causes When the practise and conversation was seen in the world they nothing out-stripped other men They were singular only in this that when others had come from the publick temples they were then going to prepare for private meetings if religion had made them set about this over night it is to be supposed that it would have singularly remained with them next day but that not appearing some other cause might be inquired after which shall not at this time be insisted on 2 They seemed to be unthankfull to God for that liberty he had given his Church blessed be God if it be good that they teach it might be done at noon if evill the night hideth not from him that seeth all things Intimes of persecution the Saints worshiped wandering in deserts and in mountains and in dens and caves of the earth Heb. 11.38 but now to do it were a peece of unthankfullnesse and ingratitude 3 Their actions seemed to speak evil of dignities they said in their harts that our Soveraign Lord the King was not the defender of the Faith In as much as they durst own their doctrine in the face of Authority by which tacitly they rather behold and declare him for a persecutor 4 The doctrine therein taught was generalty in opposition to the doctrine established in the Church of England by relation it was usuall with those meetings to in veigh against that which by good and sound advice was established and in the generations following used whereby many were drawn from their obedience and allegiance given and plighted to their mother Church unto the factious humours of some zealous pretenders who in most points did appear to stumble at â—nats and swallow camels Their generall doctrine was erroneous in one particular before mentioned viz. Their taking things of Indifferency to be necessary points of faith which the unlearned not being able to difference were led a way by those meetings to the disturbance of the Church unto whose doctrine they were baptized 5 They gave too much cause to suspect their actions there finding them in the day time to be no better then others their meetings in the night when law had forbid it had something of â—â—everenceâ— of under earneâ—se and of refractorineâ—â—e in them theâ—eby their bâ—st aâ—tions might justly be suspected to have some â—incture of pride of discontent and â—edicion 6 The Spawn or seed of the late troubles in all probability had its being froâ— them and its rise of them but c. Quest. 2. Whether it be lawfull for Christians when they meet to make merry one with another There are them who are eminent in godlinesse that considering the multitudes of dutys thatâ—lye upon Christians can find no time nor leasure to make mirth There are others who out of a Stoicall sullennesse think it a sin even to laugh and he is often causelesly condemned who offends them in that particular Not to censure the former sort their own practise may be a ground upon which they build so general a proposition as no Mirth is to be used but withall we may truly say they lay a yoak upon the neck of the disciples which all are not able to beare and the spiâ—it may be willing but the flesh is weak Touching the latter laughing being the immediate effect of a rational soul and a gift that God hath given to be in man with man as he is man without question it may therefore be used by the sons of men Notwithstanding that it is the
now to the several Sacraments in particular which are baptism and the Lords supper Two Ordinances that above all others meet with most opposition we shall therefore through the light and guidance of the good word of God discover unto you their several natures beginning first with baptisme that being the first Ordinance the Church gives to her Members and the first that by her Officers they are invited unto Matth. 3.6 Iohn 3.5 Acts 2.38 Acts 9.18 Acts 10.47 Acts 17.15.33 In it we shall unfold 1. The Nature of it 2. The Elements of it 3. The End of it 4. The manner of doing it 5. The parties who ought to do it 6. Resolve some Questions SECT I. BEfore we come to describe what baptisme is it is requisite to know that there is a twofold baptisme 1. Inward which is the invisible application of the blood of Christ to the soul of the sinner for its justification which is called a Baptizing with the Holy Ghost and with fire Matth. 3.11 2. Outward which is the visible application of the Element of water in the name of the Holy Trinity to the bodies of them that are fitted for or desirous of baptisme which is called a baptizing with water Luke 3.16 Of this last we are at this time to speak of and it may be thus defined It is a Holy Ordinance instituted by God whereby a man by being dipped or sprinkled with water in the name of the Trinity is declared to be admitted into Communion with him and entered into the body of his Church 1. We call it a Holy Ordinance It appears to be so in many respects 1. In regard of him in whose name we are baptized which is in the name of the Holy and undefiled Trinity Matth. 28.19 Holy is the Father Holy is the Son Holy is the Spirit Holy Holy Holy is the Lord God of hosts Isa. 6 3. 2. It is a Holy profession which the party is baptized into he is baptized into the Holy Gospel into the most Holy faith he is brought at this time before the Father of spirits that he may stand before him in Holiness and Righteousness all the days of his life Luke 1.75 3. There are promises at this to oppose what ever is unholy we engage either by our selves or by our sureties to oppose all the enemies of the Cross of Christ and when we are of age we are bound to perform what was promised for us in infancy by our sureties if ever we expect to receive any benefit by the death or blood of Christ Sacramentally applied unto us in baptisme but of this afterward 4. In regard of that holy body into which by this we are entered we are by this Ordinance entered in an open and professed manner into the body of Christ which is the Holy and Catholick Church not to speak of the invisible which is secret and hid Baptisme takes them as Barnabas took Saul Acts 9 â— and declares that they have seen the Lords Christ and the Church beholds him as one of them and he goeth in and cometh out with them of Ierusalem i.e. the Lords people 2. It is instituted by God Baptisme is no humane Invention but hath for its being a divine sanction For 1. God first appointed the Person that did baptize Iohn 1.33 2. The Element wherewith that Person should baptize Iohn 1.33 3. Gives directions how it must be done Matth. 28.19 3. Whereby a man by being dipped in or sprinkled with water in the name of the Trinity Women from baptisme are not to be withheld since Christ is necessary for them Acts 8.12 Man is here only expressed as being of the more noble sex and first created of God The word baptize signifies not alwaies dipping 1 Cor. 10. but any kinde of washing sprinkling with dipping as shall be demonstrated in due time 4. Is declared to be admitted into Communion with him c. baptisme makes not a Christian nor makes one to have Communion with God but declares him so to be for as Circumcision was a sign only of that faith which the believer had before he was Circumcised and as every Son of Abraham was of the Church before his foreskin was cut even so all are Members of the Church by faith either actual or habitual before they be washed by the word with water that onely testifying or divulging that right which either by their own or their Parents faith they have to and in the Church SECT II. THe Element or visible sign with which this Sacrament is to be Administred according to the institution is water signifying the blood of Christ washing or sprinkling the soul for it is the blood of sprinkling 1 Pet. 1 2. and this spiritually poured forth upon the off-spring of the faithful Isa. 44.3 and promised to the seed of the true believer Now between the sign and the thing signified is a sweet and holy harmony in these following circumstances 1. Water is a necessary Element to preserve the life of man next unto aire water must be accounted of absolute necessity yeâ— unto all creatures is not the New birth the spiritual washing of the soul the blood of Christ applied necessary for such as would enter the Kingdom of God Iohn 3.5 2. Water is a cheap Element in most places water is almost free as the air and if it be bought the carriage is rather paid for then the water It is self generally easie to come by Christs Blood Kingdom Merits Glory is had for asking Is. 55.1 3. Water is a comfortable Element it refreshes and cherishes the spirits of every living thing It makes the birds to sing the fields to laugh revives the heart of the strongest Iudges 15.18 Nothing makes the soul look more lovely or beautiful then to be reconciled unto and adopted by God throâ—gh the application of the blood of the Covenant unto it by the spirit of God Tit. 3.5.6 4. Water is a cleansing Ilement things that are soul water makes them clean Among other miseries that that New born infant typically the natural or unregenerate man Eze. 16.4 groaned under this was one that it was not washed yet God washed it with water vers 9. and made it clean the blood of Christ applied to the most polluted soul makes it become white like snow Psal. 51.7 5. Water is a Copious Element the Ocean is an inexhaustible Fountain there is enough in that to furnish all the world with water of water there is great plenty so Christ blood is an inexhaustible Fountain the Saints since the beginning of the world have been drinking of it yet it is not diminished they have been bathing in it yet not straitened Zacha. 13.1 6. It is a Common Element the Sea the Rivers are as Common to the poor as to the rich and as sweetly glide by the fields of the whistling plowman as by the furrows of the great Prince and being drunk refresh the one as well as the other So is Christ and his merits he
Bread grows in and rises out of the Earth so did the body of Christ he brought it not with him from Heaven for it had its Original in the womb of the blessed virgin 2. Bread undergoeâ— much labour sown dyes quickens reaped threshed winnowed grinded kneaded baked Christ body under-went the like things It was sown in the womb of the Virgin by Devils and wicked men was he continually threshed and winowed he was grinded in the high priests hall knead in his Cross and Passion baked in the Oven of his Sepulchre and then presented upon this table as bread for his people 3. Bread is broken before it can be food for man men cannot eat whole loaves nor whole joynts it must therefore be broken into parts even so must he be broken upon the Cross in satisfying his Fathers justice before he can be compleat or perfectly made the Captain of our salvation 1 Cor. 11.24 not that properly he was broken on the Cross for that the Scripture should be fulfilled a bone of him shall not be broken Iohn 18.36 Ex. 12.46 Breaking is renting one part of a thing from another so was Christ soul rent from his body his blood rent from his flesh he was poured out like water all his bones were out of joynt his heart was like wax melted in the midst of his bowels without question then broken his bones might have been told they looked and stared upon him Psal. 22.14.17 4 â—read is common to all that are about a table none hath a propriety in it every one cuts sufficient for himself unto whom is the merits of the Lord limited have not all Saints since the Creation been feeding upon them and all that now are and all that shall be every one saying My Lord and my God and yet no scarcity nor absolute propriety but a holy Communion this was darkly represented â—y our Saviours birth what house in a City more common then an Inn and what place of an Inn more common then a stable shewing that the fowlest sinner he is ready to embrace cleanse and entertain 5. Bread naturally strengthens mans heart Psal. 104.15 hence it is called the staff of bread Isa 3.2 the main upholder of natural strength without which man would fall unto his first nothing Nothing more strengthens a drooping soul a doubting Christian then the application of the merits of Christ unto its heart by the holy Ghost with a morsel of this bread men may walk many dayes unto the mount of God 6. Bread is necessary for life so necessary that all things conducing to mans life are subordinate to it as the Reader may know by the Lords prayer if he have not forgot it or slights â—t because common Christ in us Our hope of glory is most necessary and as we know without food or bread we cannot live a natural life we ought to know without receiving of this Ordinance we have no ground to imagine that we shall live a spiritual We dayly hear men chiefly ministers complaining of their peoples Apostacy and yet since this Sacrament in its season was not presented to their faith which might be a strong means of confirming it is not to be wondered to see their people faint stagger and all for want of bread Further between the wine the outward sign and the blood of Christ the thing signified stands this proportion 1. Wine is the juice of â—he grape pressed out by the wine press so was Christ blood pressed out by the weights of his Fathers infinite justice Isa. 63.3 2. Wine comforteth the heart of man Psal. 104.15 the blood of Christ drank in faith in large spiritual draughts out of the vessel or chalice of this Ordinance with the mouth of the affections and received into the stomach of meditation will produce holy purposes and give good spirits to the languishing Christian. 3. Wine encourageth and emboldens It raiseth the spirits that are otherwise cast down and makes the Gyant himself to shout at the flight of his enemy it makes a man to forget trouble and sorrow Prov. 31.6 Ecles 19. Christs blood applied to the soul makes it exceeding bold to fight against principalities and powers it makes them that are of a fearful heart be strong saying feaâ— not Isa. 35.4 and emboldens it to come to the throne of grace Heb. 4.16 It makes the people to clap their hands and shout unto God with the voice of triumph Psal 47.1 4. Wine is of a healing nature Luke 10.34 the Samaritan poured in Wine with Oyle into the wounds of the bleeding traveller the bleeding wounds of an afflicted conscience know that the blood of Christ is of a Soveraign nature to preserve it from dying and yielding up the Ghost Rev. 22.2 From this Doctrine we may draw these inferences 1. When we see bread and wine and feel the comforts of the one and know the necessity of the other to think of Christ and the comforts to be had in his death and the necessity that lyeth upon believers to receive this Ordinance 2. To strive for a spiritual hunger in our approaching to the table of the Lord for otherwise there is no refreshment will be found at the receiving of this spiritual banquet 3. That the Church of Rome by her doctrine of transubstantiation takes away the beauty of this holy Ordinance robbing the people of the cup of the New Testament and by making or teaching that the Accidents of the Elements that is the whitness or roundness of the bread and the colour of the wine to be the sign of the body and blood of the Lord for which cause she is justly condemned by the reformed Churches SECT V THis Ordinance of the Supper is instituted to assure the penitent receiver of the remission of his sins yet all that receive it are not pardoned in regard that some receive it unworthily and their sins are not forgiven justly in as much as the condition upon which the Lord promiseth absolution for his part is not performed upon their part and because of that they are so far from having their soul eased that it is more burthened They being guilty of the body and blood of the Lord 1 Cor. 11.27 by reciving unworthily Now there are three wayes by which men receive unworthily First by not giving due reverence to the mystery in that Sacrament contained Secondly to the ends for which it was appointâ—d Thirdly to the Author by whom it was instituted 1. The Ministery in that Sacrament contained As 1. To the crucified body of Christ this presents unto us Christ and him crucifed and the same reverence or respect that we would give to Chrâ—â—â— were he visibly present with us we must give unto him represented before us by bread and wine Not that we should give it to the bread and wine but to the Person who is represented to us by them 2. All that God ever did do or that ever he promised to do for the best and dearest of his Saints is
here fully presented and â—â—â—fo â—h grace favour mercy glory with all points that tend to â—â—â—ual life are here signified by bread and wine and comprized â— that one blessing Remission of sin the mercy here sealed 3. The incorporation or Union of a soul with Christ. The bread eaten is incorporated into the body of the receiver Christ accepted and received makes the believer one body with him flesh of his flesh that they are no more two distinct beings of themselves but parts of each other as the root or body of the vine and the branches 1 Iohn 15.5 4. The fellowship that believers shall receive with Christian glory drinking of wine on earth as this Ordinane shews That we shall drink with him in his Fathers Kingdom and that many shall come from the East and from the West and sit down with Abraham Isaac and Jacob in the Kingdom of Heaven of which this Ordinance is a special representation Math. 26.29 5. The necessity that lies upon men to embrace and apply the Lord Jesus he by this appears as necessâ—ry for our spiritual well-being as bread for our natural and sole being and as nature would decay without the one so grace will languish without the other 6. The perfection of the Lord Jesus he is for all necessary things held out by bread for all comfortable things represented by wine there is nothing necessary for our being nor comfortable for our well-being but Christ is that fully held out unto us in the Elements of this Ordinance 7. The Union and affection that ought to be in all the Members of Christ towards each other there are many grains of wheare goe to the making of one loaf and many grapes to the filling of one cup yet these being together without strife shew communicants should be of one heart without contention All or any of these mysteries not to be regarded reverenced or valued denotes the unworthy receiver 2. To the ends for which it was appointed of them we have spoken Sect. 2. Unto which the reader may look back 3. To the Author of whom it was instituted This hath the Lord Jesus for its Original and his precept for its receiving and if he be not regarded and reverenced by the Communicant the Communicant by him shall be reproved and condemned Now there are four sorts of Persons that put not that esteem upon Christ as they ought in reference to this Ordinance 1. The Formalist he comes either out of custome or curiosity at most it is that men say not he was away 2. The Hypocrite he brings an Alabaster boxe but no pretious Oyntment it is true he bows the knee yet puts a vail upon Christs face strikes him saying Prophesie who sâ—â—ites thee he denies Christs Omnipotence and omniscience as if he could not find out the wickedness of his heart or were not able to punish him for itâ— Luke 22.64 3. The impenitent it is not they who are invited to the Lambs Supper It is the mourning sorrowful weeping repenting soul for whom this table is covered and for whom Christ hath pardons ready sealed to comfort refresh cherish and acquit them the Communion cloth dryes onely the weeping eye and the wine onely warms and refreshes the fainting soul. The impenitent ought not to come there and if they do it is upon their own peril for Christ never called them 4. The malecontent he sins against the Author and mystery of this Ordinance with a witness Christ was a man of peace though acquainted with trouble and this Ordinance is a bond of peace and ought not to be sealed in wrath How shall he expect to have his talents frankly forgiven him in this who will not forgive his Brother his pence at his own table Christ is harmless separate from sinners and this man therefore is to keep from him this table is like that heâ—p of wheat Cant. 7.2 and therefore to be set about him with Lilies his man being a Nettle he is nigh to be plucked up and cast out Math. 22.13 SECT VI. BY that known rule of contraries it may be known who is the worthy receiver by him that understands by what hath been spoken what it is or who it is that receives it unworthily yet for further manifestation he is a worthy receiver 1. That is a discerner of the Lords body in the Sacramental Administrations Secondly of his own iniquity in its highest aggravations Thirdly of his own graces as Sacramental qualifications 1. To discern the Lords body in the Sacramental Administrations 1 Cor. 11.29 that is to discern in the Sacrament the Lords body by those outward Acts necessary to be performed by Minister and People while the Sacrament is administring Now they are of two sorts some done by the Minister and some done by the people 1. Of the Minister who hath five Acts in which by faith the Lords body and blood or the Lords himself is be discerned 1. The bread is set apart from all other bread to be a seal to the Believer of the remission of his sin other bread is appointed for the nourishing of the body this for the soul here must be discerned God the Father serâ—ing apart from all other men the Son of his eternal generation to be the Saviour of the world that is to as many as believe on his name How different is this night from all other nights says the Iew every time he eares the Passeover How different is this bread from all other bread may the Christian say when he eares this Supper How different was Christ from all other men there being none like him 1. In nature being God and man in one Person 2. In birth being born of a Virgin 3. Office being King Priest and Prophet 2. The bread is blessed that is prayer is made that that bread might be to the faithful soul the body of Christ broken for its sin and after the institution is read it becomes so here discern God the Father endowing his Son with those gifts and graces suitable to that office wherein he hath put him As 1. Wisdom 2. Understanding 3. Counsel 4. Judgement 5. Might 6. Knowledge Isa. 11.2 see also Isa. 91.1 3. The bread is broken It is not fit for food until it be in morsels In this act we most discern God the Father causing his Son to undergo the weight of his justice and dying for the sins of men that he might be a perfect Saviour 1 Cor. 11.24 4. The Minister then eateth himself he being subject to the same sins others are stands therefore in need of the same Saviour we may discern God the Father holding forth and presenting his Son to be the Saviour of all that call upon him 5. The bread is then distributed to the people and of it every one hath their portion signifying how God the Father holds forth his Son with all his grace merits benefits to every particular believer where vf this man unto whom this is presented is one 2.
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
dayly bread c. Those petitions that concern God goeth before the other shewing that before all things we ought to seek the things concerning the Kingdome of God and of all those things the Glory of God ought to be most and first in our eye Hâ—llowed be thy name being the first petition God being above all things most Jealous of that and will have it hallowed 1. Over all 2. By all 3. In all That it may be hallowed by us we pray next for the coming of his Kingdome 1. Of grace in our hearts 2. Of glory in the clouds He had need have a good cause that prayes for the coming of the Judge we must have his Kingdome to come in our hearts by grace or then that in the clouds will never come to our souls in comfort and without these his name by us shall never be hallowed But grace inwardly tends not much to edification if it be not acted outwardly and therefore we pray againe that his will might be done in earth as it is done in heaven Obedience is better then sacrifice and what better pattern can we have before us then heaven Now there is a twofold heaven 1. A sensible or visible heaven wherein he hath put a tabernacle for the Sun which keeps the ordinances he gave it from the beginning 2. A rational or invisible heaven this is the Saints and Angels though cheifly the Angels be here understood who spends their eternity in doing the will of God 1. Fully 2. Freely 3. Cheerfully 4. Speedily 5. Satisfactorily 6. Unweariedly And in all these things we ought to indeavor to be like the Angels of God by which meanes it will appeare that his Kingdome of grace is established in us and therefore his kingdom of glory shall be hastened for us and then his name to all eternity shall be hallowed by us Those petitions that concern man are either to his body as give us this day our dayly bread or his soul Forgive us our trespasses c. In which this number is observable that there is but one petition for the things of the body and two for the soul shewing that in prayer our care labour zeale for the good of the soul should at least be double to that of the body Two of these are for the obtaining of good give us this day our daily bread c. and one for the avoiding of evill lead us not into temptation shewing that if we by faith struggle hard for grace though it be but like a mustard seed yet it shall prove effectuall to keep us from a great deal of evill and by consequence prevent a great deal of sorrow That for the body shews that in prayer we should aske nothing but what is necessary for us as bread in which is included drink sleep rayment and what is necessary for the life of man Yet we must understand that according to mens states and conditions their necessities are either more or lesse It is necessary for a King a General of an Army or for a Judge what is not for me and according to that state and quality they may pray for a supply of their necessity From the body by a short transition or cut we are brought by our Saviour to look upon the soul upon which we are bound to dwell longer by one petition at least for aâ—ter our dayly bread we presently pray for forgivenesse of sinnes c. noting 1 That there may be danger in long feasting 2 That there may be sin committed in a short meale Indeed when men have eaten and are full they are in danger of sin and to prevent judgment it is fit to pray forgive us our trespasses or debts as we forgive them that trespasse against us In which there is 1 A petition Forgive us c. 2 The rule of that petition as we forgive c. Which shews that in our prayers we are to be full of love and charity as Sons of consolation not of wrath and hatred as was in those sons of thunder But we must know that our forgiving others is not the meritorious cause of Gods forgiving us but a declarative sign of it a certain condition of our part cause sine qua non of our forgivenesse It is a very mocking of Almighty God to beg forgivenesse for sin after we have eaten except the bread be our own he in this case of rape requiring restitution which some in this age refusing to do laid aside this prayer they eating that bread which to enjoy they had possibly banished the owner murthered the Parent and made the Child an exile Through the fraily of nature and subtilty of the tempter God becomes no sooner mercifull then man becomes sinfull which makes our Saviour next to forgivenesse of sin shew that we must pray for Deliverance from it for time to come as we have forgivenesse for the time past in these words lead us not into temptation c. In the former petition we pray for the justifying gift of God that our sins be not imputed in this for the sanctifying grace of God that our natures may be purified before which can be had the former must be obtained Now 1. Satan tempts us to evill 2. Wicked men tempts us to evil From both which we are shewed it is our wisdom to be freed that God might not leave us to our selves nor we be drawn from the simplicity that is in Christ by our inadvertancy yet if God suffer either the one or the other to tempt us as he did Iob we are to pray againe deliver us from evill That neither the one nor the other make us to sin or charge God foolishly but stand through his assisting grace 1 Against the tempters 2 Against the temptation 3 Against above all others the evill One that is Satan the other being but his instruments This notes that what ever grace or blessing we have asked obtain'd we ought to sue for the grace of perseverance that we may bear up against all temptations that are cast before us to destroy that grace given And as Gods glory or the Hallowing of his name is toward him the chief thing to be asked so our own eternal happinesse in a constant perseverance of the truth is to be the end of all our petitions towards our selves And not to our selves only but as this prayer is divided between God and man so our prayers are to eye the honour and glory of God and the good and prosperity of all men and then our petitions are according to our Saviours rule and institution not otherwise 3 The third considerable in this prayer is the greatnesse or excellency of the person unto whom this prayer is directed In these words For thine is the Kingdom c. Which words both for matter and form are a thanksgiving ascribing all wisdom power and glory might majesty and dominion to be in our Father nothing to be in our selves and these to be the Lords peculiar property
glory of God Iohn his zeal was not zeal but ambition 4. In a found knowledge of things prayed for we must understand what we pray that our zeal may be according to knowledge and our Amen agreeable to religion 5. In a constant making conscience of the duty for Gods glory our own and our neighbours good This grace in prayer is very necessary For 1. It is a servent of zealous Prayer that will avail for any thing Iam. 5.17 2. It is a servent prayer that will only obtaine heaven Mat. 11.12 3. It is by it only that the true Christian can be distinguished from the Hypocrit Math. 23.14 These are the graces that constituts prayer and makes it move toward heaven and indeed without these prayer is no more a prayer then 2 dead coarse is a man these being the very form and inward life of it Read pag. 513. before p. 512 made by him therefore he is great honour by it 1 Cor. 6.20 2. God hath redeemed the body as well as the soul he cures the deseases of the one as well as pardons the sins of the other 3. God will glorify the body as well as the soul. 4. We can only give a good example by the body not by the soul how shall our light shine to others but through the lanthrone of our outward man and where this light appears not It is to be suposed there is no light in them For were they burneing they would also be shineing lights Iohn 5.53 SECT VII Questions Resolved Quest. 1. Whether men by Industry may obtaine a promptnesse in prayer Quest. 2. Whether the wicked be bound to pray Quest. 3. Whether the set forms of prayer used by law in the Church of England be lawfull Quest. 4. Whether there be not vaine repitions in those formes Quest. 5. Whether it would be convenient to altar any part of those formes Quest. 1. Whether men by Industry may obtaine a promptnesse in prayer This question taketh its rise from the practise of those ignorant pretenders to the spirit of prayer whose devotion in a great 2. The external forme which consists in the gestures of the body must be considered God will be worshipped with the whole man that is both soul and body We have them that pretending to inward worship will not give God outward service but we shall find the Saints both in the old and new Testament using their bodies in this duty of prayer both in the generall and some particular parts of it 1. The body in general and that in different gestures as prostration Numb 16.22 Kneeling Acts 20.36 Standing Luk 18.13 Lying Isa. 38.12 a Sitting 2 Sam. 7.18 leaping Act. 3.8 2. We have some particular parts of the body exercised in this ordinance in a particular sort as the head eyes hands mouth or tongue 1. The head and that bowed down 2 Chro. 29.30 noteing the reverence they bore to him in their hearts It is also called a bowing with the face and once was done so low as the very ground of the pavement 2 Chro. 7.3 2. The eyes and they sometimes cast down Luk. 18.13 noteing humility and sometime cast up Iohn 12.41 noteing faith 3. The hands and they spread abroad noteing fulnesse of grief Ezra 9.5 and also fulnesse of joy 1 King 8.22 holding forth anger to throw a way the thing prayed against and a desire to receave the thing prayed for Again the hands are lifted up noteing zeal of Gods glory Psal. 63.4 and sincerity of heart Lam. 3.41 In praying and noteing an appeal to God inswearing Gen. 14.22 Dan. 12.7 further they finite some parts of the body at the breast noteing sorrow Luk. 18.13 as the thigh noteing shame and guilt Iere. 31.19 3. The tongue this needs no proof it is so clear and so commonly known And was there not a cause to use the severall parts of the body in his service did the Saints do this without a reason 1. The body is Gods as well as the soul it is a creature measure consisted in hums and haws way faces and strained words not being prompt in their extemporary deliveries which to a voyd and that the weak Christian may have where with to expresse himself in a prompt and decent manner let him practise those known following rules 1. Be observant of the providences of God to themselves or others that they ether know hear or see this evil befalling now upon such and this good being given to others our own deliverance in such a danger and anothers being left in the same danger will afford abundance of matter in prayer 2. Be studious of the Scriptures of God by observing and heading the promises threatnings and passages therein a great furtherance shall they be to him that intends to go to God by prayer 3. Be often in the pactise of prayer In this use may go a great way and bares a great stroake men that have great parts may lose them by not useing of them and they that have small parts with exercise may abundantly improve them â— Be frequent in examinings the turnings and windings of the heart the vanity and folly and wickednesse that lodge therein will bring in great store of provision to that part of prayer Confession 5. Be strengthening the heart in the doctrine of faith this will make a man bold confident which will also make him prompt and fluent 6. Be studious in reading practical Divinity which treasures the soul with abundance of found knowledge and that affords matter of meditation and that again in prayer is brought forth with abundance of advantage 7. Call upon God for the Spirit of prayer not that I mean thou shouldst desire the spirit imediatly to act upon the heart and mind and then upon the tongue as some fond ones in those dayes for it may be aquestion whether that prayer would be lawfull in regard that whatever is sayd upon that ground is equall to what was delivered by the Apostles and equally binding the whole Church of God and to be a rule and canon of faith to all that hears thee so pray and Indeed some mens zeal in calling up a spirit of prayer gave breath to their Impudence who pretended a spirit of preaching which spread so farre that even womens preaching hath been taught to be as Infallible as St. Pauls and their sayings to be received under the pain of damnation as well as the sayings of our Lord. By the Spirit of prayer therefore we understand two things 1. The spirit of Justification to sprin le the soul of Christ. of sanctification to wash away all uncleannesse called the washing of regeneration Tit. 3.5 which spirit wherever it is is accompained with a desire to pray and disposeth the soul to pray though it were but in groans and wishes Rom. 8.26 and by observeing the rules before given having obtained this gift the soul may not only groâ—ne but speake unto God its desires 2. The graces of the spirit or fruits of
the garden that the Cup might passe from him and upon the Crosse that God had forsaken hm men in a ditch will cry help help and in a Town fier fier and yet no vain repetition a soul may cry Lord have mercy upon us Lord have mercy upon us O Christ hear us and be singularly devout 2. Through holy affection Thus Daniel often calls Lord hear Dan. 9.17 18 19. So Solomon often repeats Then here thou in hâ—aven thy dwelling place and forgive or do which is above 7. times prayed for in a prayer 2 King 8. 3. Through strength of faith so the Psalmist Blessed be the Lord for evermore Amen and Amen so the Church Reve. 22.20 In a word if repetitions barely considered as such were unlawfull the Church must be blamed for singing and the Psalmist for composing the Psalm 163. and the 57 and the 42 and the 67. In all which Psalms that there are repetitions in the sence above spoken is apparent and that they are and may be used without sin is not to be questioned 2. Vaine repetitions which are to be shunned in prayer and of them we are forwarned by our Saviour Mat. 6.7 of which we have above spoken Now repetitions are vaine 1. When they are affected as strains of Eloquence and signs of wit when to show the quaintnesse of the expession that it may be observed it is brought over again and again such were those of the Gentiles and Heathens 2. When they are Impertient empty frothy unprofitable when there is no Spiritual life nor hear holy zeal nor activity and such vaine repetitions can never be in a book they being in the cold heart and dul soul of a Christian. 3. When they are Idolized when men conceit that God either will refuse to heare them if they repeat not or that he will here them the better for them that is a vaine repetition Thus the Gentiles thought they should be heard for their much babling or speaking Mat. 6.7 4. When they are pretended when men sets themselves to repeat that they may be thought to spend much time in prayer and so be accounted religious which is indeed a taking Gods name in vaine and abusing of his eare by their vain and needless repetition From which we conclude that no vain repetitions are in the book of Common-prayers they being of that nature that the soul and heart of man may zealously and holyly close withall And let me declare my thoughts in this particular since the reestablishment of the Common-prayer I have seen more ardent zeal more watery eyes more lifted up hands and reverent deportment in the publick Churches at the using of those formes then ever I saw in my life at extempore deliveryes Not that I am against those prayers whose rise is immediatly from the heart whether in the house top or in the closet but this I say if set formes were used as they ought to be by laying aside prejudice they would never be spoke against and if conceived prayer or as the phrase is extempore were more used it would not be so much undervalued as it is If he that hath utterance in prayer and promptnesse on a sudden to expresse himself be thankfull he doth well but if he think himself the better Christian because he seeth another use a forme In this he is not to be praised Men of themselves may make vaine repetitions yea vaine petitions yet the same request that to the and by the is vaine may be to another a holy ardent and affectionate request condemn not therefore the service of the Church which in all things is well ordered and sure but thy own heart for not having life enough to answer Amen and Amen to all her holy repetitions but of these things we have spoken elsewhere Quest. 5. Whether it would be convenient to alter any part of these formes This question shall not be directly answered being a matter wherein I ought not to be positive but shall lay down my thoughts concerning both the negative and affirmative part resolving to acquiesce in and submit unto lawfull Authority When those formes are considered and the nature of its adversaries marked in strength of reason it seems inconvenient to alter those formes 1. From the wisdom and opinion of King Iames of blessed and glorious memory who in his Proclamation for ratifying Common-prayer prefixed to that service after the Hampton Court conference resolved never to give way to any alteration by the frivolous suggestions of any light Spirit not being ignorant of the Inconveniences that do arise in Government by admitting Innovation in things once setled by mature deliberation the danger that followes such alterations we shall for the present leave to Statsmen to consider 2. It would incourage brain sick people to proceed further in their opposition to pleasure them in this is but to make â—hem bold in asking a reformation or alteration in higher matters let them in this be satisfied they will but boast and create fresh strength to bawl for something of another nature to let the Common-prayer stand as it doth will be a barre to keep them from approaching higher and shall be a bone for them to pick upon and busie themselves about that his Majesty and his counsell may dive and follow their designs with the lesse trouble the Kings Crown may at last come under some mens censure if every thing be altered with which they are displeased It is good therefore to prevent an evil at first and let those formes stand for the future as they do for the present 3. It will bring the Liturgy itself under contempt not only by Forriagners but natives what reverence or devotion can the generality of people have to it when at every crosse humour of malecontent persons it must be altered and reformed and again reformed and again reformed which consideration moved the glorious King Iames in that forementioned Proclamation to assert That such is the unquietnesse and unstedfastnesse of some dispositions effecting every year new formes of things as if they should be followed in their unconstancy would make all actions of State rediculous and contemptible 4. It would never please the party now offended Let their pretences be what they will it is the book in the bulk of it with which they are displeased a forme that hath in it a prayer for a Bishop will never be digested by many except they be of that society or dignity themselves if they should be quiet this sâ—ring yet next curow time they would be mad again and the alteration will not please them except it be altered into a Directory and that will not please the people neither so that no satisfaction peace quiet or content can be rationally hoped for therefore it were best to let Common-prayer live as it doth and and remaine as it was brought by law unto us since the alteration will never make us more quiet in matters of religion but the worse