content he takes in men by his hatred a detestaâ—â—on of things done by his feet is signified the power strength speed or presence of God by his back parts an imperfect Image of his glory c. these things being in Scripture in a Metaphorical way to help our infirmities Quest. 3. Whether there be but one God 1. That there is but one God the Scripture in no point is more clear For instance Thus saith the Lord the King of Israel and his Redeemer the Lord of Hosts I am the first and I am the last and besides me there is no God Isai. 44.6 And I am the Lord and oheré is none else there is no God besides me Isai. 45.5 so Deut. 32.39 1 Cor. 8.4 5 6. Deut. 6.4 2. There can be but one Omnipotent Omnipotency is to have all power might and strength there is power and there is Omnipotency Power may do much but Omnipotency can do all power may be suppressed by a greater power but Omnipotency knows no opposition It hath no difficulties nor Lets it works freely and perfectly without co-workers or Materialls if at any time it uses any it at no time needs either Gen. 17.1 I am God Almighty therefore there can be no other God but he For suppose another there must follow a Contest who should be most worshipped most feared most magnified one must yield to the other which denotes impotency which is a denying of a deity 3. There can be but one Infinite To be Infinite is to be fully constantly in all places It is to be without bounds to be unmeasurable to exceed reason or capacity it hath respect to time place power wisdome Justice mercy God is infinite in time being Eternall Infinite in place filling Heaven and Earth in power he do all things in wisdome he knows all things past present and to come In Justice who can dwell with everlasting burnings in mercy for the Righteous go into life Eternal Do not I fill Heaven and Earth saith the Lord. Jer. 23.24 There is therefore no place no time left for another God Suppose one you must at the same instant give him a Vacuum to Reign in which to affirm would but argue emptinesse of Wisdome and shallowness of understanding 4. There can be but one recipient We are commanded to love God with all our strength soul and mind Deut. 6.4 5. there is no part of our love service fear worship to be given to any other then one therefore there is but one 5. Therre can be but one Efficient There are many things in the World depending upon each other as the lincks of a chains which if we measure and count we shal come to the first which is the preserver of all the greatest number hath it's Original from a Unite Trace every Creature in it's steps upward and we shall fall upon one that is the Original of all He is before all things and by him all things consist Col. 1.17 To suppose another God were to suppose a being without acting which is an irratiâ—nall conceit Yet thre are in Scripture that are called Gods besides the Lord of which afterwards Quest. 4. Whether there be three Persons in the God head and how these persons do agree These things are by many of this age denyed and therefore must be proved and though they may be thought to be needlesse in regard that by many they are believed yet this may give to many an enlightning into the truths that possibly upon trust only are received Before we come to prove the question its proper to premise 1. We must know that this mystery is a great mystery and is indeed above Reason It is to be rather the subject of our admiration then inquisition it 's to be feared that many reason themselves out of Heaven by endeavouring to apprehend the depth and rationality of this 2. That though it be above reason yet it 's necessary for salvation i. e. to such as are of years of discretion Upon this Principle stands the Fabrick of all Religion to quit this is to quit with Christianity 3. That though the word Trinity be not found to be in Scripture yet the thing that we would expresse by that word is in it 1 Iohn 5.7 which holds out that one is three and that three is one which is expressed significantly enough by the Church under the word Trinity 4. That the three Persons in the God-head are distinguished by these Names The first person is called the Father the second is called the Son or the Word the third is called the Holy ghost or the Spirit yet they make not three but one God There are three that hear Record in Heaven the Father the Word and the Holy ghost and these three are one the other three that follow viz. the Spirit Water and blood are said to agree in one but these three are said to be one 1 John 5.7 that is essentially and naturally These three differs three ways 1. The Father begets Psal. 2.7 Thou art my Son this day have I begotten thee He begets Christ by Eternal generation and believers by spiritual adoption in reference to both thesâ— is he called Father Ioh. 20.17 2. The Son is begotten he is called a Son Prov. 30.4 Iesus is the Christ and is born of God 1 John 5.1 3. The Holy ghost proceedeth from these two Ioh. 15.26 As a man when he looks in a glasse if he smile his image smileth also and if he take delight in it it taketh delight in him the face is one being suppose that the Father the Image of the face in the glasse is another being suppose this the Son begotten of the Father and the smiling of them both is a third thing proceeding from the two former suppose this that the spirit that procoeds from the Father and the Son All these a man knowing to be but one face and of one face may know that these three are but of one â—od That they are personally distinct from each other appears by many Texts chiefly these Prov. 8.25 The Son speaking of himself shews us that when there was no depths I were brought forth when there were no Fountaine abounding with water before the Mountains were setled before the Hils was I brought forth c. When he prepared the Heavens I was there when he established the clouds above when he gave to the Sea his decree then was I by him as one brought up with him c. In which speech it appears that he that was begotten by the Father was a distinct person from him that established the clouds which was the Lord Gen. 1. Again Psal. 33.6 we read that by the word of the Lord were the Heavens made and all the Hoasts of them by the breath of his Mouth Here are the three persons differenced Christ the word the Lord God the Breath of his mouth the Spirit which appears by comparing this Text with Iohn 1.1 and Gen. 1.2 Also Gen. 1.26 One says
and sole prerogative shewing that having come to God with some honourable and glorious tittle at our entry we are to give an honorable respect unto him at our close both in private and publick addresses The body of our prayers are not to be without some gratulatory expressions but thanks to be returned to his name 1 For his spirit that teacheth us to pray 2 For his patience in the time of our prayer 3 For his mercy in answering our prayer 4 For his Son in whom he hath accepted our prayer 5 For all his favours given without our prayer And as this glory is his due for ever so must we ascribe it unto him for ever that is 1 When ever we pray 2 Where ever we are 3 What ever we suffer 4 When we shall be for ever with him For though the Kingdome may be ours by gift and donation yet we must ever acknowledge it to be his and his Christs 1 By nature 2 By inheritance 3 By dominion This form of thanksgiving being ushered in by an illative practice For shews that we must in prayer reason with the almighty and give arguments to move him to mercy the Kingdome is craved of him for all power is his his name is to be hallowed for the glory is his We shall frequently see the Saints pressing God with argument and reason sometimes drawn from the Topick of his own glory as Help us O God of our salvation why should God help them Deliver us for thy name sake 79.9 and sometimes from the common place of their own misery as turn thee unto me and have mercy upon me Why for I am desolate and afflicted Psal. 25.16 And againe O keep my soul and deliver me and let me not be ashamed for I put my trust in thee Psal. 25.20 From this clause the Church of Rome may perceive her errour in making prayers to St. Peter Paul Mary Ioseph or Bâ—cket in regard that neither the Kingdome nor the power nor the glory is theirs for ever nor only as the word ever eyes the eternity past if we may so speak which she will grant but as it eyes that which is to come Peter and Paul yea all the holy Apostles evergiving to the only wise God even our Father and the Father of our Lord Iesus Christ the Kingdome the power and the glory Yea admit that prayers might be made unto them as Fathers of the Church now glorified in heaven yet is it not a strange solecisme to call upon the Virgin Mary or any other female Saint Our Father c. Ave Maria may and doth suit better with her being a woman then Pater noster except it can be proved than since her assumption she hath altered her sex as well as her condition 4 The last considerable in this prayer is confidence of the petitioner to be heard in things prayed for in this word Amen This word is a mother word in all languages and as Jesus a Greek word is understood by all hearers so this though Hebrew is used by all people and in Scripture notes two things 1. A wish that it may be so 1 King 13.6 2. A confidence that it shall be so Rev. 22.20 He that says Amen consents to the Petition offered up in affection saying Amen or so be it as Benajah or Amen so shall it be as the Church in those places above cited what care therefore ought men to have of the nature of those petitions they put up especially in publick nonsence blasphemy heresie fury might have been written upon the prayers of many in these late yeares unto which no true Christian could say and we know God did not lay Amen that ever requiring a full assent and consent to the prayer made Let this informâ— Rome and other Hereticks of their error in making the people say Amen 1 To those prayers they understand not in regard they are made in an unknown tongue a language of which the people hath no understanding 2 To those prayers which people apprehend not through the confusion disodrer discontinuing and rawnesse of the prayer made arising from the ignorance presumption and wilfulness of the prayer-maker that they who hears can no more remember what they have sayd Amen unto then Nebuchadnezer remembered his dream This is not written against any that hath parts and abilities fluently as the modern phrase is extempore to express themselves unto God for the people in prayer but to check some presumptuous pretenders to the same gift who are usually so much in the spirit to speak in their own language that they are without understanding Yet these were the men by whom this prayer of our Lord was undervalued in every respect for which it was composed they using it neither as a form of prayer nor for a rule of prayer and not being content with that blasted their verdure with the breath of malignancy who used it to any of these ends but some there were to glory be it spoken that were neither ashamed to use it in their closets nor affraid to carry it to their Pulpits both as a rule and as a form Blessed be the Lord who hath not given us as a prey to their teeth our soul is escaped as a bird out of the snare of the Fowlers the snare is broken and we are escaped Amen and Amen Psalm 124.6 7. SECT 5. We are now to proceed in discovering what must be shuned and avoided in prayer in which we shall not barely shew the things but the causes and the cures of them We are chiefly to beware of these particulars as great hinderances of Prayer 1 Sinfull distractions Math. 6.6 which are of two sorts 1 Brought upon us by others whether Satan or wicked men these are our affections 2 Brought upon us by ourselves these are our sins and of them chiefly we are to take care They proceed from these grounds primarily 1 By thinking too little of heaven or of God they are so seldome in the thoughts of men that it is a hard matter in prayer to keep our hearts upon them but a few minutes 2 By thinking too much on the earth or world The picture of the world is so lively upon some mens spirits that when they go to pray it fares with them as he that goes to bed who dreams usually of those things that most possesse his mind so they when before God are distracted with those thoughts they are more conversant withal c. To cure which disease or remove this kind of distraction consider 1 That nothing is more against the goodnesse of God he is hearty and real and serious in all his dealings and carriages towards us therefore we ought to be upright in our speeches towards him c. 2 That nothing is more against that reverence we owe God he knows the wanderings and aberrations of the heart and seeth the contradiction between our lips and affections which knowing we are to come before him with sutable carriage least we
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
are providing our selves to defendin points of grand concernment and as a preliminary discourse to the following truths we shall preface upon that Subject Every Heretick stands confident in his errour and each seducer pleads for a belief of his Doctrine by imposing the name Church upon those whom they have so seduced and made Proselytes to their Hereticall Tenets by which means the glorious Fabtick of the Catholick Church is like a lodge in a Garden of Cucumbers sleighted and disesteemed of many we shall stand therefore a short season upon this holy ground and take a true survey of her large dimensions Da Domine perficere qui dedistâ— velle For her height or Altitude by the Scripture I see that she is higher then the Heavens her Head who is above all principalities and powâ—â—s is Christ the Lord. Ephes. 5.23 He is at Gods Right hand and in her affections she is at the same place Col. 3.2 Behold see you her not going up to heaven like Pillars of smoâ—k leaving the Wildernesse of this World Can. 3.6 Her hasty departure occasion'd betwixt Love and fear longing to be with her beloved and fearing to be devoured by faithlesse and unreasonable men who like Foxes have encompassed her about purposing to tear her in pieces from whom that she may be delivered she assumes the wings of a great Eagle and maketh her nest above the stars For her breadth or Latitude by my Creed I see her of an infinite and inconceiveable extension I believe that the Church is catholick she is as broad as the World as old as the Creation her age you may suppose to be attended with weaknesse but it is not the last visit that Christ her Husband made her renewed her strength like an Eagle so that shee walks and is not weary she runs yet is not faint holds pace with eternity it self Perceive you not Christ the everlasting Son of the father to be the corner stone of this glorious building 1 Pet. 2.6 And untill he cease being it shall never know dilapidations By the same Perspective or Fiduciary Optick Nerve I see her of a comely and beautifull proportion and holy uniformity I believe that the Catholick Church is holy The Kings Daughter is glorious within Christ her Spouse is ravished with the beauty of her eyes Cant. 4 9. Therefore she shall ever be Reverenced in mine He whose eyes are Ten Thousand times brighter then the Sun hath shined upon her garments of wrought Gold and protests that there is no spot in her Cant. 4.7 Let me therefore never cast a blot upon her He that is her Husband hath made her so Ephes. 5.27 Therefore let me that am her son ever hold her so but for the clearer understanding of this matter we shall 1. See the Nature of the Church in Generall 2. Resolve some questions concerning her The nature of the Church of Christ by a due weighing of this description through faith and Scripture may be fully manifested and known It is First The Whole Society or Company of Beleevers 2. Elected and appointed by Gods Eternall decree 3. Called by the Word of the LORD 4. From amongst the rest of Mankind 5. For the bringing of glory to his own Name and giving unto them Eternal lfie In this Description take notice 1. Of the Members of the Church they are the whole Society or Company of Believers in what age soever they lived in what place soever they aboad in however dispersed where everscattered whether far or near old young male female High and Low Rich and Poor All that ever were and all that ever shal be all that ever lived upon the Earth with all that ever dyed in the Womb from Adam the first man that ever was known with and until the last man that shal ever be born makes up this Temple of God and all of them are but severall Members of that body whereof the Lord Jesus is the head 1 Cor. 1.2 Rom. 12.5 2. Of the Causes of the Church and they are either 1. The efficient cause Gods Eternal decree There are none made members of the Church by chance nor by their own care and industry who by taking thought can adde one Cubit to his Stature and he is high with a witnesse who hath his head above the clouds None shall sit in the Kingdome of God but they for whom it is prepared of the Father Matth. 20.23 And it is prepared for them before the Foundation of the World God by his decree must separate Believers from among men or faith shall never purifie the hearts of men and Election must precede Vocation Gal. 1.15 The least blossome of true holinesse will never grow nor never was seen to bloom upon that stem whose root was not Predestination Ephes. 1.4 5. 2. The Instrumentall cause which is their Call by the Word of the Lord this is the means used for the bringing of many Sons and Daughters into glory It is the charge of Almighty God to the Apostles to hear his Son Iohn 17.5 It is the charge of the Son that the Apostles preach to the World Matthew 28.18 19. And by the benediction of the Spirit by that there is added to the Church dayly such as shal be saved Acts 2.47 None shall be glorified but such as are called with a holy calling we must hear the joyfull sound of his Word before we can see the glory of his countenance for whom he glorifieth he justifieth and whom he justifieth them he also calls Rom 8.30 This Call is so necessary to the Churches being that the Greek Word for Church comes from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their being called and indeed none shall be crowned with the Lamb but such as fight with him and none shall fight under him but such as are called chosen and faithfull Revel 17.14 We have those that pretend a call in this generation but we have cause to suspect it is not by the word of the Lord for if so they would be holy without blame before him in love Ephesians 1.4 They would be full of love were they full of the Spirit and of joy peace long-suffering gentlenesse goodnesse faith Galathians 5.22 Bitternesse wrath anger clamor and evill speaking should be far from them with all malice Ephesians 1.31 The word of Christ we are to look after if we seek to obtain glory for that leads unto it Revelations 22.7 And we are to entertain it in our hearts if we would have that to shine upon our heads the same Doctrine is taught us by the Church of England Art 17. Yet we must understand this calling of or by the word to be onely necessary First when God is pleased to give the word Secondly to those persons who are of years wit or discretion to understand the word or Thirdly where God hath given the naturall meanes for the hearing or reading of his word 3. The formal cause remotely described Separated from amongst the rest of mankind by
consequence these believers have a union among themselves by which they are constituted a Church for in that union of which more shall be spoken afterwards that they have among themselves and that conjunction that they have with Christ consâ—sts the formality of their so being Let the world or reprobate be doing what they please they are doing good works which God hath ordained they should walk in knowing that they are created in Christ Jesus for that very end and purpose Ephesians 2.10 As Mathew was called from the receipt of custome so God by his word calls this elected company from all other and they denying all ungodlinesse and worldly lusts live soberly towards themselves righteously towards their neighbours and holily towards God Titus 2.12 doing for him suffering for him and by all opportunities bringing glory to his name which brings us to the last branch of our discription viz. 4. The finall cause which is twofold either the principall for the bringing of glory to his own name or subordinate for to give them eternall life these two are not separated in the decree and therefore I shall not separate them in paper for he purposes to get glory to his name by in with and through their salvation whom he prodestinates he calls and whom he calls he justifies whom he justifies he glorifies so that the Churches salvation was the very designe and end of Gods contrivances purposes decrees undertakings since and before the foundation of the world and that out of all nations kindreds tongues and people he might have some to praise his name and stand about his throne Revelaions 7.9 For this end even for this was Christ born and for this end he came into the world for this end did the Apostles preach to the world nay for this end did God create the world for this end he preserveth the world and for this end he shall put an end to the world This world shall remain no longer at least as to its Physicall use then this glorious company is gathering together when they are all met then Christ himself resignes the kingdom of his Mediatorship and delivers up the power that is called authority into the hands of the Father 1. Corinthians 15.24 That of omnipotency being inseparable from the Godhead he still retains and shall present those called and sanctified ones as worthy to sit with him in his throne as he sits with the Father upon his throne Revelations 3.8 Then Adam shall see all his Grandchildren the sons of Enos together And Abraham all his faithfull seed Job shall see his Children Moses his true Israelites Aaron his spirituall posterity Then shall John the Baptist see his penitents Peter his converts Paul his followers the prophets of the Lord see all the Lords people Then shal the Angles see their Wards God all his sons and Christ all his members What a glorious appearance will there be what a ravishing heavenly Quire what an Anthem shall there harmoniously be sung when the gates of Heaven shall as it were be shut their being no more to enter and these be made welcome by the mutual admirable and ineffable embracements of God and Christ me thinks I see Christ and his believers like Joseph and Benjamin falling upon each others necks not weeping but shouting for joy and what will the Cherubines and Seraphines those ministers of God who pitched their Tents about the Saints think and say when the glorious company of the Apostles the goodly fellowship of the prophets the whole Army of Martyrs the holy Church throughout all the world with palmes in their hands and crowns on their heads going to fill those seats prepared for them and to raign as Kings with the Lamb for ever and ever Hallelujah Hallelujah Further this holy Church is usually divided into the Church Triumphant and Church Militant First Triumphant the Prophets do they live that is on earth for ever no they are gone to Heaven before us they have run their race and finished their course and they are gone to receive yea they have already obtained their Crown 2 Timothy 4.7 They have been called they have fought they have conquered and now they triumph They have suffered they have laboured they hoped and now they have received their inheritance They have run and have not been wearied they have heard and never doubted they have waited and never discontented and now they have received the kingdome promised Secondly Militant some part of the Church is yet upon the earth there is a party yet singhing praying watching against spiritual wickednesse in high places And yet these two are but one Church differing as one part of an Army that has conquered routed and shouted doth from another party yet in the valley fighting striving and contending Again this Militant Church that is yet under the crosse and fighting against Principalities and Powers is either invisible or visible First Invisible and this comprehends the whole number of them who are not onely outwardly called but inwardly qualified for Heaven they have true faith that none can see they have that new name that none knowes but he that hath it Revelations 2.17 They are redeemed from among men though they dwell with them and are become the first fruits unto God and to the Lamb Revelations 14.4 Their bodyes are Temples of the holy Ghost and from the altar of their broken hearts they are offering Sacrifices to God alway these are they whose names are in the Book of life Revelations 20.12 known onely to him that knoweth all things yea the hidden things of the heart Secondly Visible and this comprehends those who are outwardly called to the Lambs Supper by the sounding of the Gospel in their ears and own it in their profession believes what the word holds out and embrace the Sacraments it commands expecting salvation from Christ the substance of the Law and Prophets that Christ hath ascended up on high and led Captivity Captive having received gifts for men that he might give gifts to men Ephesians 48. which gift of God through Jesus Christ he hopes shall lead him to eternal life Romans 6.23 Now this visible Church is either personall or nationall First personall and so it signifies one that professeth the most holy faith disowning all Heathenish and Jewish worship so far as it is abolished desiring to dye as for the present he lives in that Faith given to the Saints and so every particular Christian is a personal Church and in that individuality is the Lambs Spouse Secondly National and so it comprehends all Believers living in such a Country Place or Province holding up the profession of the Gospel by holy Laws as a City set upon a Hill that they that are like to turn into the flocks of the companions may know whether to turn and sets up the light of the Gospel that all may know what God it is that they worship and may learn by their order to believe in the same Christ. To this kind
of Church did the Apostle Paul write most of his Epistles to the Romans to the Corinthians to the Galathians and as in the text to the Thessalonians that is to the company of believers that lived in and about those Cities and Countries called to be Saints 1. Cor. 1.2 This National Church as the case now stands with us and for the better understanding of some things hereafter to be handled must be divided into the Romish Church and Reformed First The Romish Church by this we understand all those Christians that hold the new invented Doctrine of the Church of Rome that believe as that Church believes and in all points conform thereunto either in point of practice or in point of doctrine Secondly The reformed Church by this we understand those believers whether Nationall or Provinciall that have forsaken the Church of Rome so far as she hath forsaken the truth of the Gospel and cleave to the Ancient Doctrin taught in the Catholick Church whether by the Lord or by his Apostles or by Ministers sent from them whether taught at Jerusalem Antioch Athens or at Rome it selfe disowning the Doctrine of Purgatory praying for the dead worshiping of Saints or what ever as is contrary to true Doctrine such are the reformed Churches of France Helvetia Basil Bohemia Belgie Auspurge Wittemburge Saxony Scotland or England whose Doctrine in these and such other points opposing Rome as may be seen in their publick confessions Now know that all these together are but one and the same Church diversly considered for as the great Seâ— which is but one sends out her Branches and Rivers which receive names according to the Countries they pass through and become as it were distinst Seas as the British Sea the Germane Sea the Atlantick Sea Even so the Church sending her Doctrine through the Kingdome and Nations of the Earth receives a denomination from the place where she is received and from them whom she washes with water in the name of the Lord and so of old were the Churches of the Corinthians or Thessalonians and so now the Churches of France or England which yet made not severall Churches for as there is but one head one Lord one Faith one Baptisme one Bridegroom one God and one way to â—eaven so there can be but one Church but severall considerations of that one Church which we believe to be holy and Catholick and is the whole society and company of Believees Elected and appointed c. And now we have seen her whom the Lord loves This is the Spouse of Christ only and besides her we know no other this is she whom Men and Devils Hereticks and Infidels for the present labour to destroy and alwayes did desire to root out but all in vain Mathew 16.18 This is she whom Iohn saw as a Bride come down from Heaven adorned for her Husband Revelations 21.2 who is jealous over her and rejoyceth over her as a Bridegroome rejoyceth over his Bride Isa 62.5 He rejoyceth over her with singing Zepha 3.17 This is the body of Christ Ephesians 1.8 which from Christ as from the Head receiveth Life and Spirit by his Spirit she is governed in all things and of whom also she receiveth increase that she growes up Ephe. 4.16 This is she that for her justification by faith in Christ and her mystical union with him is in name and nature a Queen Christs Spouse for her Nobility the new Jerusalem the Brother Sister and Mother of our Lord the first born of God for her illumination perfection defence of Evangelical truth is called the light of the world a Golden Candlestick a Pillar of truth and for her Sanctification of life a peculiar People a vessel of Honour a Garden inclosed the Temple of the holy Ghost Sancta Dei Ecclesia est mater virgo Spousa This is she who from her fruitfulnesse in bringing forth many Children unto God is called a Mother and that is by keeping her Châ—stity pure from the embracements of the world and Sathan is known and esteemed a Virgin and from those engagements that she hath given to the Lord of constant fidelity to him she is honoured as the Lambs wife This is the Vineyard of the Lord which he hath planted in this world warred with his Blood fenced it about with holy Angels builded the winepress of his passion in the midst of her and is dayly gathering out the stones that do offend her This is she whose property it is to vanquish when she is hurt to understand when she is reproved to be in safety when she is forsaken to obtain victory when she is almost over-thrown to be strongest when she is weakest to grow highest when she is most crushed to be most glorious when she is most reproached to be honourably acquitted when she is scornfully condemned to be crowned when she is dishonoured to be rich when she is impoverished to be illustrous when she is despised then she is neâ—rest life when death is nearest to her He that is a member of this Church ought not to be calleâ— a Lutheran nor a Calvinist nor a Protestant no more then to be called a Petrir or a Paulis or a Nicean for following the doctrin of Paul or Peter or for adhearing to the positions of the Councels of Nice or Paphnutians for approving the opposition of Paphnutius in reference to the coelibat life motioned in that Councell since it is the doctrine of no private Person he believes in but of that that hath taught by the Spirit of God to the Saints in all ages therefore he is to be called a Catholick laying the ground of his Salvation on the foundation already and long agoe laid by the Prophets Apostles or Evangelists the opinion and invention of men being no part of his Religion or Articles of his Creed It is true the members of the Church of Rome subscribe themselves Catholicks but falsely many points of the Doctrin of that Church which they have made necessary to Salvation were not known by the Fathers and Teachers of the old Churches Unknown to the Apostles and to their Successors for severall ages when the fire of Purgatory first kindled We know and what Spirit or whose Breath first blew as it hath been demonstrated by Catholick Champions of this Nation and other reformed Churches Their own Histories discover that it hath neither the Spirit nor the word of God for its entry but the Bishop of Romes pollicy the peoples simplicity the Emperours inadvertency and Phochas's treachery for unto these causes may we reduce his Holinesses Supromacy and infallibility the foundation and Basis of all their other errors the Doctrin of Purgatory of Pardons of Auricular confession of Venial sin of Merit of Transubstantiation of Adoration of Saints Communicating under one kind of private Masse of the Pax of the Agnus Dei of Hostly or Ghostly processions we know to be but yesterday so that whosoever takes hold of this Doctrin deserves
Churches constituted for they have no Sacraments this follows upon the former and rises morally from it where there is no Minister or authoritative Officer there can be no Sacraments they being the Seals of the Covenant of grace which is made unto believers either when they are incorporated or confirmed in the body of Christ which is the Church Ephes. 1.23 Thy are also called broad seals of heaven that of the spirit being the private by which the receiver is assured of the pardon of his sins Now to the private Christian did Christ never give the keeping of or the power of delivering those seals The People were never Lord-chancellours of these things whether singly or collectively taken therefore they cannot give nor dispence them to another Iohn the Baptist was called from God immediately to baptize so were the Apostles by Christ who Ordained none nor Baptized none but them while the Church of Christ was constituting God was pleased so to do but after the Baptists death and the Apostles call no such extraordinary acts but all must receive now that power from the hands of the Apostles by Ordination The Church may say to those men when they come to dispence the Seals Peter I know Paul I know Stephen I know Nicanor I know Timothy I know Titus I know but who are you if you say you were or are Ordained by Christ he Ordained none but his Disciples if you were Ordained by his Disciples show it by your Commission wee shal know whether Baptisme be from Heaven that we may believe or from men that we may not be mistaken in it Possibly the peoples Election and deputation is produced for this authority which is to be equally regarded as he who should come with a Commission from a mans own son for the Father to execute the power or Office of Justice of the peace which is to be scorned his Son having no power to grant such Orders or give such Offices The power of Ordination search the Scriptures was never granted to the people neither in the Old nor New testament We find indeed Micha Iudg. 17. having a House of Gods and an Ephath and a Teraphim consecrating one of his sons for a Priest though of the tribe of Ephraim of which tribe Mosâ—s spoke nothing touching the Priesthood He afterwards Consecrated a Levite to be his Priest verse 12. which was an Office peculiar to the Sons of Aaron not to the Levites in common but who gave Micha the power of consecration how can he consecrate any Priest at all this moved him vers 6. In those days there was no King in Israel but every man did what was right in his own eyes there being no Magistrate or Governour to keep the people in awe An Ephraimite may consecrate and offer Sacrifice and the Worship of God being contemned through the disorder of the times a Levite is forced to wander for a place and assume the Priesthood The want of Government was the cause of this and other evils that followed upon it The self-same cause is the reason of the irregularity that hath lately been in England touching Micha's even Peoples ordination of Priests which power was never given to him nor them In one thing Micha is to have his due applause he would have none to offer Sacrifice in his House a priestly Office before he were consecrated i.e. before he were ordained Priest he had read in the Law what Sacrifices Duties were appointed in the designation of men into that Office his Son nor the Levites not being of that line unto whom by a natural succession the Office belonged he saw a necessity of making them Priests for he must worship God and if they be Priests they must be consecrated he knows nor how or where to procure another â—â— therefore takes the Authority to himself of Consecration And truly such Priests as he made and himself that made them and the Worship they gave by him and the gods they worshipped too were suitable to each other Even such are they though in this particular worse who will offer to design or depute any to be their Priest or Minister who are not of that line to whom by a moral Succession that Office onely belongeth by their being deputed and set apart for that Office by the Sacrifice of Prayer and Supplication and with the ceremony of Imposition of Hands by those who have received that power by Apostolical Tradition Possibly he may produce his own Gifts of Holiness Utterance Aptness to teach Courage Zeal with all other Gifts that are possible to qualifie men inwardly for that Office and indeed may shew a Call from God which he supposes ought to be sufficient to testifie that his Baptism is not of men or to demonstrate that he is a man sent from God authoritatively to teach and administer the Sacraments to his Church But the Church values not those in this nature for so Paul was qualified also and Barnabas qualified and called of God for that Office yet God will have them to be constituted authoritative teachers in the sight of the Church by the Laws that were by him appointed for the Church viz. by Ordination or Imposition of hands Act. 13.3 So Stephen Nicanor Philip c. Acts 6. were men of honest report full of the Holy ghost and wisedome yet the lowest Office in the Church cannot they neither do they offer to perform in that Ordination from the Apostles Upon this ground the Church hath reason to deny their Authority and we deny that they have power to administer Sacraments the bread that they brake is not the body of Christ the cup they offer is not the Communion of the blood of Christ shed for the remission of sins they have not received this power of the Lord because not from his Apostles of causing Bread to be by faith beheld as the body of Christ nor Wine to represent the blood of Christ. In a word let us see how or when they received power from the Apostles otherwise they must passe for counterfeits and cheats and the offence so much the more hainous as it 's a counterfeiting the Great Seal of Heaven to bring Christs Spouse and her children in an errour in matters of so gâ—â—at concernment as the Seal of the Remission of their sins but she knows his hand and though they should come with never so much show of humility nay confirm their calling by miracles she is not she will not believe it Christ her Husband hath forewarned her that such should come and charged her not to heed them not follow them but shun them and avoid them 3. Should we Church those segregated Congregations as now constituted we must and are to un-Church all the Churches that now are or that ever have been in the Christian World They taught and teached the contrary they maintained and dyed for the contrary they walk Autipodos to one another there is a great diversity in their walking thus constituted as
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
and received as the word of Christ which other Scripture is as well as the Psalms But 3. Because of all Scripture the Psalms are of most generall use as having in them the greatest variety of doctrine the most fervent and working motives to godlinesse and piety and 4. Because of all the Scripture they were usually most if not only sung they were in a special way chanted by the Saints and sung by the holy men under the Law which besides the Spirit of God who by David did compose those Psalms suitable to be sung was occasioned from those holy raptures that by experience believers felt in themselves in the using of them arising upon the variety of Doctrine that was naturally perceived to be in them and flow from them but of these things more at large when vve come to handle that Ordinance of singing in particular CHAP. III. HAving opened the Text we shall now by the assistance of him whose word is to be spoken of come to the drawing out of such truths as shall and may serve for firm pillars whereby the true Christian and sober Saint may stand upright against and in despite of the storms and blasts of all contrary Doctrine Our purpose is to speak of the nature of and to defend the Churches practise in those effectual and grand Ordinances viz. the Word Sacraments and Prayer the Conduit Pipes to convey the water of life to the languishing and thirsty soul though some in this Age surfeiting through plenty account them but as puddle and to be shunned by men As a foundation and ground to the whole Discourse we shall therefore handle this point of Doctrine from the words in generall That it is a Duty incumbent upon all persons to have knowledge of and to be well acquainted with the holy Scriptures The word of Christ is the unum necessarium that one thing needfull for a Christian in this earth and in his passing or travelling toward heaven indispensably necessary as a guide to direct him as light to comfort him and as armour to defend him Ephes. 6.17 Psal. 119.105 Psal. 19.7 In the opening of this doctrine we shall observe this method 1. Show what knowledge it is that lies upon all Christians as a Duty 2. What it is to be well acquainted with the Scriptures 3. Give other Scriptures for the proof of the point 4. Demonstrate the truth of it by reasons drawn from Scripture 5. Discover some causes that hinder the knowledge of the word in our days 6. Draw some Corollaries 7. Resolve some Questions This shall be the Order that we will follow and the God of Order cause his blessing to go along with it that it may effectually teach us how to order our Lives aright towards God and towards man in these irregular days of ours SECTION I. VVHen Christ had ascended up on high and led captivity captive he gave gifts to men Ephes. 4.8 which gifts did vary and were more or less according to the good pleasure of him that ruleth all things Every man hath not knowledge alike and no man knoweth all things he that knoweth most knoweth but in part 1 Cor 13.12 According to the Order God puts men in he will give five two or but one talent and no more some things lie hid from the wisest and other things God will have the lowest of men find out he hath given his word universally to all that by it all may know their duty and he is a wise man which knoweth that There are three things that every Christian must indispensably know in Scripture 1. All necessary truths God will be offended if they know not how to be good Christians not if we be not good Disputants We are to know that God is a Spirit And they that worship him must worship him in Spirit and in truth John 4.24 that he is a hater and punisher of sin Rom. 1.18 that Jesus Christ is the Son of God and the Saviour of the world Acts 9.20 Acts 5.31 c. From the knowledge of these and the like things there are none excepted they are indeed the ground work of all Religion and God will be angry if men know them not 2. All profitable truths It is necessary for men in health strength and wealth to lay up some comfortable provision against the days come wherein they shall say I have no pleasure in them Texts that can mitigate sickness suppress doubts and keep off despair conduce much to a Christians being and his well being also The mysteries of Daniel will not afford so much comfort to a drooping soul as the great mysterie of godliness What time thou art afraid trust in God Psal. 56.3 Remember Happy is he what case soever befals him that hath the God of Iacob for his help whose hope is in the Lord his God Psal. 146.5 God may bring thee through the fire and refine thee as silver is refined and try thee as Gold is tryed Zach. 13.9 Meditate therefore upon the Faith and patience of the Saints Rev. 13.10 and upon the end of the Lord Jam. 5.11 3. All Relative truths i.e. to know those things that God hath given a man in charge in reference to that particular calling or relation that God hath given to him or put him in A Father must know his Duty for he shall answer for his failings in that particular the Magistrate his the Minister his the people theirs God will punish Eli for his failings as a Father 1 Sam. 3.13 Saul for his as a Magistrate 1 Sam. 15.26 Nadab and Abihu for theirs as Priests Lev. 10.2 The people for theirs Mal. 3.8 9 10. Eonus Civis sed malus homo it is one thing to be a good Christian and another to be a good Father be both or if thou be not thou mayst be saved yet so as by fire 1 Cor. 3.15 that is as a man that hath his house and his goods burned may yet escape with his life so thou mayst be brought to heaven but not in that comfortable and joyfull condition which thou mightest hadst thou filled up all thy Relations according to the duties enjoyned thee by the word But of these there may be and is a twofold knowledge 1. A speculative or a head knowledge a knowledge that goeth no further then the brain old Eli might know wâ—â—t he ought to have done The word of Christ may be in a mans brain and there it will speed no better then the seed that was sown in stony ground Matth. 13.5 wanting depth of earth A head-knowledge will but encrease our guilt and that will increase our misery for he that knoweth his Masters will and doth it not shall be beaten with many stripes 2. An affective or heart-knowledge Theologia est scientia affectiva directiva which goes down to the affections and causes a man to walk and to do according to that which he knows Blessed is he that keepeth the sayings of the prophesie of this Book Rev. 22.7 This is to
be attributed to the Scripture This Question arises from the doctrine of the Church of Rome who teacheth her Members that the Scriptures are not perfect that is that the Word of God contained in the Scriptures is not of it self sufficient for salvation and therefore they help it out with their Traditions yet the Catholick Church in all Ages reputed the word in it self absolutely perfect For 1. The Scripture it self acknowledges perfection to be in it 2 Tim. 3.16 All Scripture is given by inspiration of God and is profitable for Doctrine for Reproof for Correction for instruction in Righteousnesse that the man of God may be perfect throughly furnished unto all good workes Now what Spiritual occasion can there be devised or what Act of Religion can a soul intend but what in one of these ways the Scripture is profitable and able to make him perfect of it self without any addition to it It s profitable for Doctrine that is for all truths necessary for salvation For Reproof that is for confutations of all errors For Correction that is a reprehension of all Vice For Instruction that is for exhortation to all verâ—ues And all this is that the Man of God may be perfect or that he might be a perfect man of God throughly furnished unto all good works This discovers the Scriptures largenesse The Scripture is written that the Soul may be full of joy The water of tradition need not be mixed with the Wine of the Scripture it can give fulnesse of joy without them 1 Ioh. 1.4 2. They are the Rules whereby the perfection of all other doctrine must be tryed we must bring all other to this Touch-stone we must weigh all weights in this ballance all Rules must be ruled by this and therefore it ought to be straight it self Acts 17.11 the truth of Pauls Doctrine appears by it's conformity to this Nay Christ himself in whom was no errour appeals to it Iohn 5.39 3. The whole and full will of God touching his Church to the end of the World is contained in it Ioh. 14.26 There is no new thing to be done nor no new truth now to be taught The Acts of the Spirit are but remembrancers of that Doctrine formerly taught by Christ. He shall bring to your remembrance whatsoever I have said unto you so that no new thing nor any other thing is to be expected but what he did speak unto them even all things that he had heard of his Father John 15.15 so that the will of God being by the Scriptures fully known they are to be acknowledged perfect Put nothing therefore unto his Words lest he reprove thee and thou be found a Lyaâ— Prov. 30.6 4. There is no truth doctrine or Act which is necessary for salvation but is in the Scripture either by express Text or may be drawn from it by good rationall and holy consequence yea all necessary truths are plain open and manifest in Scripture 5. The Scriptures are called and owned by the Name of Gods Testament Heb. 9. the Old is the first Testament and the New is the last v. 15. c 18. Now the last Will and Testament of a man will not admit of any Addition nor suffer a diminution shal Gods Will and Testament not be sufficient to bring his Sons and Children to heaven without something put to it by man It is not therefore his but their Testament if they must perfect that which blasphemy let our souls abhor 6. The Arguments that the Church of Rome brings are in themselves frivilous and indeed prove the perfection of the Scriptures To this agree the Reformed Churches of Helv. Art 1. Bohem. Art 1. of Fr. Art 5. of Belg. Art 7. of Wirtem Art 31. of Sâ—ev Art 1. of England Art 6. The Article it selfe was mentioned before Quest. 5. Whether Salvation may be hold by single knowledge of the Scriptures By the single knowledge of the Scriptures we understand the bare knowledge of the History precepts counsels and promises of the Bible abstracted from the spirit of God which knowledge will never bring a man to Heaven nor happinesse For 1. Not by grace but by nature might many be saved contrary to Ephes. 2.8 much reading and a good memory or once a week to look upon the Bible might be sufficient to make a man holy and denominate one a Saint 2. Such a knowledge might and doth consist with all wickedness and uncleannesse there are some Matth. 7.22 that did prophesie in the Name of Christ which shews that they knew his Law and yet they knew not his glory for he never knew them being workers of iniquity v. 23. 3. It is not a knowing only but a doing also that God requires as a means to obtain Eternal life Iames 1.22 But be ye doers of the Word and not hearers only we are not altogether to know but likewise to walk by the same rule Phil. 3.16 4. A clear full and true knowledge of the Scriptures can never be had without the spirit â—f God Man is naturally blind and cannot see spirituall things because they are spiritually discerned 1 Cor. 2. 14. the plainest thing in the Scripture is a mystery to him he knows not wat sin is he knows no what Christ is he cannot see sin to be deadly poyson the vomit of a Dog Neither beholds he the Lord Jesus as the chiefest of ten thousand It is the unction of the Spirit by which the Believer knoweth all things 1 Iohn 2.20 that is savingly and as he ought to know 5. God threatens severely suth as barely know his Law Psalm 50.16 Hs says to the wicked What hast thou to do to declare my statutes or that thou shouldest take my Covenant in my mouth c. God puts no regard to a sinner that only knows his will on Earth and shall never Crown him that barely knew his Masters will in Heaven 6. If the bare knowledge of the Scriptures were sufficient for salvation I question whether the Devils should remain in everlasting chains under darknesse This is not spoken to put away the use of the Scripture but that abuse of trusting barely to it we ought to call for the Spirit and beg for the Holy ghost to open our eyes and sanctifie our hearts and renew our natures that the Word of God might be inwardly taught us as well as outwardly preached unto us Quest. 6. What may perswade one that doubts to believe the truth of the Scriptures By doubting of the Scriptures here is understood a calling in question out of pure ignorance the very truth of the History of the Bible he doubts if David King of Israel did compose Psalms and doubts that the Lord is not round about them that fear him as the Mountains are about Ierusalem He doubts that the Apostles being ignorant men and by Trade Fisher-men most could convert Nations not a few In a word he questions the Books of Moses of the Psalms Prophets Evangelists and Apostles not all out
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
answer was Christianus sum intermittere non possum I am a Christian I must keep it and that day being commonly so called Saint John calls it so likewise as either set apart for him or instituted of him which brings us to the next thing to be considered viâ— 2. The Authors of that change The keeping of the Christian sabbath or the observing of the first day of the week for the day of rest in the Church of Christ whence was it from heaven or of men it is answered from heaven by Heavens great Trumpeter we are freed from any duty to the Jewish feasts or sabbaths from Heaven therefore doth our liberty come but whether first appointed by Gods Son or by Christs Apostles the Scripture is silent but that it was done by the spirit of God in one of them is certain We read that Christ carried forty dayes with his Disciples after his resurrection speaking of the things pertaining to the Kingdom of God What things conduced to the honour and glory of God how the Church should be ruled ordered and guided did our Saviour without question speak of there is written enough for us to believe but all that he spoke is not written Iohn 20.30 Now among those things this circumstance of time for publick worship might be treated on and spoken off Christ is Lord of the sabbath and he might remove it from the last unto the first day of the week If not changed by him then without doubt by his Apostles who were in points of such high concernment guided by the infallible spirit of God they durst not of their own accord teach any thing to any nation but what he gave them a commandement for Math. 28.18 And in this case what he spoke to them in the closet they might reveale on the house top and by their preaching administring the sacraments Laws touching gathering of collections upon the first day we are to conclude that that spirit that led them into all truth led them also to this practice and according to them in this hath the Church of Christ directly constantly holily set apart the first day of the week for the worship not by its own authority it being not in the power of the Church Men or Angels to alter the day but in him only who is Lord of it or them who are immediately and infallibly guided by the spirit sent from him but by example from the practise of the Holy Apostles this day viz. the first of the week is kept for the Lords service and because of that not unfitly called now as it was of old the Lords day as instituted by him or by his Disciples It is time to see the third thing viz. 3. The reason of the change Goâ— nâ—ver changes his will but he ofâ—en wills a change darkly it seems to be his will that a change be made in some time of the world of the circumstance of time required for his own worship in giving the Law but to come to the reason of that change from the last to the first day of the week it might be made 1. From the indifferency of the Law at the Creation God blessed the seventh day and hallowed it now while the people were in bondage it may be questioned whether the Aegyptians would suffer them to rest since they were denied three days to sacrifice God at the establishing of his Law upon the Mount Exo. 20.2453 years after the Creation before which time the doctrine of the sabbath was never written God in the Law makes it moral that men shall for ever work six dayes and the seventh day they shall rest says not precisely the seventh from the Creation but in general one day in seventh now by this the time might be changed and the Law not at all altered since mâ—n even under the Gospel gives God one in seven which is that onely the Law requires 2. From the proportion of the Law the Law of the sabbath is because God rested from his work of Creation the change might be because God the Son rested from his work of redemption God the Father sanctified the beginning of the seventh day because he then ceased working God the Son might have the dâ—wning of the first day sanctified because he then ceased suffering This is by some thoâ—ght to be darkly mean by that Text Hâ—b 47.8.9 The work of redemption was greater then that of Creation being done by the blood of God and the sabbath day being not precisely commanded on the seventh from the Creaation he that is Lord of the sabbath might command it to be kept in memorial of his resurrection which is â— new Creation unto Holiness and good works whence it might be called the Lords day 3. From the power that the Lord hath over the 〈◊〉 This might be done that we might know the Son of Man is Lord also of the sabsath Mark 2.28 He hath power over and he can say to the seventh day from the Creation Go and it goes and he can say to the first day of the week Come and it comes if the sabbath hasten to come abroad the seventh day shewing it self to be a day to be rested in he hath power to forbid its out going until to morrow he spake to his Disciples of things pertaining to the kingdom of God which are not written and the change of this might be one however the Spirit that guided the Church by the Apostles did not erre Christ having all power given unto him he gave them a power to change the day none durst presume to have altered a sabbath that had been instituted of God Laws made by him can onely be altered by him a change there was we know It must be by some that had power given them and that was the Apostles who had not the power of themselves but it was given them by one that had all power and was Lord particularly of the sabbath who bound it up in the Napkin that was about his head with the sacrifices that did attend it and left them both in a place by themselves in his sepulchre Col. 2.16 17. 4. From the change of that outward worship enjoyned by the Law the old sabbath had oblations circumcisions sacrifices washings c. All which were now to be abolished as to their outward act no circumcision now but that of the heart no sacrifice but that of prayer and praise these things being these things being removed God would also have the day removed they might dote upon those things still and to wean them from it another day is appointed and a new time set for that worship now to be per formed for though some of those parts of worship were continued after Christs death yet they were languishing dying and giving up the Ghost and in a few dayes were quite buried which though some amongst us would breath life into again and make them rise and appear in the Holy City shall never be seen to live more since
God himself calls a Sabbath wherever therefore one day in seven is kept Holy it may from the morality of the Law be named a Sabbath providing it to be the Sabbath of the Lord God that is a day set aparâ— by him for his own service by which we conclude that the seventh day kept by the Iew or the seventh day kept by the Turk though they work not are not morally Sabbaths the Lord never chusing the one and rejecting the other constituting the first day of the week to be since Christs Resurrection a perpetual Sabbath to himself Bâ—t what is all this to Sunday this being a prophane name drawn from the Heathens It is to be wondred at to see what canting language is in the mouthes of men and how mystically they will speak to avoid ordinary expressions in time our dip pers may new dip doublets gloves and give them new names and by consequence set us all to schoole again that we may learn to forget our selves to be men and with authority pronounce all our Ancestors fools being they could not tell how to speak The Heathens it is true named the days of the week according to some feigned Gods real planets one among the rest was called Dies Solis the day of the Sun the self same day that is our Christian Sabbath naming or dedicating that day to that planet if the day had been dipped in the fountain of the Sun all had been well enough tamen non â—bstante we may call the first day of the week Sunday any thing in this argument to the contrary notwithstanding 1. From the practice of an Holy Evangelist he that was in labours more abundantly for the Gospel then any now can pretend to be that is not past shame was not so scrupulous as these men would seem to be for it is but a seeming be in his History of the Acts Acts 28. giving us an account of Pauls dangerous voyage to Rome shews us vers 11. That they viz. Paul and his company whereof Luke who wrot this History was one after three moneths departed in a Ship of Alexandria which had wintered in the Isle whose sign was CASTOR and POLLUX the Spirit of God made no scruple at these heathenish names but writ them and they stand in the Scripture and no reproof is given to the users of them and yet in their own natures they are to be more stumbled at then Dâ—s Solis or Sunday either We shall interpret and open this story that these mens folly may appear you must know that the great Heathen God who ruled all was called Iupiter he was born at Crete and when he came to be of age he threw his Father Saturn out of his kingdom having three Brothers he gave the government of Hell to Pluto the government of the Sea to Neptune and kept the government of Heaven and Earth to himself This Iupiter according to Heathen Poets and Fables would come oftentimes out of Heaven and play pretty pranks upon Earth one of which was this One Tyndarus had a handsome wife called Lâ—da she being with childe to her own husband Iupiter in a merry pin turned her into a milk white Swan and in that shape he being a God a pretty one got her with childe likewise she grew mighty big her hour of travel comes she is delivered of two Sons well shaped boyes they were One of them is named CASTOR the other POLLVX the lads grew and when they came to be of age their coasts being pestred with Pirats they got Ships and destroyed the Pirats in a short time they rid the Sea of them for this they are worshipped as Gods of the Sea and where they are together it is a sign of a fortunate voyage this is the reason that that Ship wherein Luke and Paul was had the sign of Castor and Pollux upon Their stern as some English Ships have Saint George this Ship therefore being at her outrigging named by Castor and Pollux foolish and heathenish Gods which had such a filthyoriginals this name being used by the Spirit of God and that without a check we may use the name Sunday though used by the Heathens by a more raâ—ional cause then the other and not to be reproved by any whimsical sawcy or Hypocritical rebel whatsoever whose conscences in matter of sin we have no cause to suppose tender 2. From the innocency and harmlesness that is in the using of it there are some customes originally heathenish used too often that are attended with sin and whose being ought to be removed because of transgression as may-games particularly which always is accompanied with sinful and by relation shameful Acts and once in seven year a great occasion of the polluting of that day of which we are now speaking But this word Sunday hath nothing in it that savours of evil or that can be said to border upon that which is not right 3. From the happy event that God hath been pleased to give this name The Heathens gave one day to Mercury another to Venus one thought a thief and the other a whore the first day of the week to Apollo or the Sun Apollo they thought a God well skilled in Physick Excellent in Musick good to open Prophesies always young to such a one was this day dedicated and after him named he carrying about the Sun it was called Sunday now this hath fallen out so well as it deserves to be remembred Christ is Sol Iustisiae the Sun of Righteousness Mal. 4.2 this day did the Sun of our souls break through the clouds of his winding sheet and triumphed over darkness this day did he come out of the Chamber of his sepulchre and rejoyced as a bridegroom to run his race he came with healing under his wings to cure our souls he brought the sweet Musick of the Gospel of reconciliation I ascend said he Iohn 20.27 Vnto my Father and your Father to my God and your God he is the true explainer of the Prophets by this Sunâ— rising we see what was meant by Ienas lying in the Whales belly he comes out of his grave like a Râ—e or a young heart Cant. 8.14 In a word he is the light that inlightens every one that comes into the world our Sun the Son of God is risen by him we see Heaven by him we receive the fruits of the Earth this is his day dedicated to him by the Spirit set apart by himself never be bafled therefore but if thou so please call it Sunday it hath fallen out well that this day was by them that knew not God dedicated to the Sun and not to any other since in many points it can quadrate with our Sun of righteousness which with others it could not so well have done Quest. 10. Why is the Sabbath called Holy We shall have occasion to speak to this more at large hereafter for the present the Sabbath may be called Holy 1. In regard of the author of it
stomack for its crying and let thy pride know that this day is not for ornaments but for courser or plainer apparel Ionah 3. 6. Pity not thy back if it have to supply necessity 4. For the fitting of the soul for more fervency in prayer this is the special end we are to have in this day of fasting unto which all the other doth but conduce the rest are but servants waiting upon this Fasting hath in all ages of the Church been used to or for three great duties as 1. For Repentance and so it looks backwards and this in reason calls for an abstinence from all carnal delights being a part of that holy revenge the soul taketh upon it self for sinning against the Almighty in the using of those sports whether in measure or in nature unlawfull 2 Cor. 7.11 Quem poenitet peccasse poene est innocens 2. For mortification and so it looks forward to this we must come only by degrees He that would subdue lusts must not fast long nor much a long fast will but make him eat the more the next meal and those vessels of sin will be filled as so on as any other parts of the body this devil of conscience will not be cast out by an act but by a state of abstinence a dye ◠of fasting a dayly lessening our portion and of meat and drink but this alone will not cast out those legions of lusts and therefore fasting is used 3. For prayer and so it hath reference to the present time this may be short and true as the misseing of a meal or two when men are not overcharged with surfeiting and drunkenness they are then in fit case and condition to watch and pray The Jews are said to eat nothing upon the Sabbath day untill they had performed their devotion which was about the sixth hour which began at nine of the clock We find also and know that many godly people will neither eat nor drink upon the Sabbath day morning finding meat an hindrance to that inten siveness of devotion that they desire to be acted by and also many will take the holy communion fasting At which ordinance as God requires pure hearts and hands they endeavour to come with clear heads and empty stomacks that they may so much the more be like the Angels of God quitted from the loads and burdens I had almost said bonds of the flesh But this intrencheth upon the ends of fasting which according to our method we come now in some sort to discover SECT II. 2 The ends of it Every act of nature hath an end to which it tends and every act of Religion hath an object which it eyes Fasting hath these 1 The subduing of wanton lusts no sooner have we got our dayly bread but we had need pray forgive us our sins our food even through corruption becoming instruments of death to subdue those extravagant motions that rise in the soul fasting is known a proper remedy the tears of contrition poured out by fasting are most effectual to quench the fire of lust lest the flame burn up the ungodly 2 That we may more devoutly contemplate the nature of God he is in heaven when we come before him we ought to be lifted up from earth Now the Christian in meditation can go many cubits higher towards heaven in the time of holy abstinence then otherwise Peter about the sixth hour grew hungry and saw heaven opened Acts 10.9 10. Cornelius was fasting and at prayer an Angel of God stood before him in bright cloathing Acts 10. v. 31. 30. And upon this ground it is that most Christians and devour people receive the Sacrament of the Lords Supper fasting 3 That we may the more readily obtain some eminent favour from God this occasioned the great fast of Queen Ester Ester 4.16 and of the King of Nineveh We shall see the Saints when standing in need of some special mercy take themselves in all ages unto this duty and as God suffers no man to kindle a fire upon his Altar for nothing we shall seldome see the Church fasting but He satisfies her desires and fills her with his mercy in reference to things especially then required SECT III. 3 The time of it This hath chiefly reference to the occasional fast whose time cannot punctually be determined yet if the practise of the Saints may be allowed of this age for a rule a Fast is to be proclaimed 1 When sin and iniquity abounds Deut. 9. 18. When transgression reigns and iniquity is not ashamed then every true Christian with Lot afflicts his soul that at least he may save himself and upon the waters of his broken heart preservs the ark of his soul wherein his graces are untill that sin that aboundeth be abated 2 When judgement is threatned or feared Ionah 3.4 5. Iosh. 7.6 When heaven begins to look black then every good Christian with Iosiah hath paleness on his face and all loyns begin to shake but when it thunders in the clouds then a trumpet is blown in Zion and the Priests the Ministers of the Lord call Spare thy people O Lord. 3 When judgement is entered or set 2 Sam. 12. 16. When the Lord sayes smite then the Church as David in Sackcloth falls down at the sight of the Angel before the Lord upon her face and weeps sore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let this cup pass from me with great earnestness she desires she then cryes with Hezekiah Undertake for me O Lord for I am oppressed Isa. 38.15 4 When the Church is in danger or persecuted Ester 4.16 When Gebal and Edom and Ameleck the Philistines with the Inhabitants of Tyre conspire together against Ierusalem to destroy her then prayer is made without ceasing then the Lord gets no rest for his Church will take none untill he make Ierusalem a praise in the whole earth 5 When a reformation is sought after and designed 1 Sam. 7.6 Every thing is sanctified by the word of God and prayer and to have God at the beginning of a reformation is every Iosiahs and Hezekiahs desire if men go to build and consult not with God God will come down and destroy the building 6 When an enemy is in arms and coming to invade 2 Chro. 20.1 2 3. When the enemies of the Church whether general or national covers the mountains like Grashoppers then that little flock puts forth strong cryes saying Rebuke the company of spear men the multitude of the bulls with the calves of the people scatter thou the people that delight in war 7 When an Army is routed and their Captain killed or foiled 1 Sam. 31.13 When the mighty are fallen in the high places and when great men fall in Israel then there is a proper season for prayer and fasting when the Church turns her back before her enemies what can her people say but lye untill Even in sackcloth this teacheth them the use of the bow and gives their bleeding hearts fresh courage to fight
and Elijah Ahab and severall others but Kings being Gods immediate deputies upon earth who call them in question though rage universal as to punish him for this faults or correct him for his crimes who first even the Pope upon the one hand and Guisel upon the other These two though at odds between themselves yet ever agree and goe and in hand for the takeing away of that honour annexed by the King of Kings to his vicegerents upon this inferiour world before which be done let them goe about day by day and grudge that they be not satisfied That distinction of the moderate and rigid Presbyterians may be by this time may come into the readers mind a distinction that hides many an ugly face and treacherous heart possibly the moderate Preâ— will with more gravity and deliberation pronounce the sentence of excommunication against the chief magistrate then the other and comes to it with more sorrow of heart through the greatnesse of the crime then the other but yet he will do it being a principle with the Pres. that is the factious one or the Antiepiscopal on for otherwise Pres. is an honorable title and catholical as such and touching the distinction it is as a just one and grounded on nature there being as great difference betwixt these two as there is between staring and stark mad the one drives like Iehu furiously the other like the Spaniard is more grave stayed slye and cunning Quest. 2. Whether excommunication debarres from all society of the Church In regard that we are exacted to withdraw our selves from such and not so much as to eare with them thi◠〈◊〉 on is not to be passed over It is said then that exâ—oâ—munication hinders not 1 The practise of those dutâ—s that are grounded on the Laws of nature as the duties of Husbands and Wives Fathers and Children Masters and Servants Princes and People 2 Nor the practise of those dutys that are grounded on the law of nations as traffique and commerce An Excommunicated person must be to us as an Heathen and with these we may have trade 3 Nor the practise of such that are grounded upon the law of Common charity For we are bound to feed the hungry cloath the naked though they be or should be as Heathens 4 It debars not but in some cases from the hearing of the word Unlesse they be scoffers it being the meanes for converting of very heathens they are admitted to it and ought to be exorted to it but in no other ordinance do they enjoy any society with the Church and in no familiar or unnecessary dealing have we any thing to do with them but are bound to avoyd them that they may be ashamed and returne to the Church by repentance from which they were cast out through obstinacy CHAP. 15. Of Singing THis is the fourth and last direction given above for the words in dwelling and one end why the Apostle would have the word of Christ to dwell richly in the believing Colossians though some who would be thought unblâ—meable before God in love blames the Church for her keeping up this holy practise of singing Psalmes This gospell ordinance being set aside with others by some of this generation we come in the last place to defend and let us see 1. The nature of it 2. Some arguments for it 3. The manner of performing it 4. Resolve some questions SECT I. The nature of this ordinance is better known by practise then it is or can be by art which might be the reason why so many have handled it and few or none define it we shall give some description of it for methods sake and because motus naturae velocior est in fine we shall be the briefer It is a calling upon God by prayer or praise with an elevavation of the voice and prolongation of the words Daviâ— sung unto God by prayer and emptied his mind unto him by confession of sin this way Psal. 51. and again praised and magnified his name for all his mercyes Psal. 18. The same words wee utter quickly and expresse suddenly in praying or reading by keeping them upon our tongue and pronouncing them in parts with an heightâ—ned voice gives a being to that ordinance we call singing suppose we were to read and sing Psal. 35. Lord plead my cause aâ—ainst my foes confound their force and might Fight on my part against all those that seek with me to fight The same words being quickly read over and the letters joyned hastily together makes it a prayer read which deliberally uttered with a separation of the letters through the striking of the tounge and teeth makes it a prayer sung That of Saint Iames. 5. Iames. 13. contradicts not what hath been sayd the words not being preceptive but declarative showing only that in times of mirth the heart is better disposed to sing then otherwise and in times of trouble it is more apt or fit to pray then for any other duty SECT II. Were it not that there were some unreasonable men who want faith this practise need not now to have been disputed but without question used for 1 God hath shown himself eminently well pleased with it 2 Chro. 20.22 he declared his mind and pleasure touching this ordinances when in the celebration of it he sent destruction to his peoples enemys he may give us victory now over our sins as well as them over their foes then 2 Scripture commands it and calls for it Eph. 5.18 19. 〈◊〉 5.13 it is not an ordinance of humane or mans invention but is enjoyned us of God and we cannot find that ever those precepts was revealled and therefore they are now binding 3 The spirits and affections need it this ordinance by experience doth warme the blood and raises the heart in a holy quite to perform divine service men are sometimes dull in there devotion and crosses oftentimes damps their zeale which this act of singing helps and stirrs up 4 The Church of Christ had a promise of it Rom. 15.9 of the times we live in was it promised that this should by us be performed and therfore what ever fond people say against it it is not to be neglected 5 The Church of God in all age hath used it we read of it under Moses Exod. 15.1 and under the judges Iudg. 51. under the Kings under the gospell Mat. 26.30 Acts 16.25 no time can we find that ever had a Church but in and by that Church was this ordinance upheld 6 To no age did God ever limit it It was appointed practised to and in all ages when or where it was to cease was never made known or divulged by which we are as much engaged to sing Psalmes with grace in our hearts in England as ever the Collossians Phrigia 7 The Church militant above all other ordinances comes nearest to the Church triumphant by it In heaven thereis nothing but a continuall singing and praising God both by the Angels and spirits of
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
to be considered It is twofold 1 Internall consisting in the affections of the soul. 2 Externall in the gestures of the body of these in order There are severall quallities God requires in every true prayer and conditions he makes with every one that calls upon him we shall set down some that are chief with reasons enforceing their practice 1 Prayer must be made incessantly that is without ceasing 1 Thes. 5. 17. Not that we are to be alwayes in that act of duty that being impossible for our frailty and for that engagement God layes upon us for performing other dutyes both to himself and toward each other To pray without ceasing Notes 1 That we be much and of◠in this duty It is not to be a strange peece of worship to us but through frequency to make it our familiar exercise to be often calling and often knocking at heaven gates Luke 18. 1. Ephe. 6. 18. 2 That we be ever disposed to this duty to keep our selves ever in such a frame of Spirit that we may be sit to pray a liberate man is not alwayes giving to the poor yet he is alwayes disposed a Christian though not alwayes upon his knees yet ought to be ever fitted for it 3 That we give not over untill we be blessed in this duty to pray for such a blessing and leave off at first is contrary to the practise of that importunate widow Luk. 18. 1. Who is said by her daily comming to pray 4 That we do not weary in this duty that we droop not that we may not saint That we may pray alwayes with all prayer and supplication in the spirit Eph. 6. 18. For this that above mentioned widow is said alwayes to pray 5 That we lay hold on all fit oppertunityes to pray in times of leisure retirement to pray is always to pray thus Cornelius a Captain is said to pray alwayes Act. 10. 3. This unwearied diligence ought to be in men For 1 Satan is incessantly seeking to devoure them 2 Sin is incessantly working in them 3 Death is incessantly creeping upon them 4 God is incessantly requiring it of them 5 Wicked men are incessantly seeking to subvert 6 Christ is incessantly praying for them 7 The Church is incessantly in need of them 2 Prayer must be made reverently we ought to have awfull respect and speciall apprehension of the Majesty of him prayed to Psal. 2. 11. We are not to come to him as to our companion or our equall as some bold pretenders to the spirit lately did whose boldnesse was but rudenesse and whose familiarity was but fawciness To brings us to a reverent frame of spirit we may consider our selves and our God 1 Ourselves and that severall ways 1 Originally but dost at best and ashes 2 Naturally but enemies and rebels 3 Contractedly seven times more the Children of Satan then we were born having in our lives and actions been 1 Heedlesse of his Law 2 Carelesse of his Honour 3. Despisers of his Majesty 4. Stiflers of his Spirit 5. Dishonourers of his name 6. Abusers of his creatures 7. Haters of his being all which considered will bring us before him with awfull thoughts and reverential gestures 2. Our God and that also several ways as 1. His Justice 2. His Holinesse 3. His Power 4. His Omnipresence 5. His Majesty Which when thought upon with the Angels we may cover our faces as affrayd and ashamed of so great a majesty as he is and of so much guilt as we have 3. Prayer must be made faithfully we ought to pray in faith nothing doubting without this grace prayer wants one wing to fly a lost and be heard in Gods holy temple Iam. 1.5 There are severall things we must necessarily believe in this duty of prayer relating to God and to our selves In relation to God we are bound to and must believe 1. His good will to hear our prayer 2. His power to give that for which we pray 3. His readinesse to grant the same In relation to our selves we are bound to believe that God will hear our prayers 1. What ever Infirmities lye upon us 2. What ever Satan hath to say against us 3. How-ever for the present God deales with us And truly it may be wondered that we do not always pray with abundance of faith considering 1. The many promises God hath made to hear prayer 2. Christs continual Intercession by prayer 3. The Constant communion of the Saints is cheifly in a way of prayer 4. The wicked have been heard in the time of prayer 1 King 21 27. 4. Prayer must be made in sincerity God will have truth in the Inward part Psal. 51.6 This sincerity in prayer cheifly consists 1. In the satisfaction that the soul takes of Gods seeing and of his hearing though man do neither Matth. 6.5 9. In having a right end and design touching the thign prayed for Iames 4 3. and the ends of prayer are breifly these 1. Just. 2. Charitable religions for what ever we aske ought to respect one of these ether to our selves to others or to God 3. In a union and agreement between the tongue and heart in the time of prayer and also touching the thing prayed for 4. In a sober genuine acknowledgment of all our sins in our prayer without any degree of extenuation and an exact enumeration in some degree 5. In a diligent useing of the means to obtaine the thing desiered by prayer some in our days makes religion a support for Idlenesse but when we have prayed for our dayly bread we ought to labour for it Now men ought to be sincere in all their ways and in all their prayers For 1. God is Infinite in knowledge he knoweth all hearts and seeth all thoughts Heb. 4.13 2. Transcendent in in goodnesse he is sincer in whatever he did for man man ought therefore to be sincer unto him and not flatter him with his lips 3. In exorable in Justice He hath prepared Hell for Hypocrits Matth. 24.51 other sinners are but inmates to them Hell being their proper habitation 5. Prayer must be made zealously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to boyle shewing that our bosomes are to be hot as fire in the time of our devotion This zeal Is a holy affection of the soul putting forth it self in all earnestnesse for the obtaining the thing desired earnest we ought to be 1. For God 2. For our selves 3. For our neighbours 4. For the things excellency This zeal in prayer consists 1. In the souls watchfullnesse in prayer now their is a two fold watchfulnesse mentioned in Scripture 1. Unto prayer 1 Pet. 4.72 In prayer Col. 4.2 1. Unto prayer that is 1. A removeing of all Impediments that may hinder prayer 2. A laying hold on all advantages that may assist prayer 2. In prayer that is 1. To avoyd all distraction dulnesse of body drouzinesse of spirit suggestions of Satan 2. A restlesnesse untill our suit be granted 3. An eye solely to the
be taken Quest. 1. Whether swearing be an ordinance of or under the Gospel There are them that live about us and among us who denies that swearing is any part of Gospel worship and therefore though called thereunto refuse least they should sin but erroneously For 1. Swearing was no part of the Ceremonial law but used long before Moses and the ends of it are morall and therefore it is not abolished by the death of Christ. 2. It is prophesyed that the Church of the Gentils shall swear by the Lord and by the God of truth Isa. 65.16 Ier. 4.16 Implying that whereas they did swear by Baal and other false gods they should by knowledge be brought from that Idolatry and give that point of worship to the God of Heaven who alone is the true God 3. By a holy Apostle it is frequently done even by him who was an eminent preacher of the Gospel viz. St. Paul an oath is nothing but a calling of God to witnesse of the truth of that which is done or spoken that it may be received with the greater belief now how often doth that eminent servant of the Lord Jesus deliver himself in the very substance of an oath as God is my witnâ—sse Rom. 1.9 God is my record Pâ—il 1.8 God is my witnesse 1 Thes. 2.5 10. God knoweth 2 Cor. 11 11 31. Before â—od I lie not Gal. 1.20 I say the truth in Châ—istiâ—n Christ I lie not Rom. 9.1 As the truth of Christ is in me 2 Cor. 11.10 I speak the truth in Christ and lye not 1 Tim. 2.7 All which are as substantial oaths as any we read of in the oâ—d â—â—â—pensation 4. Even in the close of the Gospel we find a holy Angell to swear Rev. 10.6 we pray that the will of God may be done by uâ— as it is done by the hoâ—y Angels and hear we have an Anâ—ell for greater certainty sealing his threatning by an oath From these reasons we may without errour conclude that the oâ—dinance of swearing is in full force and power under the Gospell to all intents and purposes any thing that our adversaries can bâ—ing to the Contrary notwithstanding Those texts Math. 5.34 and Iames 5.12 speaks of swearing in our common communication and of such oathes as are sworn by the creatures as may appear by the contexts not of Judicial swearinâ— oâ— any other kind of oathes when necessity and authority draws men to it for clearing of the truth and ending of controversie against which the Gospel speakes not one word but confirms it by severall passages yea St. Paul writing to the Hebrews says Heb. 6.16 That an oath for confirmation is to men an end of all strife not that it was but it is q.d. while I am writing and preaching now when the found of the Gospell is gone over all the world is an oath the end of strife and that not to some only but to men i.e. to all sorts of men whether Jew or Gentile now had it been a sin to have used an oath under the Gospell for that end we should have heard of it in this most proper place or in some other And if any will be contentious let them consider that Pauls before God I lye not 1 Gal. 20. and the Angells by him that lives for ever is more then yea yea and yet who dare reprove either of them of sin To this doctrine consents the reformed Churches of Helva Art 30. of Ausp Art 16. of England Art 39. the Art itself is this Art 39. of the Church of England As we confesse that vain and rash swearing is forbidden Christian men by our Lord Iesus Christ and James his Apostle so we judge that Christian religion doth not prohibit but that a man may swear when the Magistrate requireth in a cause of faith and Charity so it be done according to the Prophets teaching in Iustice Iudgement and truth Quest. 2 Whether the Oaths of Allegiance and Supremacy required by the Kings of England c. of their Subjects may lawfully be taken That Covenants or oaths in cases of necessity or suspition may be made by the subjects of a land to their lawful Prince appears by that Act of Iehoiadah at the Coronation of King Iehoash 2 King 11.17 where we have the footsteps of a Coronation and allegiance oath but to come to the matter in hand either of these oaths may lawfully be taken For 1 Swearing is a Gospell Ordinance and therefore under the Gospell may be performed being ratified taken and used by a holy Apostle and blessed Angell 2 There is nothing in them oaths that is contrary to the word of God God who made the heavens is only called to testifie the reallity of the intentions 3 The taking of them gives assurance to his Majesty of his Subjects faithfulnesse and loyalty and indeed as the case now stands he may be suspected of disloyalty that will not satisfie the law in that particular 4. It is but equall that subjects swear to defend his Majesties honours and prerogatives since he hath sworn to maintain his subjects rights and properties Next swear not at all the grand objection is his Majesties supremacy But 1 It is under Christ none acknowledgeth him as absolute head of the Church that being his sole prerogative who is King of Kings and it would be considered whether God hath not made as good and as many Laws touching the government of the State as he hath for that of the Church yet who will thence conclude that the Magistrate is not supreame in civill affairs that is next immediately under God For no otherwise is he head that is governour of the Church 2 It is only to exclude the Popes Authority His holinesse at Rome looks upon all Kings and Emperours as his Vassals and servants and did he not exalt him above all that are called Gods he would want one mark of the Antichrist 1 Thes. 2.4 by the way they being called Gods we are to know that none on earth no no Presbytery their superior nor contain the Pope therfore pretending a power over the Church making himself or giving out himself as head of all civil Ecclesiastical officers and withall making the Church to be so absolute a distinst body from the state that no state officer whether the King though he only be supream ought in the least to meddle with it or if he do to be excommunicated or deposed for his presumption this power is by this Oath taken from the Pope and given to him that is the true as the Pope makes the Church to be so absolute a distinct body from the state as that the state hath nothing to do with it or in it there are them in our dayes to be quit with the Pope that would have no Church officer in the least to meddle with the state supposing such an absolutnesse in the one that it hath no coherence with or dependance upon the other in this absolute sence the
for us this is proper to the Christian and for this is this Supper designed and after this manner the true communicant remembers Christs deah both in its causes and benefits 1. In its causes which was sin mans pride of life made him humble to the death his looseness made him be bound his surfeiting made him fast his prodigality made him poor and his eating of the forbidden fruit made him dye upon the tree 2. In its benefits by his death man is freed 1. From paying the debt he owed to eternal justice 1 Thes. 1.10 2. From the bondage of the Ceremonial Law Gal. 5.1 3. From the power of sin and Sathan 1 Iohn 3.5 All which excite him to thanksgiving 2. Another end was to stir up and quicken all true and saving graces to cherish faith to work repentance to enflame love to excire hope and to make the Christians affections heavenly 3. To assist our dull natures these outward pledges shew of what necessity Christ is to us by them Christ is evidently though mystically crucified before us that we may admire love him and mourn over him 4. That we might declare our Communion with him They are only his friends whom he invites to this banquet of wine Iews Pagans are secluded from this feast and have no portion of it while he calls to the Christian to drink and eat abundantly he being onely his beloved SECT III. THis age amongst other crimes for which one day it shall be judged hath become guilty in an eminent and high measure of the neglect of this Sacrament of the Sâ—pper there are many in her pretending to holiness yet not demonstrating obdience we may suspect their sincerity however they suppose to escape without receiving of this Ordinance let the sober Christian know that it is his duty to approach the table of the Lord and it ought not of him to be neglected For 1. It s an easie duty It heightened Adams offence that the precept might have been so easily observed the same case is here Not that I maintain this is rashly to be approached unto but that that Christian that gives God his knees in prayer and eye in reading his tongue in singing his ear in hearing his hand in well doing and will not give God his mouth in eating shall not be holden guiltless 2 Kings 5.13 2. It is by the Lord enjoyned Luke 22.19 until there be found out a Text wherein the abstaining from this Ordinance is dispensed withal Christ may not admit them to his glory because they remembred not his precept in the doing of this in memorial of him and when they are secluded Heaven it may be they shall hear that it is for their not eating and drinking in his presence though in his name they may pretend to have done mighty works 3. It is a renewing of the cop y of the pardon of sin Matth. 26.28 to be dayly calling upon God through Christ for a pardon of sin and in the mean time neglect that Ordinance which is pecularly designed for that very end and purpose as it increases sin in all so it is a high degree of folly and strange impudence in men to expect that God shall say thy sins are forgiven 4. From the practice of the primitive Church Acts 2.46 Acts 20.7 did they think it their duty to take it often and is it no sin in us to neglect â—t alwaies Are we less beholding to the death of Christ then they or is God more beholding to us that he can dispense with a breach of his own Ordinance more then with them or did he require more at their hinds then at ours or are we more indulged in our sin then they were if not we have cause to approach with fear and in this Ordinance serve him with trembling 5. We have need to confirm spiritual Communion each with other 1 Cor. 10.17 such bonds and tyes as Sacraments are very necessary in such a contending generation as this is this is an act or duty that dasheth contention strife pride vain glory with all their attendance against the stones This were a way to Follow peace with all men and holiness without which no man shall see the Lord. 6. The profession of the Christian saith binds men to it shall they profess that Christ is their Saviour to save them from sin and will not touch that Ordinance that above all others visibly holds that out The Iew might from this infer a contradiction betwixt the believers hope and his practiceâ— 7. It is aâ— Ordinance as well as others shall prayer have its place and preaching its place and reading its place and shall the Sacrament of the Supper onely stand without shall they injoy quietly their possessions which from the beginning they were endowed withal and this be forced be go to Law for its right What God hath joyned together dare some men presume to put asunder 8. It gives an occasion unto Schismaricks and Hereticks to scandal the Catholick faith how shall they joyn with such who so publickly are breakers of so positive a precept and how shall they be reproved for their not coming to praying and preaching since they can so really report Why do not you your selves approach that Ordinance of bread-breaking by which justly they may put us from taking a more out of their eyes until we have pulled a beam out of our own In a word there are none that be of years and discretion able to examine themselves and try their own faith in God but so far they are bound to be receivers of this Ordinance which makes the Church of England appoint that To every Parish Church or Chappel where Sacraments are to be Administred within this Realm the Holy Communion shall be Ministred by the Parson Vicar or Minister so often and at such times as every Parishioner may â—immunicate at the least thrice in the year c. We say so far as they are of years and discretion they are bound to receive this for there are some cases wherein even such may be kept from this Ordinance and by the Laws of the Church of England not to be admitted as shall be discovered in its own time SEcT IV. CHrist was pleased to represent himself to the believers eye in the swadling cloathes of bread wine in this Sacrament of the Supper which bread he called his body that is a sign of his body and the wine he called his blood that is a sign of it Now between his body and blood the thing signified with the application of it to the soul and the bread and wine which is the sign with the receiving it by the Communicant typified of old by Melchizedeck Gen. 14.18 who met Abraham returning from the slaughter of the Kings with bread and wine and blessed him as Christ here doth the believer when he returns from the slaughter of his sins we say between these two stands this holy Analogy and proportion similitude or likeness 1.
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