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.
here fully presented and â—â—â—fo â—h grace favour mercy glory with all points that tend to â—â—â—ual life are here signified by bread and wine and comprized â— that one blessing Remission of sin the mercy here sealed 3. The incorporation or Union of a soul with Christ. The bread eaten is incorporated into the body of the receiver Christ accepted and received makes the believer one body with him flesh of his flesh that they are no more two distinct beings of themselves but parts of each other as the root or body of the vine and the branches 1 Iohn 15.5 4. The fellowship that believers shall receive with Christian glory drinking of wine on earth as this Ordinane shews That we shall drink with him in his Fathers Kingdom and that many shall come from the East and from the West and sit down with Abraham Isaac and Jacob in the Kingdom of Heaven of which this Ordinance is a special representation Math. 26.29 5. The necessity that lies upon men to embrace and apply the Lord Jesus he by this appears as necessâ—ry for our spiritual well-being as bread for our natural and sole being and as nature would decay without the one so grace will languish without the other 6. The perfection of the Lord Jesus he is for all necessary things held out by bread for all comfortable things represented by wine there is nothing necessary for our being nor comfortable for our well-being but Christ is that fully held out unto us in the Elements of this Ordinance 7. The Union and affection that ought to be in all the Members of Christ towards each other there are many grains of wheare goe to the making of one loaf and many grapes to the filling of one cup yet these being together without strife shew communicants should be of one heart without contention All or any of these mysteries not to be regarded reverenced or valued denotes the unworthy receiver 2. To the ends for which it was appointed of them we have spoken Sect. 2. Unto which the reader may look back 3. To the Author of whom it was instituted This hath the Lord Jesus for its Original and his precept for its receiving and if he be not regarded and reverenced by the Communicant the Communicant by him shall be reproved and condemned Now there are four sorts of Persons that put not that esteem upon Christ as they ought in reference to this Ordinance 1. The Formalist he comes either out of custome or curiosity at most it is that men say not he was away 2. The Hypocrite he brings an Alabaster boxe but no pretious Oyntment it is true he bows the knee yet puts a vail upon Christs face strikes him saying Prophesie who sâ—â—ites thee he denies Christs Omnipotence and omniscience as if he could not find out the wickedness of his heart or were not able to punish him for itâ— Luke 22.64 3. The impenitent it is not they who are invited to the Lambs Supper It is the mourning sorrowful weeping repenting soul for whom this table is covered and for whom Christ hath pardons ready sealed to comfort refresh cherish and acquit them the Communion cloth dryes onely the weeping eye and the wine onely warms and refreshes the fainting soul. The impenitent ought not to come there and if they do it is upon their own peril for Christ never called them 4. The malecontent he sins against the Author and mystery of this Ordinance with a witness Christ was a man of peace though acquainted with trouble and this Ordinance is a bond of peace and ought not to be sealed in wrath How shall he expect to have his talents frankly forgiven him in this who will not forgive his Brother his pence at his own table Christ is harmless separate from sinners and this man therefore is to keep from him this table is like that heâ—p of wheat Cant. 7.2 and therefore to be set about him with Lilies his man being a Nettle he is nigh to be plucked up and cast out Math. 22.13 SECT VI. BY that known rule of contraries it may be known who is the worthy receiver by him that understands by what hath been spoken what it is or who it is that receives it unworthily yet for further manifestation he is a worthy receiver 1. That is a discerner of the Lords body in the Sacramental Administrations Secondly of his own iniquity in its highest aggravations Thirdly of his own graces as Sacramental qualifications 1. To discern the Lords body in the Sacramental Administrations 1 Cor. 11.29 that is to discern in the Sacrament the Lords body by those outward Acts necessary to be performed by Minister and People while the Sacrament is administring Now they are of two sorts some done by the Minister and some done by the people 1. Of the Minister who hath five Acts in which by faith the Lords body and blood or the Lords himself is be discerned 1. The bread is set apart from all other bread to be a seal to the Believer of the remission of his sin other bread is appointed for the nourishing of the body this for the soul here must be discerned God the Father serâ—ing apart from all other men the Son of his eternal generation to be the Saviour of the world that is to as many as believe on his name How different is this night from all other nights says the Iew every time he eares the Passeover How different is this bread from all other bread may the Christian say when he eares this Supper How different was Christ from all other men there being none like him 1. In nature being God and man in one Person 2. In birth being born of a Virgin 3. Office being King Priest and Prophet 2. The bread is blessed that is prayer is made that that bread might be to the faithful soul the body of Christ broken for its sin and after the institution is read it becomes so here discern God the Father endowing his Son with those gifts and graces suitable to that office wherein he hath put him As 1. Wisdom 2. Understanding 3. Counsel 4. Judgement 5. Might 6. Knowledge Isa. 11.2 see also Isa. 91.1 3. The bread is broken It is not fit for food until it be in morsels In this act we most discern God the Father causing his Son to undergo the weight of his justice and dying for the sins of men that he might be a perfect Saviour 1 Cor. 11.24 4. The Minister then eateth himself he being subject to the same sins others are stands therefore in need of the same Saviour we may discern God the Father holding forth and presenting his Son to be the Saviour of all that call upon him 5. The bread is then distributed to the people and of it every one hath their portion signifying how God the Father holds forth his Son with all his grace merits benefits to every particular believer where vf this man unto whom this is presented is one 2.
is he desires not its company for that would set him on work and he loves not that though it were to work out his own salvation 4. Infidelity There is a Spirit of unbelief in men and that mightily opposes and keeps out the Word Heaven is not so beautifull in the conceits of some nor Hell â—o hot in the opinion of many as men make them to be they do not believe but that it shall go well with them in the latter days though they continue in wickednesse they conceit that they shall stand in the Congregation of the Righteous though they here sit in the Seat of the Scornfull like Lots sons in Law Gen. 19.14 The Scripture they think but mocketh when it holds forth Justice against the least sin and transgression and this makes them regardlesse of its acquaintance and carelesse of the studying of it They esteem it not as they should because they believe it not as they ought nor value it according to its worth 5. Wilfulnesse The Jews would not come to Christ that they might have life There is a Generâ—tion so pure in their own eys that they despise prophesying and speak evill of the means of salvation They will not be gathered together but separate themselves The Scripture if we believe these is unto them no use They are so pure perfect that its company they need not its Coâ—nsels they want not and for its threatning they care not being thus resolved they cast it from them as an unnecessary thing and empty shaddow They can read without this Fescue and write without this Copy and come to Heaven without the Scripture c. 6. Haughtinesse or pride which is either Natural or Spirituall 1. Naturall It is below some to be holy it stands not with their grandeure to be Religious their honour lies at the stake and they must revenge flesh and blood cannot indure such affronts as he hath cast upon him Scripture would have him be humble meek patient long-suffering Gal. 5.22 and this man hates all 2. Spirituall Nothing can be taught this man but what he knows already he is as wise to salvation to every good already as all the Preaching of the World can make him what they know he knows also nay possibly the Scripture is a poor dish for him he can live without that milk walk without that crutch swim without those bladders they leave the Scriptures to bring up the feeble and the tender they will walk before to meet the Lord by Revelation and let them go for I here purpose to part with them SECT VI. The Sixth thing we promised in the opening of the Doctrine was to draw some Corolarier which shall be of Information and of Dioection I. Information And that 1. Of the necessity of having the sâ—cred Scripture in a known Tongue It cannot dwell Richly where it is not understood a strange Language cannot edify the soâ—l that hears not how shall the Lord be praised served and worshipped by him that cannot understand the Lords meaning If the Trumpet give an uâ—certain sound who shall prepare himself to battel â— Cor. 14.8 So likewise you except you utter from the Tongue things easie to be understood how shall it be known what is spoken The Scripture ought not to be kept from the people by keeping it in an unknown Language Sacrilegious therefore is the Church of Rome for so doing It ought not so to be For 1. The Prophets and Apostles that were the writers of it writ it in Tongues then known and common to every Nation did they Preach and write in that common vulgar tongue then in use in that Nation 2. They are to be the Spiritual weapons for those that receive them The Scripture is the Armour of a Christian Ephes. 6.17 his Armour is to be by him to secure him at all times against his Enemies that are always watching an opportunity against him 3. There is a generall precept for all Christians to search them Iob. 5 29. Deut. 31.11 This command is not only for Scholars but for the whole company of Believers every one singularly and all of them universally are to search the Scriptures they must therefore be in a Tongue and Language that they can understand 4 It is against Common equity and justice When Modecai wrote Letters to the hundred twenty and seven Provinces Est. 8.9 He write unto every Province according to the writing thereof and to every people after their Language and ought not the mind of God and the gospell of our Lord be made known to all according to their severall Languages its but equity that people understand those Laws they are governd by especially when their lives are in hazard as the case was then with the Jews but most of all when mens souls are in hazard as the case is now with the Romanists But let me not wrong Rome she lately consented since necessity drove her to it to allow Bibles to some in their Vulgar Tongue yet prayers to be made Sacraments to be delivered to a people Church or Congregation in a tongue common that is in any save in the Latin is no lesse sin at Rome then blasphemy making the poor people at those Ordinances pâ—â—take of that that they have no knowledge of From their practice in this dissent the Reformed Churches and the Church of England Article 14. the Article it self is this Art 24. of the Church of England It is a thing plainly repugnant to the word of God and the custom of the Primitive Church to have publick prayer in the Church or to minister Sacraments in a tongue not understood of the people 2. This informs us with what spirit they are possessed that contemn or flight the Scriptures and tread it underfoot as unsavoury salt counting it an unholy thing Must the word of Christ dwell richly in all How is it that many scorn it all That spirit that is in them sets its face against that Spirit that the Scripture was written by therefore we may know whence he came but of these c. 2. Direction Seeing how necessary it is that the word of Christ be known and received it is expedient to direct the Christian to walk in that Road where the word of Christ is to be found that he may bring salvation to his house The Direction shall be general to follow or practise four things which are four Ordinances of God contemned and slighted in this Age though they be necessary means of the words indwelling and the power of God to salvation the Directions are these 1. To read the Scriptures 2. To hear the Scriptures 3. To confer about the Scriptures 4. To sing some part of the Scriptures Which being practised by the watering of his grace that worketh all the good man shall bring forth of his treasure things new and old his leaf shall never wither nor be shaken with the blasts of persecution nor blusterings of Hereticks or Seducers which is the cause and ground of
3.10 2 External that is in body where he was like God 1 In Immortality Death was to have no dominion over him dissolution he was not to know God is Immortall and man in Immortality was like him 2 In Dominion over the creatures God gave man half his Empire to rule over Gen. 1.28 The furious Lyon the Kingly Eagle and the great Leviathan man stood in no awe of they all submitted to his Scepter The whole Creation of Beasts and Fowl was brought before him and though he was naked he feared them not and they disobeyed not him Gen. 2.20 This ushers in the second part of the question why man was created Naked For answer to which we make this brief reply 1 That but for sin this would be no more a question then it is now why men cover not their faces that was a piece or part of that perfection wherein God created him cloathing is but a cumber a toyl a labour a trouble and God made him perfectly happy 2 To admonish him of his sociable and peaceable life with his kinde God created other creatures with weapons strength to defend themselues against each other to some he gives swiftness to others craftiness to others strong and hard hides to others hard hoofes to some prickels to some sharp claws to others stings and poyson but only man is naked exposed open and free so that we see when men go to make war one upon another they deform themselves and look liker monsters then men God therefore would teach him by his being naked to live peaceably and sociably in the world 3 To Admonish him of his diligence and industry He hath given man little without him besides his skin yet Inriched the World for his use and that he might Imploy himself in some refreshing labour without trouble and do those things in the World most pleasing to himself what ever they were with the greater facility God created him naked 4 To discover the excellency of Adams perfection God did not make so beautifull a Creature to hide it in the cloud of a Woolen Silken or Linen garment he was the most beautifull of all creatures and God would have his beauty discovered As Eva was the Mother of all living I am prone to suppose she was the fairest of all her Daughters that lived and God would have her favour seen What needed cloathes to either since both were perfectly holy It was their holiness that made them not ashamod of their being naked Gen. 2.25 Quest. 7. Whether the reading of the Ceremonial Law be profitable to a Beleever Or whether any part of that Law be established under the Gospel The Law Ceremonial which consists of Types and Shadowes as Washings Shavings and Offerings of Sacrifices Shedding of blood Sprinkling c. some may think to be needlesse under the Gospel but they erre a Beleever may reap much profit by them 1 They may serve to confirm his faith in the truth of the Word by his seeing the Types fulfilled by Christ he is the Lamb of the Male kinde that must be Offered for the sins of the World He is the scape-goat that taketh the sins of men into the Wildernesse of Oblivion 2. By them we may take notice of Gods offence at sin he wil have the blood of man or of beasts to satisfie his Justice in respect of sin willing to spare men untill the Son of man come the blood of Buls and goats shall serve to the purifying of the flesh 3. By them believers may be excited to love Christ the more for freeing them from the burthen of that Law It was a yoke that the Jews were not able to bear Acts 15.10 By Christ the Believer is freed from it he is not now tyed to Ierusalem he needs not go there to worship neither need he kill his beast for Sacrifice but offering pure hands without wrath and doubring makes him accepted in the beloved 4. By that Law we see that there is but one Saviour for Jew and Gentile which may be the ground of many a fervent prayer for the Jews Conversion that they might effectually have the blood upon their hearts for the pardon of their sins whose blood typically they shed for the remmitting of their offences Poor souls whose Fathers saw his blood in the killing of their beasts yet their seed to be killed through their not believing in his blood now that it is poured forth Return O Lord to thee many thousands of Israel 5. Believers by that may see how carefull God is of his Worship in his making such strict Laws Statues and Judgements and the least of them to be fulfilled under the pain of being cut off 6. They may fear to sin the more against the gospel if it was dangerous under so dark a Ministration what now if it was death to break the Law delivered by Moses what then to sin against the Law given by Christ if these escaped not that broke the Law because they were delivered from Egypts thraldome How shall we escape if we neglect so great salvation Heb. 10.2 3. Let us not sin the more because the yoak is took from us but rejoyce always in God that made us free in Christ which calls upon us to see if by Christ we are free'd from any part of that Law or from all of it which is the second part of the Question The ground of it is the determination of that first and famous Counsell of the Church Acts 15. In which it was appointed v. 29 that the converted Gentiles should abstain from meats offered to Idols and from blood c. By reason of which precept some conclude this part of the Law to be confirmed under the gospell and by Christians to be observed But these men erre not knowing the Scriptures For the detecting of which errour we shall promise a few things touching the institution of the Law and the reason of the Law 1. Of the Institution When God had preserved himself a very small remnant in the Earth by Noahs Ark he gave to Noah and to his Sons every moving thing that liveth for meat Gen. 9.3 But flesh with the blood thereof which is the life thereof these they must not eat that is flesh with the blood in it or raw or not thorowly boyld or not throughly blooded or not throughly dressed as for haste the Israelites did 1 Sam. 14.32 33. Afterwards in the time of Moses this Law was enlarged Levit. 17.1 Prohibiting not only the eating of flesh with the blood but the blood of any manner of flesh v. 10. v. 14. so that untill Moses the not eating of blood divided from the flesh is not expressly forbidden though it might not by holy men be eaten for a reason hereafter to be shown 2. Of the reason of this Law and that is three fold Either 1. Physicall 2. Morall Or 3. Mystical 1. Physical The blood of beasts divided from the flesh eaten alone or the blood of beasts eaten
brain they can lay it aside and flee to the Penthouse of the light within but Scripture is the lâ—st Expounder of it self for as it is the mind of the Spirit that is written it is the tongue of the Spirit that must interpret Isa. 8.20 The Scripture that is dark in one place must be opened by the Scripture that is light in another place otherwise it is not preaching but seducing 2 Tim. 4.3 3. Applying it for the edification of the Church This is the great end of preaching and the end of Gods sending Preachers into the world Ephes. 4.12 and in this this ordinance differs chiefly from that of Catechising Paul having spoken much of the doctrine of faith Heb. 11. makes application thereof Hebrews 12. having treated of judgement makes application thereof 1 Thes. 5.14 When a Preacher hath opened the sence and meaning of the holy Ghost in a portion of Scripture by Exhortation Reprehension Confutation Consolation he ought to set it home to the hearts of his hearers For the edifying of the body of Christ Ephes. 4.12 SECT II. This ordinance of preaching ought to be performed according to the will of God in this manner 1. Orderly God is a God of order and all his works are orderly he will have his word orderly every one is not to assume the office of a Preacher in the congregation of the Elders Every man must keep in that Calling wherein God hath put him and he that presumeth to preach without his call of which we have spoken before breaks order 2. Plainly He that preacheth must condescend to his hearers capacity Our Saviour when he preached was often plain that we might understand his meaning as easily as we understand a hens call when she would gather her young ones under her wings yet sometimes as a judgement God may give a commission to a Preacher to speak things not easie to be understood Isa. 6.9 For this reason our Saviour sometimes preached in dark parables Now preaching is plain 1. When it is sent home to the heart and conscience 2. When it is without flattery 3. When it is without deceit 3. Impartially The Scribes scape not the lash of Iohns Doctrine let the soul be afraid that his Maker will cut him off that Accepts any mans person or that gives flattering title unto any Job 32.22 4. Authoritatively Let their words be such as command attention who ascends the Pulpit stairs whatever they say let it be in the Lord Thus saith the Lord ought to be the preface and close of a Sermon 5. Freely Courage and spirit ought to be in his bosome that undertakes to deliver the Lords mind Men naturaly have hard hearts and he that would preach savingly must have an hard brow Ezek. 3.9 Ephes. 6.19 20. 6. Zealously he must so preach that it may appear he desires in soul his people to shun what he reproves to perform what he exhorts he ought to be jealous over Gods people that is a shepherd of the flock of Christ 2 Cor. 11.2 7. In the power and demonstration of the spirit he ought so to reason the case with sinners to convince the Gain-sayer to reprove the unruly to open the Scripture so sincerely and comfort so strongly that men may see and know the spirit of God to be with him of a truth 1 Cor. 2.3 SECT III. Touching the necessity of submitting to this ordinance much might be said we shall confine our discourse to these few things 1. It is the Soveraign means appointed by God to save them that believe 1 Cor. 1.21 There are some who hold it necessary to convert heathens but will not admit it usual for the confirming of Saints but it is otherwise It is needfull to beget a Saint to uphold a Saint to perfect a Saint They may account it foolishness as they do yet such as it is the wisdome of God hath appointed us to hear it Rev. 1.3 2. It is necessary for Preachers to be at all times preaching 2 Tim. 4.1 Wo unto them if they preach not which declares wo shall befall the people if they hear not 3. The people is lost and is known to perish that have it not Prov. 29.8 They are as it were made naked to their shame they have nothing to shield them or shelter them from the stormy blasts of divine wrath where this Candlestick of preaching is removed or where it was never placed there is no place for Christ. Gods presence is with his Church and his walk only among his Candlesticks All other places are in darkness and he that walketh in darkness stumbleth and perisheth 4. There is a special charge not to despise it 1 Thes. 5.20 and therefore it is much to be regarded he that contemneth it contemns him that appointeth it which is God he is not to be cast our irreverently that preaches it lest the dust of the earth judge them and therefere it is to be reverenced of all such as would believe for the saving of the soul. 5. It is effectual for the bringing of future and present generations nigher and nigher unto God Ephes. 2.17 there are still young coming into the world who by nature are children of wrath Whose fathers being Amorites and whose mothers being Hittites are aliens from the spiritual Common-wealth of Israel now this ordinance of preaching is a proper instrument for the circumcising of the heart by which they are made Citizens of the New Ierusalem and by faith made sons and daughters of the faithful Abraham SECT IV. As to every purpose under heaven there is a time there is an end for every thing under the Sun All Gods ordinances are designed for some end or other besides his own glory the end of all his purposes designs and undertakings Preaching he hath ordained for these ends viz. 1. That sinne might be discovered more convinceingly the whole Law or Word of God reproves and holds out sin but preaching by mustering and collecting all Gods threatnings together and laying them in the sinners sight holding them to his face seems to make him startle and really to tremble Acts 24.25 Mat. 3.5 2. That they may be condemned more inexcusably Sinners might plead their ignorance at the barr of Justice and excuse their sin in regard of the Scriptures deepness God therefore to clear himself from the least imputation of injustice stirs up his servants to open expound reveal and apply his Word giving by them unto his people line upon line precept upon precept shewing them their sin and making them know their transgression whereby their condemnation is the more just and their ignorance the less inexcusable 3. To set out the freeness of Gods grace the more effectually the grace of God appears in every line of the Scripture and each line may lead us to admiration yet this of preaching laying mans sinne before him with all just heightning circumstances discovering mans nature with its abomination opening hell with all its torments and then making known
just men made perfect Revel 14.1 2.2 read they do not hear Sermons they cannot receive Sacraments they need not in performing this they cease not and by this ordinance above all is the communion of Saints help up that it perish not SECT III. After what manner men are to sing the Scripture is not darke but clearing commanding that it be done 1 With understanding Psal. 47.7 2 With grace Gal. 3.16 3 With affection Eph. 5.19 SECT III. Questions Resolved Quest. 1 Whether it be lawfull to sing Davids Psalmes in a publick Congregation Quest. 2 Whether those psalmes containing direfull imprecations ought to be sung or how with a safe conscience they may be sung Quest. 2. Whether it be lawfull to sing Davids Psalmes in a Publick Congregation Some who are for the blotting out of every thing though never so good just lawfull or laudable that was practised by the ancients sentence the Church for her singing Davids Psalmes chiefly in publick in respect of those spiritual graces which are sometimes exercised in the composing of them as Psal. 131. wherein he attests that he is not puff't up in mind but this is not sufficient for us to suffer our selves to be deprived of this holy practise For 1 It is lawfull to read them in our congregations those that would thrust out the singing of those Hyms and bring in their own songs instead as many of them presumptuously do may upon the same reason cancel them out of the Bible and teach for doctrin their own inventions As many of those that are professedly of our Church by their practises give much Apostates too too occasion to performe 2 It hath been the ancient way of the Church of God both of Jews and of Gentiles since the establishment of the Church There were prophets and holy men of God when the whole Church of Israel used these Psalmes in their congregation and yet never was it condemned for so doing We may assure our selves that God was as tender of his own name as ever these men were or are and since he let those Psalmes be sung by all in a Church where he so often was visibly present they may be used in that Church wherein we have his promise he shall spiritually be untill the end of the world 3 Davids Psalmes seem most deserving if wee looke upon the worth of them they are much to be preferred For 1 For matter they are infallible they were composed by the unerring spirit of God and therefore their extemporary raptures and inventions are not to be put in the ballance with them 2 For number they are various the soul can bein no condition state or temper but in the book of Psalmes there are expressions that suite with that condition state or temper 3 For the users of them they have been the most excellent the whole body of the Church of God under the law used them Christ the Son of God at his last Supper used them Math. 25.30 It being a custome of the Jews at their passover to sing one of those Psalmes betwixt the 113. and 118. Our Saviour submitted also to this Lawfull custome though in his Fathers law not commanded and for some reason we conjecture he and his Apostles to have sung the 116. and since his dayes the noble worthies of the Christian Churches in all Nations used the same 4 Those prophesies that are in them touching Christ call upon beleevers for the siging of themâ— our faith may be confirmed in the doctrine of our Lords passion his resurrection and if a Jew be in our congregations he may learn to believe on Jesus the Son of Mary whom his fathers crucified by our very singing Touching what is Objected against our singing the 131. Psalm when some of the congregation may be puffed up we gâ—ve this short reply 1 They judge others proud in regard they are so full of pride themselves 2 As a Prince he was not proud of his glory and Kingship though he was taken from the sheepfold 3 As a Saint and so at that time the grace of humility might be eminent in him 4 This as well as other scripture is written for doctrine for reproof for correction for instruction so that by this we shew others what we are or what we ought to be 5 It is very lawfull to read it meditatâ— upon it and by consequence lawfull to sing it Quest. 2. Whether those Psalmes that containe direfull Imprecations ought to be sung or how wiht a safe conscience they may be sung THis is one grand argument brought against the Churches practices That there are many curses prâ—yed for in severall Psalmes as 109. and 69. c. Which seemes to be much against that charity that ought to be in Christian meetings but this zeal or charity not being grounded on knowledge is not sufficient to disswade us from the using of so holy and ancient a practise For 1 They are not curses but prophesies the Spirit of God promised them to speak of those things that were to come hereafter When David was not moved by the spirit of prophesie he fasted and prayed for his enemies but when that stirred him he prophesied because he fore saw their destruction As before it is lawfull to reade them to have them much upon our mind therefore it is not against Christian love to sing them As touching the second part of the question we are to sing these 1 not with any consideration of our enemies let them curse but let us blesse 2 With consideâ—â—â—ion of the incorvertible enemy of God rather then the Church should perish let them become as dung for the earth Let God arise and make them that hate him flee before him 3 With serious meditation of Gods justice against sin and sinfull men which may induce us to mortifie the old man and crucifie the lusts that are in us Thus farre of the ordinances referring to the word the first part of what in the beginning we undertooke Fides Catholica OR THE DOCTRINE OF THE Catholick Church Referring to the Sacraments With a particular DISCOURSE Touching the Ordination of Confirmation By WILL. ANNAND Minister of the word and SACRAMENTS LONDON Printed for Edward Brewster at the sign of the Crane in St. Pauls Church-yard 1661. To The Worshipfull and Hopefull young Gentleman Iohn Wells Juni Esq of Heath in the Parish of Heath SIR BEing necessitated to divide where a union was both principally and primarly intended I am emboldened to divulge my thoughts of the Churches Sacraments under the umbrage and tuition of your name and eminent vertues To despond of your favorable Acceptance were to make my self the Subject of their Censure who are more acquainted with that innate candor which attends your refined Abilities Your Education being in the same Colledge with my self makes me more intencely ambitious of your Happinesse and Honor of which last Divinity shews and to her in this Philosophy agrees there are four species or sorts 1 Naturall by birth