The Actions of the people and they are two As 1. To take the bread in their hand though the Church of Rome will not allow of this but must have it put in the Communicants mouth yet it is agreeable to the institution that signifies the believers laying hâ—ld upon Christ and wholy upon Christ for his Saviour according to the terms 〈◊〉 the Gospel after which God the Father onely delivers him that is as a King to rule him as a Prophet to teach him as a Priest to satisfie for him or as Jesus to save him and as Christ to reign in him and over him 2. The people eate the bread bread upon the table or in the hand nourisheth not except it be eaten how fond is the Church of Rome that gives such bread as cannot be eaten and nor without much trouble and probable danger swallowed this signifies they have united themselves to Christ and by faith are grafted in him and their hunger after him and their restlesness until they have obtained him promising obedience according to the conditions he was prosfered to them That Covenant Ier. 31.31 32 33.14 by this is sealed God for his part remitting sins past and the people for their part promising obedience for the time to come The like things may be said of the wine which the Church of Rome wholly keeps from the layâ—y for what reason shall by and by be discovered but the understanding Christian by this that hath been spoken may know how to discern the Lords body in that 2. Of his own iniquity in its highest aggravations before sin can be by this Ordinance forgiven or slain it must be by examination and search found out accused and condemned there are diverse sorts of it and it must all be looked after these chiefly 1. Sin Original or natural that sin of nature in which the Sons of men are born 2. Sin actual those sins a man knows that his hands hath acted must be washed off sin 3. Of presumption 4. Of infirmity 5. Sins against the first table 6. Sins against the second table 7. Those against the Gospel 8. Those against the Law 9. Those of the week 10. Those of the Sabbath 11. Against conscience 12. Against Counsel After which must follow these three acts 1. A hatred of them 2. A condemnation of them 3. A forsaking of them 3. Of his own graces as Sacramental qualifications There are graces necessary for the true Communicant without which in some degree or other though but like a grain of mustard seed the Communicant hath no ground to expect any acceptance As 1. Knowledge a grace by which the believer discerns his own misery by nature and necessity of receiving Christ by which receiving Christ is able to save him to the uttermost 2. Faith a free gift of God by which a sinner renouncing all merits of his own casts himself onely and wholely upon the merits of the Lord Jesus for life and salvacion as is promised in the Gospel 3. Repentance a grace by which a sinner viewing his sin and the sad effects of it and also Gods mercy prâ—ffered in Christ doth heartily bewaile it and turn wholly from it unto God 4. Love a holy and fervent affection that Christians bear to God and Christ and to each other whereby they are stirred up for the performing of all things that tend to the honour and glory of the former or to the good whether of the soul or body of the latter 5. Obedience a gift or grace by which the creature diligently and hâ—edfully observes the whole Law of God to keep it and practice it with all Gospel sincerity and plainness Of all which we intend no further handling this tract being already swelled to a greater bulk then at first was intended SECT VII Questions Resolved Quest. 1. WHether the Communion ought often to be reserved or how often Quest. 2. Whether the Church of Rome hath reason to keep the Communion cup from the layâ—y Quest. 3. Whether kneeling be a gesture lawful to be used at the Communion Quest. 4. Whether it be â—â—pediâ—â—â— to keep prâ—fixed times for Administration of the Communion and if offerings be lawful Quest. 5. Whether it be a sin to receive the Communion in a mixed Câ—â—gregation or if private Examination be necessary Quest. 1. Whether the Communion ought often to be received or how often That this Sacrament is often to be received is above proved yet by way of supplement we say here that this Ordinance is often to be received 1. From its dignity It is above all other feasts Legal or Evangelical the feasts under the Law were exactly kept by reason of Gods command though they were but types of this and more burthensome and grievous ought not we therefore to observe it upon Christs injunction since it is so easie comfortable and refreshing 2. From the time of its institution which was the night wherein he was betrayed just as he was going to the Crâ—ss a little before his death as soon as he had put an end to the Jewish Paschal to teach us 1. To remember it with the more zeal the words of a dying friend are much esteemed and should the words of our dying Saviour be neglected 2. To perform it with the greater love This Sacrament is the lâ—st pledge of love wherein he hath given us all that is dear to any his very flesh and blood to strengthen and comfort us and ought it not to be esteemed and oftner like a love token be seen of us which leads us to the second part of the Question how often this Sacrament must be taken For this there can be no positive rule yet from the nature of the Ordinance we may affirm that it is often to be taken 1. As often as men renew their repentance Repentance is a hearty sorrowing for sin that it may be forgiven and this being an Ordinance for Remission of sin it is proper to take the one as often as the other is done 2. As often as Gods spirit shall prompt one to it when the spirit is dealing with us touching the performance of any duty it is dangerous to let the motion go without obedience follow the spirit in this also it may lead thee as it did Simeon Luke 2.27 to the table and shew thee the Lord Christ. 3. As often as providence shall put a fair opportunity in thy hand When the Gospel Minister invites in Gods name his people to Gods table if thou be wise let not thy seat be empty This case alwayes holds not in great Parishes where possibly the Communion may be celebrated every Sabbath or every moneth In such places let the other two rules take place Quest. 2. Whether the Church of Rome hath reason to keep the Communion cup from the people The Church of Rome in her celebration of this Ordinance is pleased to keep the cup from being tasted by the people And when the Bohemians pleaded for the Communion of both kinds
death unto the soul. It is not sufficient for the nature of a Sacrament to affirm there is ground for it in Scripture so a faâ— may be a Sacrament Matth. 3.12 but that the sign be appointed to signifie such a thing and to that appointment a blessing annexed yeâ— though we finde most of these in Scripture and appointed to be done yet never as Sacraments but as discipline proper for the Church Heb 6.2 and order to avoid confusion in the Church Acts 13.3 and that fornication might be avoided by the Members of the Church 1 Cor. 7.2 and as an extraordinary sign of an extraordinary cure by the Elders in the Church Iames 5.14 As touching pennance there is nothing of that in the least as it is used by Rome spoken of to the Church 2. They are not proper nor peculiar to the flock of Christ. Sacraments of old and now were given onely to the people of God and by receiving of them are men known to have a relation to him but Marriage one of the five is common to the Christians with Turks Iews and Heathens marriage we â—â—n as honourable in all but since there is neither sign of it nor form of it instituted by Christ the Catholick Church dare not make a Sacrament of it 3. Sacraments are common to the people of Christ we shall alwayes see those Heavenly ordinances enjoyned to all that are Members of the Church but now this Sacrament of Ordination they confine it to the priesthood onoly of this the people of God and Saints under the Gospel cannot all be partakers particularly women Ordination indeed is an ordinance of God and so is Confirmation but neither of them Sacraments It is worth observation that this Sacrament of order hath seven degrees in it the lowest of which is to be a Porter in the house of God and the Highest is to be a Priest between whom there is the Exorcist the Lector the Aoâ—lâ—te the Subdeacon and the Deacon all which degrees are made visible signs by which grace is conferred on the partaker so that in truth they have in all fourteen Sacraments nay by some of them they are owned as Sacraments Et dicuntar hi ordines Sacramenta quia in eorum percepâ—iene res sacra id est gratia consertur egregiè dicis Domine Lombard quam figuranâ— qua ibi geruntur so that if they want real or inward grace it is not for want of visible or outward signs but twelve of their Sacraments having neither outward Element prescribed nor form nor blessing nor promise made to them as such they are rejected and the Church that teacheth them is condemned Touching the Sacrament of Extreame Unction the very rehearsing of its form and manner which are not at all instituted by Christ is sufficient confutation it is this When the sick party is just upon deparâ—ing the Priest usually or in case of necessity any other Person for it is dangerous to dye without it takes Oyle hallowed by a Bishop and annoints the sick Person upon the eyes ears mouth nose hands and feet using this form of words Indulgent tibi Deut per istam sanctam unctionem which possibly the sick man may not understand suam piâ—ssimam misericordiam quicquid peccaâ—um permissum c. God out of great mercy and by this Holy Oyle forgive thee thy sins committed by thy eyes ears mouth nose hands and feet All the Angels Archangles Patriarcks Prophets Apostles Evangelists Martyrs Confessors Vitgins Widdows Infants heal thee He that finds that text of Iames who was but a servant in the Lords house Iam. 5.14 upon which this practice is grounded shall not onely see a vast difference between the anointings but may easiely perceive than a Sacrament as they would make it is not there intended 4. They are generally condemned by the reformed Churches of Christ in the Articles above mentioned and of the Church of England Art 25. the Article it self is this Art 25. of the Church of England Sacraments ordained of Christ be not onely badges c. as before There are two Sacraments ordained of Christ our Lord in the Gospel that is to say baptism and the supper of the Lord. Those five commonly called Sacraments that is to say Confirmation Pennance Orders Matrimony Extreamâ— Vnction are not â—â— be counted for Sacraments of the Gospel being such as have growâ— partly of the corrupt following of the Apostles partly are states of life allowed in the Scripture bâ—â— yet have not like nature of Sacraments with baptisme and the Lords supper for that they have not any visible sign or Ceremony ordained of God Quest. 6. Whether the effect of the Sacraments depend upon the worthiness of the Minister The Church of Rome makes the being of the Sacrament depend upon the Priests good meaning and his true Latine and some among us would have the effect or fruit of the Sacrament hang upon the Ministers holy living concluding that baptisme either wholly null or in part void that is â—administred by an evil or scandalous person but both are besides the truth For 1. Sacraments are administred onely in the name of Christ from him they have their power by his authority according to his word in his name are they they dispensed and therefore their efficacy depends not upon the power of any created being 2. Sacraments under the Law depended not upon the merits of the Minister Circumcision was a token of the Covenant and was equally in that respect a visible sign powerful in it self to declare the circumcised to be one of Gods people and give him an interest to the priviledges of the Sons of God who ever it was a good or bad Officer that cut off the foreskin therefore baptisme now is of force for the same use howbeit a scandalous Person apply it 3. By this we should never have certainty of a Sacrament there is no man but hath sin more or less in him and so according to his sin the Sacraments would be more or less ineffectual however in all there would be some hinderance and since the heart of man is deceitful we might call in Question our baptisme for he might be an hypocrite that is a notorious sinner that baptized us Without Question this doctrine was never so much sown without assistance from Rome whose doctrine in this particular is near to this in regard that she makes the Sacraments to depend upon the intention of the giver the people must either doubt at all times or act implicite faith for ever according to her tenents And he that is of the judgement that Sacraments depends upon the merit of man as it derogates from Christs honour so it takes from the conscience all peace and settlement why shoâ—ld I prepare for the Lords supper since all will not availe me if the Minister be not Holy and we can never be perswaded of the great benefit of that ordinance nor receive comfort from it sin being in the best 4. The
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.
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
of our wants bethinking while thou art fitting thy self to go to Gods house what mercies thou wantest what grace thou lackest if patience trust hope faith knowledge ask accordingly c. 3. By calling to mind thy particular sins and sacrifice them in thy Closet or at least bind them hand and foot and let them be slain in publick never spare for their crying 4. Know that thou art to do nothing else lose not thy labour by a carelesse performing of duty seeing God hath called thee from thy ordinary employment and to be outwardly in his work only may make thee lose the reward of all Follow therefore that since thou art allowed no work besides these following 1. What is for comelinesse decency and honesty as putting on of neat and cleanly apparel 2 What is for necessity as milking of beasts dressing of meat foddering of Cattle Matth. 12.1.5 11. 3. What is for charity so Physicians and Mid-Wives may work In those cases man is not made for the Sabbath but the Sabbath was made for man People may walk a journey to Gods service and Ring Bells for Gods people Numb 10.2 3. Nay watch and Ward nay be set to secure Gods people Neh. 13.19 All these rending to the great end of keeping the Law and sanctifying Gods name SECT III. God is pleased though he be a Lord of all to give his people a reason why he would have them keep this day holy to himself let us see why it was instituted and why it is continued 1. It is Gods own property from the beginning It was his own from the first and it shall and must be his untill the last Untill the time come that the whole Church celebrates an Eternal Sabbath with himself this Sabbath shall be kept for himself 2. It is a Type of mans happinesse to everlasting Six days God gives man to work in but in the Seventh he must not work he must not think his own thoughts he must rest from sin and labour for his God shadowing out that rest that man shall enjoy from all his labour and from all sin in the new Ierusalem 3. It is beneficial to the creatures while they have a being the beasts of the earth are preserved in it and by reason of sin servants are continued to till the ground by this precept God provides well for beasts and servants that they should not be oppressed by harsh cruel or covetous mâ—sters 4. It is conâ—inued that men might keep the doctrine of the Creation more firm in their memory God having created the world and the creatures therein men might contemplate and behold the wonderful works of God and read therin Lectures of his power he beheld all his works and he saw them good when he had been six dayes in making of them he will therefore have men to see the same when they have been six dayes making use of them 5. Because of that blessing which he gave the sabbath at its first instituting he blessed the Earth and by vertue of that blessing at this day it brings forth herbs yielding seed by which man is preserved he blessed the sabbath yea and it shall be blessed that is be a means whereby man may receive by Holy Duties saving graces that he may be happy he ordained it for no good it could do himself neither is it Holy through any holiness in it but it is a time designed for the service of a Holy God in whose service onely men are blessed and by sanctifying his name this day by setting themselves apart from the world for the duties of it God sanctifies their hearts by setting them apart from the wicked by his word for the glorifying of them SECT IV. We have them amongst us that are for no sabbath at all we have those that are onely for the Jewish let us therefore see what sabbath that is which day of the seven we are under the Gospel bound to keep and sanctifie by a Holy resting from our ordinary imployment That a sabbath or one day in seven is to be kept the Scripture is clear that that sabbath kept by the Iews was the sixth day from the Creation is more then probable that the sabbath of the Christian Church is the first day of the week is easie to be defended the Jewish sabbath being changed In which defence we shall distinctly speak to these three things And 1. See that there is such a change 2. The Authors of that change 3. The reason of that change We read in several places of the Apostles going into the Iewish Synagogues on the sabbath day to preach the word of God unto the people they bearing for a time with the infirmity of the Iews kept in a publick manner both their sabbaths and their feasts Acts 13.15 Acts 20.16 yet so that they alwayes Implied some freedom gotten by Christ and therefore daily met But when as the Iews grew perverse and urged a necessity of those things then the Apostles stood to their liberty and changed the day quite and clean and wrot to the Churches not to heed the sabbath that is the seventh day from the creation for instance Col. 2.16 Let no man therefore judge you in meat or in drink or in respect of an holy day or of the New-Mooner of the sabbath dayes every thing here is Jewish which the Colossians being pressed by some to observe the Apostle would not have them be startled for meat or drink or New-Moons or sabbath days for since Christ is come these are not to be observed At the difference of meats is taken away by Christ so is the sabbaths for you must note in all the Gospel the Christains day of rest is never called the sabbath and therefore not now to be observed by them or taught unto them It is to be observed that in the body of the fourth Commandement which is onely binding in respect of its being moral for all those after Laws as not kindling fires were not written upon the mount with the finger of God on tables of stone God commands simply the seventh day to be observed speaks not of the seventhday from the creation but gives and allows men six and the seventh to be his which is done even in the Gospel by setting apart for his service one day in seven the moral Law requiring no more which seventh day the Iews in their worship make the last day of the week and by it keep the Law the Christians in their worship make it the first day of the week not contradicted by the Law God leaving himself a power to alter or not alter the day as he saw good without infringing any of those Laws which he appointed should be binding the same God therefore that spoke to the Iews on Mount Sinai for keeping of the seventh or sabbath day indifferently forbids the Colossians to observe the sabbath the sevenâ—h day from the creation stricty But shall the Colossians keep no day for the service of God shall
and were thus quarterly observed The Wednesday Friday and Saturday after Witsunday is the first Ember week the saâ—e days after exaltari crucis or the 14. of September is the second the same days after Iodocus Lucius or the 13 of December is the third the same dayes aftâ—r the first Sunday in Lent is the fourth According to that old verse Post Cineres pâ—nter post crucem poâ—que luriam Mercurii Veneris Sabbatho je unia fient The whole week is called Ember though the fore mentioned days were not only observed by the Church for the ends hereafter to be mentioned Why they were called Ember weeks or days is doubted some say from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. Dies aday as if those days were singularly to be observed others from two Saxon words viz. Em. a Brother and Bertnable this may signify something Others say they were so called from that ancient and no lesse religious custome in using haircloath and ashes in time of publick pennance which was in these times performed by the Church for which cause also the first day after Lent was called Ash wedensday and therefore called Diâ—s cinerum or then from the Old custome of eating nothing on those dayes untill night and then only a cake baked under the Embers or Ashes which was called panis subcineritius Ember or Ashy bread They were kept by solemne prayer and fasting for these reasons 1 That the Church of God under the gospel might not be behind the Church of God under the law in point of devotion and piety the church of the Jews had their Iejunia quatuor temporum four solemn fasting times in the year instituted by themselves all of them mentioned with a special promise Zacha. 8. to respect the order of the thing done rather then the order of the text The first was the fast on the 10 day of the tenth moneth viz. Tebeth answering to our December upon which day Nebucadnezer first layd siedge to the city of Ierusalem the second is the Fast of the 17 day of the fourth moneth Thamaz answering to our Iune on which day the city of Ierusalem was taken the walls of it broken and Idolatry set up in the temple the third is the 9 day of the fifth month Ab answering to our Iuly for on this day was the temple burned first by Nebuchadnezar King of Babylon A. M. 3360. And afterward by Titus the Roman General A.C. 69. the fourth is the third day of the seventh month Tisri answering to our Sâ—ptember for the murthering of Gedalia see Ier. 41.1 2 3 4. Now that the Christian might not be behind the Jew in the service of God those four Ember weeks almost at the same time of the year are set apart for solemn prayer and fasting in the Churches of Christ. 2 That there might be a blessing given to the fruits of the earth then either sown growing or gathered For now in those seasons the corn and fruits of the earth are in most danger and these days were appointed for solemn days of prayer for their preservation 3 That they might in some sort chastise their bodys for the sins of the last quarter and prevent exorbitancies for the quarter to come prayer and fasting will cast out the worst Devil to beg earnestly that God would pardon the sins of the last quarter quarterly can favour no more of superstition then to crave mercy upon the sabbath for the sins of the last week or in the morneing for the sins of the night begging withall to have grace assisting them in the dutys of the aproaching quarter weeke or day 4 That every Christian might assist the Church in her sacred ordinations the sabbath following In the next Immediate Sabbath following each of those days were men separate and set apart by ordination for preaching the word and administring the Sacraments This being known for Christians to meet in publike to call earnestly upon God for him to blesse those souls that were then going into his vine-yard that he would sanctify their gifts and give them courage zeâ—le knowledge and holynesse and make them Instrumentall of bringing in many sons and daughters into glory was a most laudable custom and pious practise For which end these days were in apeculiar manner set apart Besides those four solemn fasts observed by the Jwes they had other fasts though of lesse concernment as the 10. of Nisan Abib or March because Miriam dyed that day Some the 8 day of Tebeth or Dâ—cember a day of great heavinesse for the translation of the Hebrew bible into Greek by the seventy Interpreters A. M. 3699. Some precise ones fast every Munday and Thursday and their fast endures untill the evening that the starrs appear The Christian also hath other Fasts besids those grand ones above mentioned Some abstaining from meat for one cause and some for another besids the vigils of every feast Wedensdey and Friday have been days of abstinence of old in the Church and publick fasts are generaly upon them days WedensDay is fasted in memorial of our Saviours being sold by Iudas and Friday in regard of our Lords crucifying Some also abstain on Saturday in memorial of that sorrow that was upon believers while our Saviour lay in the grave praying for a remission of those sins which were the cause of the death of the son of God Quest. 5. Whether it would bring Advantage to the Church now to have those days again observed There is a distinction passes mens mouths often without consideration that such days as these might be profitably kept dureing as it were the Churches nonage but not now when truly were the most sort of Christians looked after and tryed this time would appear to be their doteage these days therefore being observed would advantage the Church much every way particularly in these respects 1 To prevent schisme saction sedition or heresy for young Christians to see their parents and their teachers walking in the steps of the Ancient Churches and seing an holy and orderly conformity between them would much strengthen them against the pernitious doctrine of hereticks or discontented persons 2 They in a great measure satisfie the desires of the most devout there are really religious souls who exercise themselves continualy in prayer There are many that use the world as though they used it not Now such times as these fulfill the expectations of their hearts helping them to poure out their souls before the Lord in publick which otherwise through want of those opportunities might either not be done or with lesse profit For their fakes therefore we may say to the Governours of the Church Restore unto us the ancient paths 3 They will confirme us in the truth of the 9 Article of our Creed viz. the Communion of Saints not to speak of that Communion the Saints have with the head but with each other they are of one nature and heart alike disposed they have no externall fellowship in
is a necessary qualification in prayer and must not be wanting 1 Iohn 5.17 If it be thy will must be the bridle of our desires as it was of Christs Mat. 26.39 But here we must distinguish Prayer is of two sorts 1 for things temporall for such things as concern this life as our health our wealth which must ever have this limitation If it be thy will 2 For things spirituall for such things as concern the life to come as pardon of sin grace faith to subdue lust these things we are assured God wills already both by his word and oath and therefore without this condition must be asked and God must be importuned yea heaven must be taken by violence For the obtaining of any blessing c. whether to our soules or bodies whether temporal spiritual or eternal inward or outward at home or abroad of what nature soever the blessing desired be must be asked of God for from him comes every perfect gift 7 Or diverting of any judgment That is either feared or felt whether it be upon our selves or others magistrates Ministers private persons male or female whether bond or free for all Saints Eph. 6.18 8. For whom there is hope God will be intreated there are creatures for whom no prayer must be put up God resolving to accept no sacrifice nor burned offering Such are 1. The Devils 2. The Damned 3. The Dead 4. The Sinners against the holy Ghost 1 Iohn 5.17 though the Church of Rome affirm that sin only is not easily pardoned SECT II. This calling upon God or this lifting up of the heart hath for its bottom or grounds chiefely these following particulars 1. Mans necessity Man is a creature whose frail and weak nature shews that he wants something without himself to preserve him from perishing in those troubles that continualy annoy him Ingens telum necessitas even Children will call out upon God to help them Three things there are that cheifly lifts up the heart to pray 1. Outward trouble A storme made Jonas Mariners to pray Jona 1.5 The Disciples to cry to their master Math. 8.25 The want of Children made Hannah pray 1 Sam. 1.12 Iacobs fear of death made him struggle with God Gen. 32.26 When Davids eneâ—ys came about him like bees then he lifted up his voyce Psal. 3.4 How many prayers take their rise from feavers pains aches sores gouts pestilence or famine 2. Inward fear When the soul is startled or touched with horrour by reason of sin then prayer takes to her self wings and flies aloft both from good men as from David Psalm 51.11 or from bad as Simon Magus Acts. 8.24 3. Future punishment men feeling a present judgment through guilt looke upon it often as the forerunner of a greater and prognosticate a heavier sentence yet to come which makes them pray with all earnestnesse as experience shews and is apparent by these two men above named 2. A second ground of prayer is Gods mercy there are severall acts and properties observed to be done and to be in God which excite a knowing Christian to this duty of prayer as 1. His promise to hear prayer Ier. 29.12 2. His compassion in the act of prayer Iob. 42.10 3. His observance in the time of prayer Act. 9 11. The properties that are in God do in a wonderfull manner enflame the affections of the devout to a chearfull praying As 1. His power to help Isa. 44.27 he hath power which can do much he hath omnipotency that can do all Gen. 17.1 2. His wisdome to Invent. 2 King 7.2 he can take the wise and the proud in their own cross foolishnesse and turn Achitophels wisdom into foolishnesse 3. His grace to pity Exod. 3 7. he takes no delight in the death of sinners nor in the teares of his people This poor man cryed and the Lord delivered him 3. A third ground is Christs intreaty He is dayly makeing Intercession For the â—ransgressours Isa. 51.12 The Christian believes that Christ is at the right hand oâ— God that he is an Advocate for them with the Father which confidence puts them often to their devotions being strengthned by three acts that are in the prayers of the son of God 1. Soundnesse and perfection Rom. 8.27 2. Fervency and affection Rom. 8 34 35. 3. Delight and acceptation the one on his part the other on Gods Ioh. 11.42 4. A fourth ground is prayer it selfe pressed as a duty God will be enquired after for all those mercys that his omniscience knows his people want and his omnipotence can supply yea his hearts desire that they may receive Yet he will be called upon in the day of Trouble Psal. 50.15 this puts his Saints to the practise of prayer being thereunto strenghtened by three considerable considerations 1. Christ would receive nothing but by way of prayer Matth. 26.53 2. Christ never gave another way to procure mercy Matth. 24.20 3. The Saints in former generations used no other way to receive mercy Dan. 9.3 4. SECT III. We are now to see the parts of this petitionary kind of prayer and they are cheifly three 1. Supplication 2. Postulation 3. Intercession 1. Supplication that is for the removeing of evill of what kind soever whether of sin or punishment whether of soul or body This hath four things in its eye in reference unto evil 1. That the evill may be prevented and never come that it may passe away as a cloud and the place wherein it is feared may never know it 2 King 22.13 2. That the evill may be removed if God will have it come then prayer is made that God would remove his scourge and plague and turne away his anger Daniel 9.16 3. That the evil may be lessened if Gods anger be not yet turned away but his hand is stretched out still then they pray Domine ne in furere if God will correct they would not have him do it in anger and if he will chasten they would not have him do it in his hot displeasure Psal. 6.1 but yet if he will visit their Iniquity with stripes then more strength is called whereby they may be the better able to bear it 1 Corinth 10.13 4. That the evil may be sanctified that the judgment inflicted might have such an influence on the party affected as to make him more watchfull over his sin Psal. 39.9 and that grace might come with it to sustain the soul in the time of its abode 2 Cor. 12.8 2. Postulation that is for the procuring or obtaineing of any good of grace Psal. 73.29 as nature Matth. 8.2 As 1. For things sutable to thy calling 1 Kings 3.9 2. For things necessary to thy nature Mat. 6.11 3. For things covenient to thy temper Pro. 30.9 3. Intercession that is such petitions as are put up for the good of others each Christian must and ought to be sensible of anothers want and willing if it were but by prayers to relieve them whether they be our Equals Inferiours
spiritual conflicts which in their own nature are so unpleasing and so bitter that were it only their own Laws we should see them live more merrily in the world And what makes after Ages imbrace those Scriptures though good men should make them since they are contrary to flesh and blood and might therefore be rejected In a word a good man could not have said O earth earth earth hear the word of the Lord Jer. 22 29. if it had been his own Invention 2. Bad men did not do it the lyar the drunkard the thief the swearer would never have made Laws against lying Drunkenness stealing swearing nor have counselled men to have shunned their company nor damned themselves eternally for their so doing Since therefore neither in heaven nor in earth can there be found â—ut a Creature to be but probably supposed the Author of the Scriptures it remains therefore that the Creator must who is God blessed for ever 2. From the testimony of the Scripture it self it is apparent that God is the Author of it He that gave the Law was the same that brought Israel out of Egypt viz. the Lord God â—xod 20.2 He that commanded Iohn to write to the Churches of Asia was the first and the last Rev. 17. Thus saith the Lord Hear the word of the Lord is a usual phrase in Scripture which coâ—ld not have been said by Men or Angels had it been their own It was he that gave Moses the Law the Statutes and the Judgements for all Israel Mal. 4.4 It was God that spake by the mouth of his Holy Prophets which have been since the world began Luke 1.70 All the words that are written in that Book are his words Ier. â—0 2 What Isaiah uttered it was the Lord that spake it Isa. 1.2 what Ieremiah spake the Lord commanded Ier. 1.7 Nay what ever the holy men of God spake it was as they were moved by the Holy Ghost 2 Pet. 1.21 3. From the excellency of the matter contained in the Scripture it appears to be of God where it promiseth it goes above the power reason or invention of man as Those that do well shall shine as the stars and as the firmament nay as the Sun for ever and ever Dan. 12.3 and Matth. 13.43 The Incarnation of God a Virgin bearing a Son the resurrection of the dead all without the reach of man making Laws for the hearts of men of Kings and Princes poor and rich high and low shews that it is not of man threatening eternal death and promising eternal life both which are without the power of men and that to soul and body both which by man nor the powers of man cannot be reached unto It perswades to nothing but what is in it self good were it not commanded and disswades from nothing but what is in it self hurtfull were it not forbidden and that oftentimes without giving any reason but the will and authority of the Law-giver why must not men swear steal c. The Lord hath forbidden it The Proem to the Law is I am the Lord thy God Exod. 20.2 I am the Lord is often given as the only reason of the Law Lev. 18. 4. From the effects thereby wrought the Scripture hath wrought that upon the hearts souls and consciences of men that the writings of men and Angels could never have accomplished it fills sometimes the very souls of men so full of terrour and other times so full of comfort that were not God the Author thereof could not be effected he that is in love with sin and dark through sin it makes him to hate sin and to be in love with righteousness it hath brought the hearts and spirits of men to so much certainty that all the tortures torments and pains that men or devils could invent was not once able to make them doubt of it 5. From the scope and final end of the Scriptures it declares that God is the Author of them if any creature had been the composer of them he would in one verse or other have sought something to himself but the scope of the Scripture is purely for the glory of God the honour of God the praise of God to make men admire God to have them praise God to have them pray to God and to depend upon God and in their ways to acknowledge God It debaseth every creature in comparison of God and puts all things under the feet of God by which it is demonstrable it is from God 6. From the constant consent and declaration of the holy Catholick Church that in all Ages under and after Moses before and afteâ— the Judges before and under the Kings before and after the Captivity before Christ and in his time before the coming of the Holy Ghost and afâ—er the Apostles untill this very time hath in all Ages been consented to and looked upon as the word of God the very word of God the only word of God the holy word of God and besides this the Church hath owned no other The same Teacheth the Reformed Churches of Helvetia Article 1. of Bohem. Art 1. of Fraâ—ce Art 2. of Belg. Art 3. of Wirt Art 31. of Scot. Art 17. Quest. 2. Whether the Scripture ought to be mens only Rule There are many that pretend to new Revelations new lights walking according to and going a whoring after their own Inventions but that the Scriptures are to be our only rule these following Arguments may declare 1. It is the only infallible and unalterable Rule Many Rules and Laws have there been in the world which time hath altered and experience hath made to appear not good but the Scriptures of God remain the same no addition to them no dimunition of them to Kings and people they are now what they ever were and they shall be what for the present they are to all generations For ever O Lord thy word is setled in heaven Psal. 119.89 All other Rules have and may still deceive but this hath never deceived nor failed and is the same for ever and ever 2. The Churches of Christ had never any other Rule the word of God the Scriptures of God was ever the Rule of their Doctrine in matters of Faith The Rule of their lives in matters of fact Malachy that ends the Old Testament commands them to Remember the Law of Moses and Iohn that concludes the new pronounceth him Blessed that keepeth the Prophesie of the sayings of this Book Rev. 22.17 And whoever speaks not according to this word it is because there is no light in them Christ himself appeals to the Scriptures to be the Tryers of his Doctrine Iohn 5.39 3. They are written that they might be our Rule These things are written that we might believe that Iesus is the Christ and that believing we might have life John 20.31 We are to take heed unto this doctrine 1 Tim. 4.16 We have a more sure word of prophesie unto which we shall do well if we take heed
2 Peter 1.29 And as many as walk according to this Rule peace be on them and mercy and upon the Israel of God Gal. 6.16 Hence it is that the Scriptures are called Canonical because they contain and give a perfect Rule of all things conducing to salvation 4. God hath now ceased to repeat any new matter to his Church or for giving them any other Rule We must know that God who at sundry times and in divers manners spake in Times past unto the Fathers by the Prophets hath in these last days spoken unto us by his Son Heb. 1.1 We are to expect noâ—hing now but to walk according to what his Son hath given us and to the word his Son hath left us God hath revealed his mind by his Son to the world and there stops his Son at the time appointed will come to Judge according to this Rule that he hath left behinde Him 5. By this Rule only can the soul be satisfied and peace secured when this Rule is left what Rule can man have to walk by nay how many Rules shall he presume to settle himself by when this is laid aside All other are so full of uncertainties so loaded with doubtings so liable to exceptions so uncomfortable in distresses so various in their natures that like Noahs Dove Gen. 8.9 the creature can get no rest for the feet of its soul untill it pitch upon this again When he that is builded that is ruled and fitted to upon the foundation of the Apostles and Prophets Iesus Christ being the chief corner stone groweth unto a holy Temple c. Ephes. 2.20 being â—â—stened secured and confirmed he grows in holiness and purity and in Christ is quieted and glorified 6. The Spirit of God it self when it acts within us is to be tryed by this Rule We are not to believe every Spirit but try whether they are of God 1 Ioh. 4.1 And this is one way to see if it speak according to the teaching of Jesus Christ or not Ioh. 14.26 The Doctrine that St. Paul taught was by the infallible Spirit of God and yet the Bereans are commended by the same Spirit for searching the Scriptures to understand whether the things thâ— were spoken were so or not Acts 17.13 7. We should open a wide door to all impieties and prophaness should we admit another What Laws might not be baffled by pretence of the Spirit what murders thefts might not be committed under the notion of a Call from God What man could be secure of his life or his goods if men might walk according to their own wills How often is that in Scriptures In those days there was no King in Israel but every man did that which was right in his own eyes And what villany was then committed is clear and obvious 8. We have seen sad wanderings and dangerous paths since this doctrine of inward Light was known or broached The sâ—me teacheth the Reformed Churches of France Art 2. Belg. Art 7. Bohem. Art 1. Helvet Art 1. of Ireland Art 5. and Article 6. of the Church of England The Article it self is this Art 6. of the Church of England Holy Scriptures containeth all things necessary for salvation for whatsoever is not read therein nor may be proved thereby is not to be required of any man that it should be believed as an Article of Faith or be thought requisite and necessary to salvation c. Quest. 3. Whether men may come to a saving knowledge of GOD without the Scripture That there is a natural knowledge of God in the hearts of men cannot be denied by him that knows his own soul the Nations never so barbarous acknowledged ever a superiour power and supreme being unto whom they called for help in their distresse but a spirituall saving knowledge of the true God is only to be acquired from the Scriptures but we must distinguish 1. Between Infants and the Adult how God works upon Infants in a saving manner to fit them for himself is a Theam the Scripture is dark in that Infants may be saved and that some are is easie to be defended though they are not capable of knowing God by Scripture the Question is to be understood of the Adult and such as are grown in years 2. Of the Adult there are two sorts some that never had the Scriptures unto whom the knowledge of Christ never came these we ought not neither will we judge them but leave them to rise and fall to their own master and others that have the found of the Gospell unto whom Christ hath been preached of them only is the Question proposed 3. Those that have the sound of the Gospell are of two kinds Some of them God hath bereaved of the use of sence or understanding one that is born deaf another that hath not the uâ—e and exercise of Reason we must behold as perpetuall Infants and leave them to the Judge of Israel that will do justly And others there are unto whom God hath given the benefit of sence use exercise and reason those then who having their understandings open to receive the Gospel and opportunities of hearing can have no knowledg that is saving without the Scriptures For 1. There was never any other way given by God The Scriptures since their composing have been by God given unto men that men might live by them know him serve him in this only is the way to motives for holynesse and piety here alone can we read of Heavens glory to stir up zeal and of eternall life to cause diligence 2. There was never any other way known to the Church of Gods The Scriptures are written that ye might have life through his name Joh. 30.31 The Church of Ephesus is recommended to this Word by Paul it being alone able to build them up and give them an inheritance among them that are sanctified Acts 20.31 Blessed is he only that keepeth the sayings of the prophesie of this Book Rev. 22.7 3. We are to shun him nay curâ—e him that wâ—â—ld teach us another way For though we or an Angell fâ—â—m Heaven preach any other gâ—spel unto you that is that holds ouâ—â—nothâ—r way to be saved then is in the gospel then that which we hav◠〈◊〉 unto you let them be accursed As we said before so â—ay â— now again If any man preach unto you any other gospell let him be accursed Gal. 1.8 9. An Angel who is incompassing the Throne of God dayly and whom â—od useth as his Messenger Ordinary should he as from God reveal another way of salvation though by his very nature and holynesse he might allure men to this doctrine but forewarned forearmed he were to be Anathema Maranathâ— 4. What need we any further witnesse we our selves have heard him say To the Law and to the Testimonies Isai. 8.20 Thou shalt not go aside from any of the Words that I command thee this day to the Right hand or to the left Deut. 28.14 Quest. 4. Whether Perfection may