in hell torments ELias will come and restore all things I answer Elias is already come for it was John the Baptist See Math. 11.13.14 Luke 1.17 Mark 9 11 12. But John cannot redeeme a soule from hell but then they say As all bare the image of the first Adam and so were cast out of that Paradise so all beare the image of the heavenly Adam and shall come to his Paradise But I say the text saith not all But as we have borne the image of the earthly we shall beare the image of the heavenly But no flesh and bloud shall inherit the Kingdome of God 1 Cor. 15.49 50. But they say though they belong in that boyling lake it will be happy for them in the end for they shall be there but till they have put off their mortall estate and at the resurrection these Captives ransome shall be fully paide and Origin was of their Judgement but see here how they pleade for Purgatory But those in hell shall suffer the vengeance of eternall fire Iude. 7. They shall depart from Christ into everlasting fire Math 25.41 where the fire is not quenched Mark 9.46 But they say God reprobates none but upon some fore-seene evill nor elects any but upon some fore-seene good but here it seemes they hold it possible to doe some good in hell where they blaspheme God for ever and doe not repent to give him glory Revel 16.9.11 but they say those that sinne against the Holy Ghost shall be in danger of eternall fire but not in it but I say They that blaspheme against the Holy Ghost shall neither be forgiven in this world nor in the world to come Math. 12.32 Then how shall they escape it but they say Abraham gives Dives in hell a loving title calling him Sonne Luke 16.25 therefore there is hope to come out I answer It was but a complement yet he was the Sonne of God by creation and yet not his Sonne by redemption from hell But they say Christ would not have preached to those Spirits in prison if they should for ever abide there I answer Christ did not preach to them in hell but to those that were imprisoned by their sinnes in the dayes of Noah while the Arke was preparing 1 Pet. 3.19 20. and by this argument divels may be saved out of hell as well as they but they say there is hope that Iudas shall come out of hell because Christ seemes to be sorry for his being there saying It had beene good if he had not beene borne Math 26.24 I answer It had beene well for Iudas himselfe if he had not beene borne because of his eternall misery But his damnation addes no sorrow to Christ Neither mens righteousnesse nor his finne nor his salvation nor damnation neither profits God nor takes any thing from him Iob. 22.2 3.35.6 7 8. but they say although he deserved to be tormented millions of yeares in hell yet with Christ there is plenty of redemption◠Psal 130. I answer Christ hath merits sufficient but not efficient for reprobates But then if those be not redeemed out of hell torments yet they are confiden◠that it is the truth and nothing but the truth that Christ died for all and ever man in the world Their scriptures are those Christ was mad◠lower then the A◠〈◊〉 that by the grace of God he should taste death for every man Heb. 2 9. And he 〈◊〉 himself a ransome for all 1 Tim 2.6 I Answ that neither of these places will prove that Christ died for all the world or for every man in the world for the word World is not in those texts And if any man shall adde unto these things God shall adde unto him the plagues that are written in this booke Revel 22.18 Let us see what more proofes they have that Christ died for all and every man in the world Then they say All we like sheepe have gone astray and we have tnrned every man to his owne way and the Lord hath laide on him the iniquity of us all Isai 53.6 I answer this text is limited to us and therefore is not to be taken for all and every man in the world but onely it was a comfort to those to whom he spake being either then converted or else in the use of the Ordinances which is the meanes of conversion and salvation and therefore in the judgement of charity we have gon astray but the Lord hath laide on Christ the iniquities of us all and yet he might be deceived as well as Paul was in Demas But then they say The Angel brought glad tidings of great joy which shall be for all people Luke 2.10 But here I hope they will not say that all and every man in the world shall be glad and truely rejoyce in Christ for then all and every man in the world shall be truely converted and saved which themselves deny and besides the word World is not in that text But then they say Christ taketh away the sinnes of the world Iohn 1.29 And Jesus Christ is a propitiation for the sinnes of the whole world 1 Iohn 2.12 I answer That world whose sinnes Christ taketh away and for whose persons Christ is an Advocate and a Propitiation that world must needes be saved as we shall see anon But themselves doe not holde that every man in the world shall be saved and none of them shall perish then if they holde that some shall not be saved but shall perish I hope those that perish are none of that world whose sinnes Christ hath taken away and for whose persons he is an Advocate and that world for whose sinnes Christ is a Propitiation then let us see the meaning of this word World which in the Scriptures hath various significations First the Lord saith the world is mine Psal 50.12 this is to be understood All the whole Fabricke of heaven and earth and all the creatures in them For the Lord made all things for himselfe Pro. 16.4 and he desposeth the whole world Iob 34.13 Secondly this word World is sometimes understood this World here below in opposition to the world to come for saith Christ I am no more in the world but these are in the world While I was with them in the world Now I come to thee these things I speake in the world I pray not that thou shouldest take them out of the world Iohn 17.11.12 13 15. In this world you shall have an hundred fold and in the world to come eternall life Luke 18.28 Thirdly this word World is sometimes understoode the Gentiles or all people besides the Iewes If th◠fall of them be the riches of the world Rom. 11.12 Fourthly Sometimes this word World is meant the whole race of mankinde That every mouth may be stopped and all the world may be guilty before God Rom. 3.19 Fifthly Sometimes this word World is meant all the reprobates that ever were or ever shall be saith Christ I pray not for the
them better for God will destroy these families that call not on his name Jer. 10.25 But when they see that they cannot prevail with the godly to cast away one part of this prayer and the ungodly to cast away all the rest then they bring arguments that no man living ought to say those words of Christ for a prayer first they say it was not Christs Doctrine that we should say these words but hee rather spake them to frame other Prayers by for he sayth Pray after this manner Mat. 6.9 I answer although the manner and forme be there taught by Christ yet this hinders not but these words may be used as a Prayer as a just weight or measure may serve for our present use to wey or measure any thing by and yet serve for a pattern to make another by so this Prayer may be a pattern of true Prayer and yet we may use the very words of at in prayer as we doe many of Davids Psalmes to praise God with except they deny all Scripture words to be used as Prayer and if they doe not why should this Scripture bee denyed and when Christ sayth after this manner pray we may as well say them verbatim after him as a scholler may say his lesson verbatim after his Master 2 They say Matthew and Luke have not the same forme nor the same words nor the same number of them therefore not to be said as a prayer I answer we doe not contend that the same words in the Lords Prayer must of necessity always be used and no other but we hold it lawfull to use those words of Christ as a Prayer either as it is recorded by Matthew or by Luke or if we say them verbatim after the one it is no offence to the other and if we varie in phrase from both it is no offence to either onely we hold that the same words or to the same purpose may be used by us as a prayer 3 They say all the circumstances of Christ in both the Evangelists doth but teach us how to use Prayer aright and he doth teach us the right use of almesdeedes and fastings which is to avoid ambition hypocrisie and babling and the like and how to come to God in prayer as children to their parents asking bread or fish or an egg Mat. 6.10 Luke 11.1.18 and to make our requests unto God for our particular wants in faith and love I Answer the saying of these words verhatom which Christ hath taught us make us guilty of ambition hypocrisie and babling and in the use of these words cannot we come to God with feeling of our particular wants as children to their fathers and in the use of them cannot we practice faith and love they say these things but they cannot prove them and till then we deny them but will they condemne all the Saints of God that use this prayer to be ambitious hypocrites and bablers and without feeling of their particular wants and without faith and love these be but uncharitable slanders without any proofe 4 They say that the Apostles which knew the minde of Christ did neither binde themselves to these words nor others but still prayed according to their severall occasions as in Act. 1.24 25.4.24 30. I Answer although they did not so binde themselves to these words yet it will not follow that they never used the same words as a prayer and besides they might goe by this rule upon severall occasions for although we doe not finde that they did teach any to say over the Lords Prayer yet they used set formes of prayer in their salutations for saith Paul it is the token in every Epistle so I wright The grace of cur Lord Jesus Christ be with you all Amen 2 Thes 3 17 18. then is it unlawfull to use the forme of words which Christ hath taught us and yet lawfull for them to use their own forme for a prayer and yet they taught men according to their occasions and necessities to make their requests known to God Phil. 4.6 then I say they must use the prayer of Christ for it doth not hinder supplication in the spirit although they were not always tyed to say those very words in their prayers 5 They say to pray in a strange tongue the unlearned know not what they say Then how shall they say Amen 1 Cor. 14.16 But say they this Prayer they knew and would say Amen though it were spoken in a strange tongue therefore they did not use it in any Language I Answer they might use the Prayer often at Corinth and yet the unlearned not able to say Amen because there was extraordinary Prophets and somtimes they spake strange languages by a speciall gist at such a time the unlearned could not understand them as at the end to say Amen therefore Paul bids them pray in that language that the people might joyne with them in their prayers but suppose they seldome used this in strange Languages this might cause them not to understand it and yet this is not sufficient to prove that they hold it unlawfull to use it as a prayer but suppose the unlearned heard them often to say it yet they could not say Amen to it unlesse they had a distinct understanding of the severall words therein that their hearts and affections might goe along with him that said it and in the conclusion witnesse their consent by saying Amen to it Again if the people when they understand it may say Amen to it is it unlawfull or dare they say Amen to an unlawfull prayer which is not supplication in the spirit nor made in the feeling of their wants nor in faith and love and if they may lawfully say Amen at the conclusion then without all question it may be said as a Prayer 6 They say If Christ hath commanded to use these words in that number and order then they sin that pray at any time and use not these words for saith hee When you pray say Our Father c. I Answer this command of Christ sheweth that he allows the use of these words in the same number and order that either Matthew or Luke hath recorded yet it doth not follow that we are tyed to those very words alone and to no other in our prayers suppose a man send his servant on a message to his friend and command him to say to him such words verbatim after this manner or to the same purpose then shall that servant be counted unfaithfull or disobedient if he use the very words without any change or if he speak to the same purpose when Christ sent out his Apostles he gave them a prayer for salutation when they came to any house to say peace be to this house Luke 10.5 thereby to warrant them that they might use those very words verbatim or the same for substance and either way obey the command of Christ so the Lord taught a forme of praise to say alway the Lord be
praised Psal 40.16 this doth allow us to use the same words or the same for substance in other words so here the Lords prayer may be used as the same for substance and both ways his command is fulfilled but they stand much upon this word when you pray as if it were always to be used when we pray but they are mistaken for sayth Christ When thou makest a feast call not thy friends and when thou makest a feast call the poor and mamed Luke 12.12 13. But doth this tie us never to feast our friends and always to feast the poor and the maimed when the devill is cast out he saith I will return Luke 11.24 but when the devill was cast out did he likewise returne seven devils was cast out of Mary Magdelen and a legion of Devils out of another but did they return if not then this word when you pray doth extend it selfe to all our prayers but then they say if we be tyed to these words it will exclude inward desires to be prayers but I say again we are not always tyed to say those words although we may somtimes use them and yet we may pray acceptably without any words or voices at all as Moses and Hannah did Exod. 14.15 1 Sam. 1.13 7 They say that forme of prayer doth plainly and fully direct and restrain our ignorant and inordinate desires unto certain heads in which whatsoever is needfull and lawfull to be asked I answer although all things needfull to be asked be contained in the words of this prayer and thousands of petitions more may be derived from it by Gods people according to their severall occasions yet it will not follow that the words of this Prayer may not be used as a prayer Again to say the heads are so generall that no man can rightly apply them to his particular occasions itselfe for in generall respect and love to Gods name and Kingdom and will we may lawfully use these words in prayer although for the present our thoughts doe not settle upon that particular way and means by which his name may be sanctified and his will accomplished so the Angels wait with reverence and with a general respect to Gods wil before they have any particular special comand how to do it Mat. 18.10 Dan. 7.10 Psal 102.20 so Gods 〈…〉 a generall respect of our selves to bee forgiven and with a generall respect of temptations and afflictions to bee delivered from although for the present wee think of no particular sins or temptations if this were not so it were unlawful for Paul to pray at all when as hee knew nothing by himselfe yet sayth hee I am not hereby justified 2 Cor. 4.4 and David prayed to be clensed from secret sins Psal 19. and although those words be generall yet they may have relation to particular sins and temptations and to particular meanes to glorifie God but neither man nor Church can be in such condition as to reach all things needfull for all persons and all occasions as those heads comprehend I answer suppose no man nor churches case can reach unto all things comprehended in this prayer yet these words concerne every Christian then they may use it as a prayer and if we should reject this prayer because our condition cannot reach all things contained in it by this argument we may cast away all prayers blessings and salutations in the Scriptures for if we say Peace be unto you Luke 10.5 The Lord blesse you Ruth 2.4 Who can reach all things comprehended in these sentences for they contain the whole covenant of grace with all the fruits and benefits of it then we may use it as a prayer although wee cannot reach all things that are comprehended in it 8 They say if these words of Christ be used as a prayer as well may Ministers at the end of their Sermons and Magistrates at the end of their Instructions and Exhortations say over the ten Commandements because they doe fully comprise all duties I Answer our question onely about the lawfulnesse and not about the necessity of using it as a prayer we doe not say that Ministers are bound to say over the Lords Prayer at the end of every Sermon nor Magistrates at the end of every instruction or exhortation but suppose Ministers at the end of every Sermon should say over the ten Cmmandements as formerly they have done upon the Lords day before Catechising and that Magistrates at the end of solemne exhortations should repeat the ten Commandements this would rather bee a testimony of their obedience to Gods Laws rather then to be any transgression of it again there is no equality in this comparison for the Lord in his wisdom hath in his word taught us short forms of prayer for salutation in two or three words because we have every day many occasions to use them and so wee have of mutuall exhortations then what an absurd thing would it be to conclude every salutation and exhortation with the Lords Prayer and ten Commandements it may be a hundred times in a week yet this will not prove it to be unlawfull to begin or conclude a solemne exercise in a Church o◠family with the Lords Prayer or ten Commandements 9 They say this Prayer of Christ is a most perfect forme wherein is no want or superfluity then if this be the meaning of Christ to say over those words in prayer to God then we ought only to use this and no other For say they if we do it is babling and presumption to put any other words in steed of this prayer that is so absolute perfect and sufficient and the Lord will be worshipped with the best we have and he is accursed that hath a male in his flocke and yet doth offer to the Lord a corrupt thing Malachie 1.14 I answer God doth not denounce that curse upon those that do not offer the best they have in sacrifice but against those that offered corrupt things contrary to the Law Levit. 1.3.10 But this chiefly crosteth Hypocrites who pretend that they love God when they doe not but for a man that had a Kow and two sheep Esay 7.22 He was not required to offer his Kow because she was the best that he had or if a man had ten sheep hee was not bound to offer the best of them onely the Law required it should be without blemish and then he might take the tenth as they passe under the rod Levit. 27.32 33. Then if this Text prove any thing to cast away all other Prayers but this of Christ then they must prove them all but this to be corrupt things like the torne and lame sacrifice for although this prayer of Christ be more excellent then any of ours yet this will not nullifie and make ours void no more then the excellency of one sacrifice will make void another that hath not the same degree of goodnesse in it yet this is beside our controversie for hitherto they have argued
church would not be in so safe a condition now as it was under the Old Testament Fourthly Kings and Queens must be as nursing fathers and mothers to the Church Esay 49.22 but shall Kings and Queens have no authority about the Church when they lend their power to assist it and shall fathers and mothers have no command in relation to the Church and shall nurses have no power to feed their children Jehoshophat sent Ministers to teach in Judah and sayth the Lord Cyrus is my sheepherd then shall not he defend the Church as a sheepherd doth his flock David fed them according to the integrity of his heart and guided them by the skilfulnesse of his hands Psal 78.72 but while the Lord looks for a man to make up the hedge Ezek. 22.30 and saith he shall be called the repairer of the breach Esay 58.12 In the meane time these men throw open the gap to the ravening lyon which shews how insufferable they are in any Christian Church yea they be but like vipers both to Church and State Fifthly Princes in Scripture are called Saviours to Sion and such are foretold to be in our dayes Obad. 21. But how can they be Saviours to our Church when they must neither command obedience nor punish those that oppose it but God commands to punish those that intise others to Idolatry Deut. 13.6 if they doe not they are guilty of other mens sins 1 Tim. 5.22 and they carry the Sword in vain Rom. 13.4 and God will have somthing against them for suffering Jezabel to seduce the servants of God and for suffering the doctrine of Baalam and the doctrine of the Nicolaitans which God hates Revel 2.14 15 20. The very Heathens will punish those that oppose their Religion and shall not Christian Magistrates doe as much for the true Religion as they doe for a false Religion Sixthly We are commanded to pray for Kings and all those in authority that we may leade a quiet and a peaceable life in all godlinesse 1 Tim. 2.3 But if they have no power in relation to the Church to command obedience and to punish the opposers of it then what a vain prayer would this be but hee that rules over men must bee just and not onely so but ruling in the feare of God 2 Sam. 23.3 I know sayth the Lord that Abraham my friend will command his houshold to doe judgment and justice Gen. 18. And we must obey for conscience sake Rom. 13.7 but not bringing the conscience in obedience to mans precepts but we must obey men in conscience of obedience unto God that commands it Tit. 3.1 Then let them take heed how they despise government But then because the Magistrates power is a burthen to this man and he would fain ease himselfe of it therefore he propounded some Queries 1 Hee would know whether the whole ground of the Jews worship for matter and forme was not in plain precepts and commandements and taught them by the Prophets as they had immediately received it of the Lord to this I grant affirmatively that it was so but then hee would know whether any Ruler Governour or King of Judah either did or lawfully might set up alter or change either matter or forme of that worship and to compel the people to obey it or to inflict a penalty upon any in case of disobedience I answer negatively that no King of Judah did or ought to set up alter or change either matter or forme of Gods publike worship yet the Kings of Judah both did and ought to command obedience to that matter and to that forme of publike worship that was set up and received from the Prophets as they received it from the Lord and also they both did and ought to punish those that were disobedient to that forme that was set up by the Lord as all those Scriptures before quoted witnesse and so our Magistrates may and ought to compell obedience to the outward forme of the worship of God in relation to the Church although their power be not in the Church or over the Church but onely assistant to the Church then they may command obedience to it and punish those that despise or abuse it yet I grant they never had nor shall have power to alter the forme or matter or to add any new matter to it nor take any matter from it this belongs to Christ alone the head and King of the Church but I say again that Magistrates have power to command outward obedience to that forme that Christ hath set up neither may the matter of any ordinance be taken away or changed or new inventions of our own added to them and so for the matter of the Sacraments wee must neither take away the bread nor the wine nor add any thing else and so likewise for the persons the subject matter of the Church they must be the seed of Abraham neither may a Turke be admitted unlesse hee will leave his Turkish Religion he is not fit matter for it yet all this hinders not but Christian Magistrates may command Christians being already in the Church to obedience and to punish those that are disobedient to the Church 2 He would know whether the Jews government now under the Gospel pertain to Gentiles any more then the matter and forme of the worship and if their government why not all both the Church and State and if all whether the neglect of any be not under the curse especially so much as is under the letter of the Law I answer the Jews Government both in Church and State as it was the Judiciall Law it ought to be obeyed of none but Jews onely and as much as their Law was but ceremoniall the matter was calves and lambs and the Altar and Temple and the forme was sacrifices and divers washings c. But now Christ the King of the Church is come hee â—ath taken away much of the matter and forme of their publike worship and now all Kings and Rulers being his deputies â—â—â—st give their power to the Church to defend that matter and forme that Christ the King of it hath set up and appointed to be thematter and forme of it but while hee pleads for the Jews matter and forme hee smells rank of Judaisme yet it is like the Jews when they are called may have their own positive Laws for their own Common-wealth as our positive Law is the Law of England But wee are no more bound to the Jews positive laws then they are bound to our positive Laws although those are written in the Word and ours are not but besides the ceremoniall law that ended by Christ and the Judiciall law that was made particularly for Jews they had also the eternall morall law and what their Magistrates did in obedience to that our Kings and Magistrates are bound to the same as well as they and it was in obedience to that law that they commanded uniformity in publike worship and punished the disobedient