initiatory Ordinance of Baptisme to extend to the Infants of Believers under the Gospel though he did to those under the Law but leaves them and hath no more to do with them then he hath to the seed of Infidels and Heathens God would not without question have left his Church in so great and necessary a point as Baptisme without instruction if it had not been his Will that the seal of the Covenant should be as large now and extend as far as it did then Let the Scriptures be searched and the Bible exactly veiwed with the most piercing eye and it shall never be able to find that Text that abridgeth or straightneth the Covenant made under the Gospel but every way shall be found at large as that under the Law which reacheth not to Abrahams person onely but also all his seed To say that the Covenant made with Abraham was onely temporal or carnal that is that Canaan should be his and Circumcision sealed that brings dishonour to the faith of Abraham and tends not to Gods honour or glory that he should onely regard his people so far as to give them a Land flowing with milke and honey and assure them of that by Circumcision but that he was their God to save them any more then he was the Aegyptians never to give them a sign seal or assurance takes away abundance of that comfort which the Heavenly-minded soul might enjoy besides it is most false for both before and after Moses we know Circumcision was given to many that never did nor never were to inherit the land of Canaan so that Circumcision was a mystical seal of Abrahams faith in God for spiritual mercies unto which ex aâ—nâ—dante by way of Augmentation the promise of the pleasant land was made he eyeing and seeking first the Kingdom of God had that kingdom of this world over and above given to him 10. Infants were typically baptized under the Law 1 Cor. 10. 2. All of Israel both small and great were baptized with the sprinkling drops or shours that fell from the cloud in their passage through the sea this denotes that all the faithful both old and young may lawfully be baptized unto Christ since the type holds forth the Antitype and the one is fulfilled by the other 1 Cor. 10.2 If it be here said that by the same Text we may give to infants the Sacrament of the supper for all of Israel did eat of the same spiritual meat and drank of the same drink it it is Answered infants shall have the Sacrament of the supper given unto them if they can finde no Text that requires any other duty to be performed by the receivers of the one then there is for the receiving of the other 11. The Apostles in their going through the world did baptize whole housholds Acts 16.15 Acts 16.33 1 Cor. 11.16 Now in Scripture the word House implies all within the family even children Gen. 30.30 As soon as Ioseph was born Iacob began to provide for his own house If children in these houses had not been baptized without doubt they had been excepted And it is most incredible in all those families there should be no woman fit to bear children but all prove barren and unfruitful which to prove were some thing a hard taske and until it be proved I may truly conclude that the children in those houses were baptized If it here be said that there is no express mention made of children in those houses we may say again and as truly that there is no express mention made of servants and in some of them not of wives it may be Answered these are included in the word houshold it may be replied children are included also the word house holding forth even them 12. The evil fruits and consequences that follow the denial of this with wise men might be an argument to maintain it As 1. The denying of Original sin the Hereticks acknowledgs that if Infants had Original sin this Sacrament were not to be denied them it being a seal of the remission of sin to hold up the one they must of necessity deny the other and so all infants born of Heathen parents are not holy just and righteous contrary to the doctrine of the Catholick faith which teacheth that by the offence of one viz of Adam judgement came upon all men to condemnation and by the disobedience of one many were sinners Rom. 5.18 19. and also to their own experience who see death fall even upon the young as well as upon the old which is the wages of sin Rom. 6.23 2. The denying of Scripture consequence the Anabaptists because they can finde no express Text for infant baptisme therefore they deny it the Bedalists upon the same reason deny the Godhead of the Holy Ghost there being no direct place in Scripture pronouncing that yea by this reason we may charge the Holy Ghost with a notorious untruth Iames 4 5. and by the same ground may deny great and glorious truths as the souls eternal condition as soon as out of the body c. there are many things darkly revealed in Scripture and not to be found but by comparing Text with Text and we finde as good consequence and grounds this way for baptizing infants and better and more sure then ever they shall be able to finde for dipping of men and women as by the argument above given may be discovered 3. It is the usual trap-dore unto all error when men begin to Apostate from truths of grand concernment they usually begin to quarrel with this denie first their own infant baptisme and then how or rather whether are they not hurried with every wind of doctrine This is a Catholick principle a foundation stone a fundamental truth Heb. 6.2 he that falls from it it will fall upon him and break him to pieces how many thousands have perished upon this in our dayes and how many souls are run into perdition by falling from all truth that at first but quarrelled at this The very final obduration and hardening of the hearts of many that but fell first from this in our dayes is an evident token that God hath branded this sin that it might appear a Capital offence against his Majesty 13. The reasons that the seducers give for their denial of this are false and insufficient and maybe reduced to three chiefly 1. Because it is said teach and baptize all nations Math. 28.19 therefore none are to be baptized say they but such as are taught which infants cannot be to which as before hath been spoken we may Answer that not teaching but make Disciples is our Saviours word baptizing and teaching them c. And it is to be wondered at that they will leave his words Why our Translators Englished that word Teach as I have no sure knowledge of it so for the present I have no purpose to han dle it Of this I am sure that our Saviour with his own mouth
it was instituted by him who is altogether Holy it is not of an Earthly extraction neither was its original from the Creatures breast but the Creators will 2. In regard of the end of it it was set apart for Holy uses and purposes It was designed for the time of Holy worship and to be a day for Holy Assemblies and congregations 3. In regard of the Holy observers of it Holy men observed it nothing was done by them but was Holy they prayed they read they sacrificed they heard they received the Holy Sacraments they meditated they did Holy things in private Holy things in publick whence deservedly it is called the Holy Sabbath-day and is the ordinary time of hearing the word taught The extraordinary now follows CHAP. VI. Of a Fast. WHen Iesurun waxed fat then she rebelled Deut. 32.15 that the Church might keep her Children from sinful wantonness she appoints dayes of fasting which are as dayes of Physick wherein she her self as cloathed with sackcloth sacrifices with Iob for her self and her Children least in their feasting they should sin against God To let pass many distinctions a fast is either private or publick 1. Private Matth. 6.16 Then the Church goes into her closet if you mark her narrowly you may with Eli see her lips to move To this private faâ—â— is joyned reading of the word 2. Publick Ioel 2.15 then the Church blows her trumpet and invites her people to beare her company every preacher ought to be a Mordicas to give intimation to all Gods people to this is joyned Preaching of the word we shall speak of this kind of faâ—â— yet so as not excluding the other This Publick faâ—â— is either Occasional or Annual 1. Occasion Ester 4.16 when some imminent judgment is to be removed or some great suit to be made then the Church sends up strong crys and suplications for deliverance and acceptance 2. Annual Lev. 23.29 she hath dayes which at the return of the year she usually observes in mourning habit having for that purpose fervent and sutable prayers lying by her The Principal whereof is that solemn Fast of Lent in which by a moderate abstinence joyned with prayer she obtains a victory over corruption This large fast hath an Ash-wednesday for dawning and a Good-friday for its twilight which two like a goodly porch and a pleasant garden cast a glory upon the whole building of her Lent devotions If the Church be overseen in these or any of her family faâ—â— in point of duty she hath her Ember weeks sanctifying every quarter of her year by a holy mortification craving a blessing upon that part which is to come and begging a pardon for her offences in that portion which is past yet knowing that she dayly offends and therefore fearing the worst she casts in Wednesday and Friday to help her drooping spirits to enbosome her self before the Lord for her weekly offences not omitting her morning and evening sacrifice-duty performed for the sins of the night and of the day in which inwardly she is cloathed with Sackcloath by repentance and outwardly she is abstemious craving only for her dayly bread Before the fall the Churches garments were purely white and her service was only gratulatory but since she is possessed with an evil spirit which goeth not out but with prayer and fasting unto which sackcloath with ashes is proper cloathing In Paradice by eating she caught a surfeit through which for above five thousand years she hath been in a feaverish distemper and to prevent it from being deadly she is often in this duty of fasting touching which we shall run over these particulars and see 1 The nature of it 2 The Ends of it 3 The time of it 4 The manner of it 5 Resolve some questions concerning it SECT I. 1 The nature of it 1 It is an holy and religious abstinence 2 From the exercises and comforts of this ontward life 3 To witness the humiliation of the body And 4. Fitting of the soul for more fervency in prayer It is an holy and religious abstinence there is a natural abstinence or fast for the health of the body prescribed often by Physicians there is a civil abstinence or fast for the good of the Common-wealth prescribed sometime by the civil Magistrate but the fast that we are to behold is holy and religious prescribed by the Church for the good of the soul. Not that fasting in it self considered or abstinence abstractedly taken is holy or any essential part of religion but as a means or way to make the soul holy or religious that conducing to the ends hereafter to be mentioned It hath holiness in its eye and holiness in its desire and therefore may be called a holy abstinence 2. From the exercises and comforts of this outward life these are the things we must abstain from in the time of our fast alwayes having a respect to decency and frailty as 1. From bodily labor Levit. 23. 30. this is properly for that fast that is appointed for a certain day Ioel 1. 14. 2. From food Ionah 3.7 this is sometimes total as abstaining from God altogether 2 Sam. 3.35 and sometimes partial abstaining from pleasant or delightfull feeding according to the length of the fast Dan. 10.2 3. David there will eat nothing till the Sun go down and Daniel here will eat no pleasant bread for three weeks From sleep 2 Sam. 12.16 The body even in this may be afflicted for it 's frequent sinning in that passion 4. From attire Exod. 33. this came into the world by sin and therefore ought to be laid aside yet herein all apparell is not to be put aside nor in the other is all sleep to be forborn we must in these have respect to frailty and necessity David in the one place Will lye all night upon the earth and the Israelites for that day in the other place will not put on their ornaments so the King of Nineveh put off his robe Jonah 3.6 5. From the marriage-bed Ioel 2.16 1 Cor. 7. 8. 6. From sports and recreations Levit. 23. 39. A fast is a Sabbath a day of rest and therefore what is required for the one is to be performed on the other Isa. 38.13 19. 3. To witness the humiliation of the body here is one end of fasting But what shall we appear unto men to fast this rather hath an eye to publick then to private abstinence and deserves rather to have God for a witness then man he knows the body sinned the heart hath been lifted up and the eyes lofty the tongue hath spoken proud things in its heaâ—ing and the hands of man are not clean in his sight Man is defiled by that which befals him in the night and his ears are made impure by what he hears in the day Let God therefore that knows thou hast sinned by eating and by strange apparrel see that thou art humble for it either by thy fasting or more sober diet spare not thy
Christians duty at fit times and opportunities to instruct and teach the ignorant in matters of faith and doctrine yet it is not unlawful but oftentimes expedient even for believers to meet and in their meetings to make merry each with other Seeing 1 Samson that man of God at his marriage feast proposeing Riddles a usual peece of mirth for his companions to answer in which sport he begun yet the spirit of the Lord was withhim Iudg. 14.12.19 2 God threaâ—nes the remove all of natural or carnal mirth from a nation Ier. 7.34 now God threatening it as a judgment shews that to enjoy it is a gift of God and a mercy from him and therefore may be used 3 The want of â—irth is greatly lamented by the prophets Isa. 24.11 many judgments were lamented and that the mirth of the land was gone is not forgotten as a sore one 4 Our Saviour graced mirth by honouring a wedding with his presence Iohn 2.2 and both scriptrue and experience restifie that marriages are attended with mirth whether Saint Iohn was theâ— bridgegroome as some suppose I know not but both he and his fellow disciples were at the feast which might Justify mirth even in the best for we always find gladnesse annexed to that ordinance of mariage Ier. 7.34 16 9. 25.10 Isa. 62.5 5 Our Saviour graced mirth by makeing it the ground and bottome of severall parables Luk. 15.6 9 25 29 32. In which places he sets out that joy that is in Angels for the conversion of sinners from death or from their errors by that mirth that it was meet parents should make or men and women did make for the recovery of their goods or children 6 The refreshment that it yeelds to the body whereby the soul is more quickned and enlivened even for the service of God seemes to approve its lawfullnesse we must remember that the body is the Instrument by which it runs speaks and acts and if it be not looked after the soul may have a good will and a good arme yet it will never do much without a good and chearfull body which like a sharp axe shall make a quicker and a better dispatch of any businesse she undertakes Mirth is oftentimes like physick taking away those corrupt melancholy humours which otherwise might infest the whole body and that would produce no good effect unto the mind As men cannot always be in the mount with God so neither can they ever be in the valley of Baca which made God give his people those solemn times of Feasting of which we have spoken before wherein they did eat heir meet with gladnesse and made great mirth Nehe. 8.12 That place Ephe. 5.4 against feaâ—ting makes nothing against this truth For â— if we joyn it to the words going before we may understand foolish â—esting which in the scripture â—ence is wicked jeasting and this is not at all pleaded for Or 2 The word translated jeaâ—â—ing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scuâ—â—ilily that is biâ—ing jeasts such as a have teeth such as tend to a main disgrace shame or dishonour which who so doth is rather a scoffer then a jeaster To conclude this Question recreationâ— mirth sports in themselves are not sinfull but according as they are used and being done according to these following qualifications may irreproverbly be used 1 If they be such as are not against the Law of God It is not fit out of mirth to put a woman in the attire of a man or a man in that of a woman D. â—t 22.5 or either of these in the shape of a beast 2 If they be not against the Law or customes of the place we live in 3 If we spend not too much time in them recreation like a whetstone may put an edge to the soul but like the same if we continue long in it it may make it the more blunt In this case a whet and away 4 If they be such as answer to the end of recreation which is a refreshing of the mind Whether it be by presenting some pleasant object before it to behold as wit and harmlesse jeasts historical passages or artificiall musick or by giving it some slight yet serious imployment as that harmlesse sport of riddles c. which makes that by many dice are condemned there being nothing in that but purely a shaking of the elbow 5 If mens hearts be not too much upon them to be pondering over night what recreation men may goe to the morrow if frequent may call in question the lawfullnesse of that act to spend dayes and nights in it is not good to spend the morning in it is not safe he hath no right to recreation nor title to refreshment that was never weary and we ought to know that sleep it self is a refreshment recreation often like Wine is not convenient in a morning 6 If mens ends be good in following of them this indeed makes some generally condemn all sorts of plays in as much as for lâ—cre sake they give themselves to these divertisments which is their fault not rhine at cheffe therefore or tables to mind more out own refreshment then our Brothers money cannot make the playing unlawfull or if it be determined that the gaines be spent in a civill orderly neighbourly way for the upholding of Charity it is not blame worthy for a man in those games to â—beâ— as deligent and watchfullâ— as possibly for the freeing of himselfe yet ever honest without hurting his Brother Quest. 3 Whether the conferences or private meetings lately used in England were agreeble to the power of godlinesse This question reacheth not the doctrine handled in these private meetings but to the practise of them whether such things as were done in them or came from them were to be endured In doing of which I shall not present the Reader with the half of what I know but yet give him two or three reasons for the denying of the question 1 They seemed to be and indeed were great occasions of pride and puffing up When Doctors and learned Preachers must as it were study a week to give every fond boy and ratling woman an answer to her fond and foolish Question gave great occasion for them to conceit highly of their own parts and in time they grew up to that degree of knowledge that they were even above that ordinance of conference and many of those that tarryed with themâ— thought themselves being of such a ones Church the only Saints and all others highly prophane as is as well known as we knew the men that were of those congregations 2 They very much conduced to sow division and discord in the Church of Christ. They made themselves and looked upon themselves as Churches distinct from others making people shake off that minister who by Law was set over them and own only him for their pastour whose meeting they came to the others were but as wolves and not to be regarded and that pastour again
dayly bread c. Those petitions that concern God goeth before the other shewing that before all things we ought to seek the things concerning the Kingdome of God and of all those things the Glory of God ought to be most and first in our eye Hâ—llowed be thy name being the first petition God being above all things most Jealous of that and will have it hallowed 1. Over all 2. By all 3. In all That it may be hallowed by us we pray next for the coming of his Kingdome 1. Of grace in our hearts 2. Of glory in the clouds He had need have a good cause that prayes for the coming of the Judge we must have his Kingdome to come in our hearts by grace or then that in the clouds will never come to our souls in comfort and without these his name by us shall never be hallowed But grace inwardly tends not much to edification if it be not acted outwardly and therefore we pray againe that his will might be done in earth as it is done in heaven Obedience is better then sacrifice and what better pattern can we have before us then heaven Now there is a twofold heaven 1. A sensible or visible heaven wherein he hath put a tabernacle for the Sun which keeps the ordinances he gave it from the beginning 2. A rational or invisible heaven this is the Saints and Angels though cheifly the Angels be here understood who spends their eternity in doing the will of God 1. Fully 2. Freely 3. Cheerfully 4. Speedily 5. Satisfactorily 6. Unweariedly And in all these things we ought to indeavor to be like the Angels of God by which meanes it will appeare that his Kingdome of grace is established in us and therefore his kingdom of glory shall be hastened for us and then his name to all eternity shall be hallowed by us Those petitions that concern man are either to his body as give us this day our dayly bread or his soul Forgive us our trespasses c. In which this number is observable that there is but one petition for the things of the body and two for the soul shewing that in prayer our care labour zeale for the good of the soul should at least be double to that of the body Two of these are for the obtaining of good give us this day our daily bread c. and one for the avoiding of evill lead us not into temptation shewing that if we by faith struggle hard for grace though it be but like a mustard seed yet it shall prove effectuall to keep us from a great deal of evill and by consequence prevent a great deal of sorrow That for the body shews that in prayer we should aske nothing but what is necessary for us as bread in which is included drink sleep rayment and what is necessary for the life of man Yet we must understand that according to mens states and conditions their necessities are either more or lesse It is necessary for a King a General of an Army or for a Judge what is not for me and according to that state and quality they may pray for a supply of their necessity From the body by a short transition or cut we are brought by our Saviour to look upon the soul upon which we are bound to dwell longer by one petition at least for aâ—ter our dayly bread we presently pray for forgivenesse of sinnes c. noting 1 That there may be danger in long feasting 2 That there may be sin committed in a short meale Indeed when men have eaten and are full they are in danger of sin and to prevent judgment it is fit to pray forgive us our trespasses or debts as we forgive them that trespasse against us In which there is 1 A petition Forgive us c. 2 The rule of that petition as we forgive c. Which shews that in our prayers we are to be full of love and charity as Sons of consolation not of wrath and hatred as was in those sons of thunder But we must know that our forgiving others is not the meritorious cause of Gods forgiving us but a declarative sign of it a certain condition of our part cause sine qua non of our forgivenesse It is a very mocking of Almighty God to beg forgivenesse for sin after we have eaten except the bread be our own he in this case of rape requiring restitution which some in this age refusing to do laid aside this prayer they eating that bread which to enjoy they had possibly banished the owner murthered the Parent and made the Child an exile Through the fraily of nature and subtilty of the tempter God becomes no sooner mercifull then man becomes sinfull which makes our Saviour next to forgivenesse of sin shew that we must pray for Deliverance from it for time to come as we have forgivenesse for the time past in these words lead us not into temptation c. In the former petition we pray for the justifying gift of God that our sins be not imputed in this for the sanctifying grace of God that our natures may be purified before which can be had the former must be obtained Now 1. Satan tempts us to evill 2. Wicked men tempts us to evil From both which we are shewed it is our wisdom to be freed that God might not leave us to our selves nor we be drawn from the simplicity that is in Christ by our inadvertancy yet if God suffer either the one or the other to tempt us as he did Iob we are to pray againe deliver us from evill That neither the one nor the other make us to sin or charge God foolishly but stand through his assisting grace 1 Against the tempters 2 Against the temptation 3 Against above all others the evill One that is Satan the other being but his instruments This notes that what ever grace or blessing we have asked obtain'd we ought to sue for the grace of perseverance that we may bear up against all temptations that are cast before us to destroy that grace given And as Gods glory or the Hallowing of his name is toward him the chief thing to be asked so our own eternal happinesse in a constant perseverance of the truth is to be the end of all our petitions towards our selves And not to our selves only but as this prayer is divided between God and man so our prayers are to eye the honour and glory of God and the good and prosperity of all men and then our petitions are according to our Saviours rule and institution not otherwise 3 The third considerable in this prayer is the greatnesse or excellency of the person unto whom this prayer is directed In these words For thine is the Kingdom c. Which words both for matter and form are a thanksgiving ascribing all wisdom power and glory might majesty and dominion to be in our Father nothing to be in our selves and these to be the Lords peculiar property
glory of God Iohn his zeal was not zeal but ambition 4. In a found knowledge of things prayed for we must understand what we pray that our zeal may be according to knowledge and our Amen agreeable to religion 5. In a constant making conscience of the duty for Gods glory our own and our neighbours good This grace in prayer is very necessary For 1. It is a servent of zealous Prayer that will avail for any thing Iam. 5.17 2. It is a servent prayer that will only obtaine heaven Mat. 11.12 3. It is by it only that the true Christian can be distinguished from the Hypocrit Math. 23.14 These are the graces that constituts prayer and makes it move toward heaven and indeed without these prayer is no more a prayer then 2 dead coarse is a man these being the very form and inward life of it Read pag. 513. before p. 512 made by him therefore he is great honour by it 1 Cor. 6.20 2. God hath redeemed the body as well as the soul he cures the deseases of the one as well as pardons the sins of the other 3. God will glorify the body as well as the soul. 4. We can only give a good example by the body not by the soul how shall our light shine to others but through the lanthrone of our outward man and where this light appears not It is to be suposed there is no light in them For were they burneing they would also be shineing lights Iohn 5.53 SECT VII Questions Resolved Quest. 1. Whether men by Industry may obtaine a promptnesse in prayer Quest. 2. Whether the wicked be bound to pray Quest. 3. Whether the set forms of prayer used by law in the Church of England be lawfull Quest. 4. Whether there be not vaine repitions in those formes Quest. 5. Whether it would be convenient to altar any part of those formes Quest. 1. Whether men by Industry may obtaine a promptnesse in prayer This question taketh its rise from the practise of those ignorant pretenders to the spirit of prayer whose devotion in a great 2. The external forme which consists in the gestures of the body must be considered God will be worshipped with the whole man that is both soul and body We have them that pretending to inward worship will not give God outward service but we shall find the Saints both in the old and new Testament using their bodies in this duty of prayer both in the generall and some particular parts of it 1. The body in general and that in different gestures as prostration Numb 16.22 Kneeling Acts 20.36 Standing Luk 18.13 Lying Isa. 38.12 a Sitting 2 Sam. 7.18 leaping Act. 3.8 2. We have some particular parts of the body exercised in this ordinance in a particular sort as the head eyes hands mouth or tongue 1. The head and that bowed down 2 Chro. 29.30 noteing the reverence they bore to him in their hearts It is also called a bowing with the face and once was done so low as the very ground of the pavement 2 Chro. 7.3 2. The eyes and they sometimes cast down Luk. 18.13 noteing humility and sometime cast up Iohn 12.41 noteing faith 3. The hands and they spread abroad noteing fulnesse of grief Ezra 9.5 and also fulnesse of joy 1 King 8.22 holding forth anger to throw a way the thing prayed against and a desire to receave the thing prayed for Again the hands are lifted up noteing zeal of Gods glory Psal. 63.4 and sincerity of heart Lam. 3.41 In praying and noteing an appeal to God inswearing Gen. 14.22 Dan. 12.7 further they finite some parts of the body at the breast noteing sorrow Luk. 18.13 as the thigh noteing shame and guilt Iere. 31.19 3. The tongue this needs no proof it is so clear and so commonly known And was there not a cause to use the severall parts of the body in his service did the Saints do this without a reason 1. The body is Gods as well as the soul it is a creature measure consisted in hums and haws way faces and strained words not being prompt in their extemporary deliveries which to a voyd and that the weak Christian may have where with to expresse himself in a prompt and decent manner let him practise those known following rules 1. Be observant of the providences of God to themselves or others that they ether know hear or see this evil befalling now upon such and this good being given to others our own deliverance in such a danger and anothers being left in the same danger will afford abundance of matter in prayer 2. Be studious of the Scriptures of God by observing and heading the promises threatnings and passages therein a great furtherance shall they be to him that intends to go to God by prayer 3. Be often in the pactise of prayer In this use may go a great way and bares a great stroake men that have great parts may lose them by not useing of them and they that have small parts with exercise may abundantly improve them â— Be frequent in examinings the turnings and windings of the heart the vanity and folly and wickednesse that lodge therein will bring in great store of provision to that part of prayer Confession 5. Be strengthening the heart in the doctrine of faith this will make a man bold confident which will also make him prompt and fluent 6. Be studious in reading practical Divinity which treasures the soul with abundance of found knowledge and that affords matter of meditation and that again in prayer is brought forth with abundance of advantage 7. Call upon God for the Spirit of prayer not that I mean thou shouldst desire the spirit imediatly to act upon the heart and mind and then upon the tongue as some fond ones in those dayes for it may be aquestion whether that prayer would be lawfull in regard that whatever is sayd upon that ground is equall to what was delivered by the Apostles and equally binding the whole Church of God and to be a rule and canon of faith to all that hears thee so pray and Indeed some mens zeal in calling up a spirit of prayer gave breath to their Impudence who pretended a spirit of preaching which spread so farre that even womens preaching hath been taught to be as Infallible as St. Pauls and their sayings to be received under the pain of damnation as well as the sayings of our Lord. By the Spirit of prayer therefore we understand two things 1. The spirit of Justification to sprin le the soul of Christ. of sanctification to wash away all uncleannesse called the washing of regeneration Tit. 3.5 which spirit wherever it is is accompained with a desire to pray and disposeth the soul to pray though it were but in groans and wishes Rom. 8.26 and by observeing the rules before given having obtained this gift the soul may not only groâ—ne but speake unto God its desires 2. The graces of the spirit or fruits of
lately that by a most prophane and Impious Catachresis brought the Church to be compared to horses in Pharaohs Chariot as Cant. 1 9. to her glory and dignity it is spoken they wickedly made her only to serve to draw them into High-places which opinion hath so far infected this age that the gray hairs of our holy Mother the Church is scorned mocked and derided by the basest of the people which evill we hope to see removed by good Laws from the Magistrates and the Church to receive her due devoir by penal statutes 5. Because the Magistrate himself is appointed of God to be a Minister for the peoples good Rom. 13.4 To be alâ—ogether for the good of the State is but a partial good to command that none steal my goods and yet another kill me with false Doctrine will not profit me much Is he a Minister of God for good then by all ways and means he is to do good and what greater good conducing thereunto then to see the Ordinances of the Church maintained in purity number and nature to see that sound reaching be in the Pulpit as well upright judgeing upon the Bench he is to see so far as possibly his Subjects prosper both soul and body and when he doth so then is he a Minister to them for their good and indeed if he be noâ— for the spiritual good in the right managing of the Church he cannot be for their good in the ordering of the State for people seldome change Religion only but as often as this sacred Anchor is weighed so often the Ship of the Common-Wealth is tossed and no wonder for Heresie being the School of Pride by little and little while it shakes the mind from Gods Yoke it shows us in like manner how to defame and shake off humane Government It is plain that the wisdom of Hereticks aims at this point and taking away or preaching down such things as put an outward Majesty upon the face of Religion it brings them to be hail fellows with God to be of no Religion and he that is once so perswaded will easily expel all thoughts of reverence to him whom God hath made his Lord and revolt from their King with as little reluctation as they turned from God and what may be the issue of these things is not much to be questioned even every man to do that that is right in his own eyes And what good that will bring the Common-wealth I cannot understand But 6. Kings Magistrates and Princes have a particular charge given them to kiss the Son Psal. 2.12 Kissing was anciently an act of homage one King that acknowledged himself Tributary or promised Fidelity to another performed it by kissing him whom they promised it unto so far as I remember they generally performed it kneeling For this reason the hands of Kings are at this day kissed by which their Subjects declare their subjection that they shall be ready to wait upon him at the putting out of his hand and by it they tacitely promise to be as faithfull to him as his own right arm To kiss the Son therefore is to acknowledge subjection to him that they owe and hold their Crowns of him and withall to be faithfull to his Crown and Service and that in their publick as well as private capacity not onely as he is a Christian but as he is a King that as a Master in his House and as a Father over his Children by his Authority to keep his Subjects in subjection to the King of Kings Now what more immediate way can the Son be honoured than by taking care of his Spouse for to preserve her in Honor and maintain her in the full enjoyment and free possession of those things which her Husband left her until the second coming for the Church is the Lambs Wife Let us not imagine that a King is onely to regard his owu soul or to look after nothing but his Sâ—bjects bodies both Scripture Reason and Conscience and all good Christians would have the fear of God taught in a Regal way not Ministerial by him to all that are about him with him and under him It is not for a show onely that Kings wear Crosses upon the top of their Crowns but signifies that the Honour of him that died upon the Cross is to be maintained by him that wears it In a word let 's abhor and excommunicate the thoughts even deliver them over unto Sathan that would make a distinction between a Kings publick and private capacity when it is done to smite him with the tongue and divest him of that power which as King is given him of God especially since we know what cursed acts and blasphemous words were the consequences of them in late years 7. God hath in a peculiar and special way promised to bless his Church even as a Church with Kings and Queens Isa. 40.23 And Kings shall be thy nursing Fathers and Queens thy nursing Mothers c. Whatever Peace and Plenty the Church enjoys by the Civil Laws and Statutes of that place wherein she lives yet if she be not blessed and fed as she is a Church and in that capacity this promise is not fulfilled for all those outward things she may enjoy under a professed Turk but to suck and grow and be fat and nursed and swadled and that in the nature of a Church is the nature of this promise There is a distinction made by some that Kings have nothing to do to meddle with things Spiritual or Ecclesiastical but with things Temporal or Politick and that under the Law Magistrates might have power but they have none under the Gospel I woold have those that suppose â—o to reade this one Text they will find it a Gospel-promise it being made touching the access of the Isles and Nations of the Gentiles in a National way to the Church of God as is clear in the following words And the ground both of this and the other distinction considering the Arguments before given is onely ignorance of the Scripture and the malice of the opponent both to the Magistrate and Church the one would rob him of half his Dominion and the other under God of her greatest protection that they might reign with the one and trample upon the other under a pretence of serving God And yet now I remember it hath another ground the very same that the Popes Chair stands upon viz. That Magistrates have no power over Churches nor Church-men by which Principle the Popes Supremacy stands firm and Indeed there are two opposite parties of Popery and P. who though they have no agreement with each other yet they meet in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Draconis to darken the Authority of Gods Anointed 8. Kings and Magistrates as they are Church-members have a power to act for the good of the Church and to exercise whatever power they have for the good of the whole body and whatever Talent God gives them they are to lay it
disagreement we must and ought to agree with the Word in all Circumstances as wel when it frowns as when it smiles It wil never chide without a cause nor reprove but for the souls good reason wil have us neither rage nor murmur Quid ergo non altquando castigatio necessaria Quid ni hoc sincerâ— cum ratione non enim nocendi c. piety will not suffer us to turn it out of doors When once Ierusalem began to fall out with the Word the day of peace was hid from her eyes and destruction comes like an Armed man If the Word cannot live in peace it wil not live at all it will not always strive with man Bear with its sharpest reproofs therefore take its most plain instructions and contemn not it's frequent admonitions and in the end it shall be health to thy Navel and marrow to thy bones Prov. 3.8 Say ever with Hezekiah 2 Kin. 20.29 Good is the Word of the Lord and peace and truth shall be towards thee all the days of thy life Whate contention is there is pride where pride is there Sathan is and where Sathan is an Inmate Christ nor his Word will not dwell SECTION III. LEt the Word of Christ dwell in you c. This is the third particular above proposed wherein we have the persons in whom our Apostle would have this Word of Christ to dwell which because we shall have occasion to speak largely of it in another place we shall be the briefer here In you that is in you Archippus Chap. 4.17 and Evagras Chap. 1.7 i.e. in you Ministers of the Gospel they being Ministers of Colos. that you may be faithfull Stewards and Ministers of Christ that you may know how to comfort the dejected and strengthen the feeble stock In you Parents that you may bring up your children in the nurture and admonition of the Lord. In you Masters that ye may know how to command in the Lord and that you may know how to obey as to the Lord. In you young men that you may cleanse your way In you old men that you may be as Guides In you Husbands that you may love your Wives In you Wives that you may reverence your Husbands In you that is in all you that professe the truth and have been baptized in tye Name of Christ that you may work out your salvation with fear and trembling That you may do all things without murmurings and disputings That ye may be blamelesse and harmlesse the Sons of God without rebuke in the midst of a crooked and perverse Nation Phil. 2.14.15 Looking for that blessed hope and the glorious appearing of the great God and our Saviour Iesus Christ Tit. 2.13 SECTION IV. LEt the Word of Christ dwell richly in you c. O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 copiose abundanter have good store of it let it overflow your souls as Iordan overflowed it's banks in time of Harvest Ios. 3.15 This Word richly imports 1. A diligent care and study after the Scriptures men will take much pains to have their houses richly furnished Nunquam tam mane egredior neque tam vespers domum revertâ—r quin semper te in fundâ— conspicer sodere aut errare aut aliquid serre And they will labour hard to increase their substance so men must labour for to obtain the sacred knowledge of the holy Scriptures they must dig for it as for hidden Treasures denoting the labour about it and love they bear unto it Nil tamen difficile c. It may be hard to flesh and blood but remember if any of you lack Wisedome let him ask of God that giveth to all men liberally and it shall be given him Jam. 1.5 and it is true wisedom to know God and him whom he hath sent who is to be found only in in the swaddling cloaths of the Scripture and unto whom we are guided by the light of those Prophesies that went before us of him and he that would take him in his Arms but must take the pains to go into the Temple 2. It holds out abundance of it he is not said to be rich that hath but smal store nor wealthy that hath but wherewithal to supply necessity we must have enough for our selves and our Lanthorn full of light that others may walk holily uprightly and cleanly by our guidance counsell and direction this is not to eat our Morsell alone this makes the mouth of a Righteous Well of Life Prov. 10.11 Where any any that wants refreshment shal not misse of it and none shall go thirste away 3. It holds out some choise portion this is not spoken absolutely but chiefly there is something in it that must be chiefly studied retained he is not said to be rich that hath store of ordinary goods but of some choce Commodity as Plate Mony Jewels which though he look to preserve other things yet chiefly his care is for them there are truths of grand concernment there are foundation stones necessary graces that must be wel laid in the soul that his faith fail not There are some things that Titus must constantly affirm Tit. 3.8 There are weightier matters of the Law these must cheifly be done Mat. 23.23 There are some points that all the Law and Prophets hang upon Mat. 22.40 Temperance Righteousnesse and Judgement to come would be well studied Act. 24.25 when we have studied the Almightinesse of the Father we shall the sooner see how the Son was born of a Virgin I am to study better the cause merit benefit of Christs death then of Stephens The nature of that Covenant that God made to save poor sinners is of greater concernment to me then that that David made with Ionathan concerning his Posterity Now to study well and ponder upon the holynesse graciousnesse and largeness of the nature Covenants and of the mercy of God the Offices sweetnesse of the Lord Christ to know the cause and effect of his first and second coming is of greâ—t concernment and he is rich that is wel stored with those great matters yet despiseth not the least 4. A care to preserve and keep it Riches that have been gotten by hard labour are preserved with care and diligence What made men sweat for in the getting they usually observe the profit of it in the spending a bloody Conquest is watchfully looked after whilest an easie victory is secured without noise Where this Word of Christ dwels richly there must be a holy care tâ— keep it there be thieves that wil endeavour to break through and steal Sathan hath a Picklock to enter the House of the soul of man This made God cause his people to write his Law upon the posts of their house and upon their gates Deut. 6.9 that being constantly in their eye they might not through carelessenesse be debarred the heart The Law is a Tree of life to them that lay hold upon it and by this Word of Christ even with a scriptum est we
may answer all Satans temptations and put to silence all his fleshy Emissaries SECTION V. LEt the Word of Christ dwell richly in you in all wisedome c. Many there be that are often upon the search of the mind of God and studious to find out his meaning in the dark and hidden mysteries of prophesies and Revelations and in their thoughts draw from them unlearned and foolish Questions which do gender strifes 2 Tim. 2.3 forgetting or neglecting the words of faith or good doctrine 1 Tim. 4.7 bu◠this is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all wisedome then dwels it twice wisely 1. When those truths are entertained that have a more proper tendency to the bringing of the soul to the perfect obedience of the Law of Christ how the grand duties of mortification shall be performed and what leads unto it how the Sabbath ought to be kept how those talents or gifts that God hath given them are to be improved will profit a man more then the knowledge of the time or fall of Antichrist and to know which way to appear before Christ without spot or wrinckle will conduce more to the souls happinesse then to study the day or year of the Son of mans coming down to judgement 2. When those truths are studied and received that are in their own nature necessary for a mans salvation Without holynesse no man shall see the Lord Heb 13.14 For a man therefore to discover to himself by the Scripture what holinesse is how to procure it if he want it preserve it if it be enjoyed will breed more unspeakable comfort then to know by the Scriptures What shall this man do 3. When those truths are most known that are for the more magnifying and gloryfying of God among and in the sight of the Sons of men to know how to maintain good works Tit. 3.8 and to let our light shine before others will bring more glory to God then to study what work God was doing before he made the World or if he will make another when this is finished A clear understanding of these truths and store of these laid up in the Garner of the soul will make a man rich in all good works and wise unto salvation SECT VI. LEt the Word of Christ dwell richly in you in all Wisedome teaching and admonishing one another c. We are not born altogether for our selves when men by faith as living stones are united to the body of the Church others are to be held fastned and preserved by them we ought to behold and consider one another Phil. 2.4 We ought to look on the things of others there is a publick teaching proper to the Gospel Ministry and there is a private Teaching common to the holy Priesthood Come Children hearken unto me and I will teach you the fear of the Lord is a Saints Dialect Psal. 34.11 Teaching according to some is instruction in matters of faith not done because not known and admonition hath reference to matter of fact known but not done of both these at large afterward we must speak for the present we may know that these duties are mutuall Teaching and admonishing one another he that now teacheth must by and by be a hearer and he that admonisheth this day must not be offended if he be reproved by his Brother to morrow SECTION VII LEt the Word of Christ dwel richly in you in all wisedome teaching and admonishing one another in Psalms Hymns and spirituall Songs c. There are some that will rise early to follow after Strong-drink these wil hollow and roar over their Cups they will make a gracelesse as well as an unseemly noise and these by singing or rather howling expresse their delight in the Acts of drunkenness Our Apostle would have these believers to expresse their joy in spirituall singing for their Christian Conferences How these three differ cannot be easily determined since there are variety of judgements equally probable or if they do differ at all is by many questioned It shall be left to the choice of the Reader by laying before him two or three of the chief Opinions 1. Some by Psalms understand those Songs or Psalms of David that were sung in the Temple and plaid upon by Instruments as those Psalms that were played upon the Organs Lute Harps Cymballs or any other Instruments and Hymns and Songs to be such as were only by voyce sung in the Jewish Temple or in private houses an instance of the first we have Ezra 3.10 of the other Mat. 26.30 2. Others by Psalms understand the whole Book of Psalmes whereof David was the principal if not the only Author wherein we have an Epitome and an abridgement of the whole Word of God By Hymns they understand those Songs that were penned by Moses Deborah Hezekiah wherein properly the praises of God are contained as of his power mercy greatnesse or in a word any song in Scripture whereof David was not the Author but other holy men By Songs they understand any Godly Religious Song used or composed by good men which though not proceeding from the infallible Spirit of God yet might advance godlinesse in the hearts of the pious users of them such as at this day is our Lamentation of a sinner or the like 3. Others there are who understand these three to signifie all one and the self-fame thing viz. the Psalms of David Hymns and Spirituall songs being only a variation of the phrase and holding out those Songs that that sweet Psalmist of Israel did compose for the benefit of that Church over which God had made him a Feeder or a Keeper where of some are Eucharistical spending themselves in praises some Penitential washing themselves in tears and some Petionary The Hebrews give generally those names and that promiscuously to the whole book of Psalmes as it is Composed in our Bibles But the Apostle is careful that the Psalm Hymn or Song be wel tuned he would have them sing with grace within their hearts he would not have them to have any inclination to pride when they sing Lord I am not pusst up in mind When Mary sung her soul did magnifie the Lord. It is known that the Heathens in their meetings sang and did sing Songs of praises to their Gods and Goddesses for their supposed goodnesse and greatnesse Here Christians are exhorted to sing but not to such we ought to sing but it 's with Grace in our hearts to the Lord Sursum Corda to the Lord let us lift them up He gives a particular direction in this place touching singing of Psalms in a more especiall manner then of other duties but we are to know 1. That he restrains not all Scripture to Psalms for there are Precepts Histories Prophesies Epistles in holy Writ which must be entertained as wel as Psalms Nor 2. That he would have other parts of Scripture put from their true and proper inheritance which in all ages they have had as to be looked upon
separate for ever from Gods presence for this very thing or for it received into glory Matth. 25. It behoves all therefore that would stand in judgement to be acquainted with the Scriptures that what sins their souls are inclined to may be known and what iniquity their hands have acted may be found out that they may be repented for and God may cast them behind his back And also to know what duties he laies upon them that performing of them at that day of tryall they may be received into his Kingdome for this Book will be opened this Râ—le presented and our lives by it measured and accordingly both soul and body shall eternally be sentenced 6. All persons without this may lie under most sad and grievous afflictions without any dram of comfort from God An ignorant soul whose root God hath touched as it were to pluck up and whose heart God hath griped as it were to condemn and whom he hath stripped of all comforts as it were to slay must either bee stupid under that calamity or desperate in such a case while he that is acquainted with the Scriptures will find out some Reason of his trouble and ease of his distemper Unless thy Law had been my delight I had perished in mine afflictions saith David Psal. 119.92 Every promise that is in Scripture a Saint will apply for his own particular as if God had sent it down from Heaven immediately for him assuring him of deliverance in good time Nubecula â—st cito transibit the Momentary afflictions of this life work for him a more Eternal and exceeding weight of glory 2 Cor. 4.17 from the Wells of salvation even from the promises of â—od can they draw refreshment for themselves and their Companions the ignorant in the mean time being like Hagar wandring in the Wildernesse of Beersheba dying for thirst yet a Well of refreshing comforting strengthning nay living water near them Gen. 21.19 7. All the Books of the holy Scriptures were written for the very end and purpose of God These are wriâ—ten that ye may believe that Iesus is the Christ the Son of God and that believing you might have life through his Name Joh. 20.31 For whatsoever things were written aforetime were written for our leaâ—ning that we through patience and comfort of the Scriptures might have hope Rom. 15.4 Here is an end both of the Old and New Testament that men might have comfort in this vale of misery and hope of future glory and how shall either hope or comfort be drawn from the Word if we know it not Never can men be rich in hope that have not the Scriptures dwelling richly in them Let Gods Word have its end by us and since it was written for our learning Let us learn it yeat get it by heart â—nd both grace and glory shall fill our hearts 8. The want of the onowledge of the Sacred Scriptures is a great daâ—â—ing sin before God How shall men escape â—f they neglect so great salvation He. 2.3 Here is in Scripture life and deâ—th heaven and hell is set before men blessednesse or misery a Crown of gold or a globe of fire an enlarged Kingdome or a narrow pit an Eternall Throne or everlasting burnings are proffered to men if it be received Heaven and Comunion with God shall be thy porâ—ion if neglected hell and communion with the Devill and his Angels in torment shall be thy reward which places Moses and the Prophets would deliver thee from Luke 16.29 SECTION V. WE are now according to our proposed Method to discover what hinders the Word of Christ from dwelling richly yea from dwelling at all in the hearts of men the grounds of it cannot exactly be numbered by any but him that made and knows the heart Yet there are 6 things apparently hinder it in these miserable days of ours as 1 Curiosity We have Athenians that give their mind to hearken after some new and curious thing in Religion that studie more the knowledge of such things as God hath locked up in the secret Cabinet of his own bosome or in the secret place of the Stairs of dark and hidden prophesies rather then plain and revealed truth because plain and revealed picking out of the Scripture some dark passages and with them storing their brain conceit themselves to be rich by empty and vain questions such oftentimes as bring the very entity of God in an Atheisticall way into a Question and dispute and in the mean time go empty away of those truths that conduce to peace and holinesse without which no man shall see the Lord. Heb. 12.14 2. Coveteousnesse Mat. 13.22 The Word of God cannot grow nor bring forth fruit where the thorns and cares of the World are nourished that fils the heart of man so much that there is no Room for the knowledge of Sacred Scripture He that had great possessions when he was to part with all for Eternall life went away sorrowful Mat. 19.22 and we never read he returned Give him Earth enough any man shall have heaven Let him be rich in this Worlds goods he misses not the knowledge of the riches of Gods grace shining through Jesus Christ in the Word He knoweth Earth so much and is acquainted with it so wel and troubleth himselfe so much about it he forgets that one thing necessary and becomes unfruitfull in good works 3. Sluggishnesse Idlenesse is usually esteemed the mother of all Vice Ignorance ows both it's birth and education to her Knowledge and acquaintance of the holy Scriptures is not obtained but by industry and pains sluggishnesse wil have a man to loyter therefore he cannot be rich in that Were it possible to see the soul of the Sluggard as Solomon saw his Vineyard Prov. 24.31 we should see it without either Order or Fence and overgrown with all kind of noysome and filthy Weeds Ignorance like a Wolf feeds her self in the sluggards bosome and at last will eat up his own heart The spirituall Manna falls but he is loth to gather the Sun of the Gospell shines but neither the windows nor doors of his soul are open Christ knocks and puts in his finger at the hole of the lock Saying Open to me my Sister my Love my Dove my undifiled Cant. 5.2 But what says the Sluggard I have put off my Coat how shall I put it on I â—ave washed my feet how shall I defile them v. 3. All the fair Words and comfortable expressions glorious things precious promises holy truths that are in the book of God are of no account with the Sluggard but for all the light for all the knocking he cals Yet a slumber yâ—t a little folding of the hands He will not take pains to be saved from hel nor labour here a little to obtain Eternall rest above He gives not himself to reading nor hearing but at 's conveniency nor to meditating nor to discoursing concerning the Scripture and therefore it is not like to dwell in him The truth
spiritual conflicts which in their own nature are so unpleasing and so bitter that were it only their own Laws we should see them live more merrily in the world And what makes after Ages imbrace those Scriptures though good men should make them since they are contrary to flesh and blood and might therefore be rejected In a word a good man could not have said O earth earth earth hear the word of the Lord Jer. 22 29. if it had been his own Invention 2. Bad men did not do it the lyar the drunkard the thief the swearer would never have made Laws against lying Drunkenness stealing swearing nor have counselled men to have shunned their company nor damned themselves eternally for their so doing Since therefore neither in heaven nor in earth can there be found â—ut a Creature to be but probably supposed the Author of the Scriptures it remains therefore that the Creator must who is God blessed for ever 2. From the testimony of the Scripture it self it is apparent that God is the Author of it He that gave the Law was the same that brought Israel out of Egypt viz. the Lord God â—xod 20.2 He that commanded Iohn to write to the Churches of Asia was the first and the last Rev. 17. Thus saith the Lord Hear the word of the Lord is a usual phrase in Scripture which coâ—ld not have been said by Men or Angels had it been their own It was he that gave Moses the Law the Statutes and the Judgements for all Israel Mal. 4.4 It was God that spake by the mouth of his Holy Prophets which have been since the world began Luke 1.70 All the words that are written in that Book are his words Ier. â—0 2 What Isaiah uttered it was the Lord that spake it Isa. 1.2 what Ieremiah spake the Lord commanded Ier. 1.7 Nay what ever the holy men of God spake it was as they were moved by the Holy Ghost 2 Pet. 1.21 3. From the excellency of the matter contained in the Scripture it appears to be of God where it promiseth it goes above the power reason or invention of man as Those that do well shall shine as the stars and as the firmament nay as the Sun for ever and ever Dan. 12.3 and Matth. 13.43 The Incarnation of God a Virgin bearing a Son the resurrection of the dead all without the reach of man making Laws for the hearts of men of Kings and Princes poor and rich high and low shews that it is not of man threatening eternal death and promising eternal life both which are without the power of men and that to soul and body both which by man nor the powers of man cannot be reached unto It perswades to nothing but what is in it self good were it not commanded and disswades from nothing but what is in it self hurtfull were it not forbidden and that oftentimes without giving any reason but the will and authority of the Law-giver why must not men swear steal c. The Lord hath forbidden it The Proem to the Law is I am the Lord thy God Exod. 20.2 I am the Lord is often given as the only reason of the Law Lev. 18. 4. From the effects thereby wrought the Scripture hath wrought that upon the hearts souls and consciences of men that the writings of men and Angels could never have accomplished it fills sometimes the very souls of men so full of terrour and other times so full of comfort that were not God the Author thereof could not be effected he that is in love with sin and dark through sin it makes him to hate sin and to be in love with righteousness it hath brought the hearts and spirits of men to so much certainty that all the tortures torments and pains that men or devils could invent was not once able to make them doubt of it 5. From the scope and final end of the Scriptures it declares that God is the Author of them if any creature had been the composer of them he would in one verse or other have sought something to himself but the scope of the Scripture is purely for the glory of God the honour of God the praise of God to make men admire God to have them praise God to have them pray to God and to depend upon God and in their ways to acknowledge God It debaseth every creature in comparison of God and puts all things under the feet of God by which it is demonstrable it is from God 6. From the constant consent and declaration of the holy Catholick Church that in all Ages under and after Moses before and afteâ— the Judges before and under the Kings before and after the Captivity before Christ and in his time before the coming of the Holy Ghost and afâ—er the Apostles untill this very time hath in all Ages been consented to and looked upon as the word of God the very word of God the only word of God the holy word of God and besides this the Church hath owned no other The same Teacheth the Reformed Churches of Helvetia Article 1. of Bohem. Art 1. of Fraâ—ce Art 2. of Belg. Art 3. of Wirt Art 31. of Scot. Art 17. Quest. 2. Whether the Scripture ought to be mens only Rule There are many that pretend to new Revelations new lights walking according to and going a whoring after their own Inventions but that the Scriptures are to be our only rule these following Arguments may declare 1. It is the only infallible and unalterable Rule Many Rules and Laws have there been in the world which time hath altered and experience hath made to appear not good but the Scriptures of God remain the same no addition to them no dimunition of them to Kings and people they are now what they ever were and they shall be what for the present they are to all generations For ever O Lord thy word is setled in heaven Psal. 119.89 All other Rules have and may still deceive but this hath never deceived nor failed and is the same for ever and ever 2. The Churches of Christ had never any other Rule the word of God the Scriptures of God was ever the Rule of their Doctrine in matters of Faith The Rule of their lives in matters of fact Malachy that ends the Old Testament commands them to Remember the Law of Moses and Iohn that concludes the new pronounceth him Blessed that keepeth the Prophesie of the sayings of this Book Rev. 22.17 And whoever speaks not according to this word it is because there is no light in them Christ himself appeals to the Scriptures to be the Tryers of his Doctrine Iohn 5.39 3. They are written that they might be our Rule These things are written that we might believe that Iesus is the Christ and that believing we might have life John 20.31 We are to take heed unto this doctrine 1 Tim. 4.16 We have a more sure word of prophesie unto which we shall do well if we take heed
not under the Law have those beasts offered up fo him in sacrifice that did not chew the cud they were unpured as unclean those under the Gospel that brings not up again by meditation what they gathered by reading shall not be esteemed pure Meditation puts a boult upon the door that Sathan that gsand picklock cannot so enter to rob their treasure of knowledg 2. Walk sutably to it When Moses was in the mount with God his face shined at his comming to the people when a Christian hath been in and seen the glory of the Lord in the holy mount of the Scriptures his conversarion ought to shine in the eyes of the world he ought to bring forth the fruit of the Scriptures in a holy life Not lying but speaking the truth Ephe. 4.25 As much as in us lies living peaceably with all men Rom. 12 18. Iudging no man Matthew 7.1 Giving honour to whom honour tribute to whom tribute custome to whom custome is due Rom. 13.7 Speaking no evill of dignities not reviling the Gods nor cu sing the ruler of the people Levit. 22.28 Judg. 8. c. Putting away all bitternesse and wrath and anger and clamour and evill speaking with all malice Ephe. 9.31 But as he who hath known the mind of the Lord. 1 Cor. 2.16 He may honour all men love Brotherhood fear God honour the King 1. Pet. 2.17 Every good act is a watering of that root of grace that is planted in the soule by the word of God that it may abide and bring forth the fruit of eternal life 3. Call upon God again to blesse it to the As thou hast sought him ie his word where his Saints alwayes found him through his goodnesse so do thou raise up thy soul and beg that it might make thee perfeâ—t in every good work that he by the abundant pouring forth of the Holy Ghost might sanctifie thee through his word Ephe. 5.26 But 1. In this praise him for what thou hast learned 2. Repent for what thou hast neglected 3. Confesseth and forsake that for which thou hast been reproved 4. Remember those who to thee are recommended 4 Go about the works of thine ordinary calling chearfully it is not the end of God in publishing the Scriptures to make men idle and loyter in the earth to neglect their Families and forsake their callings as c. Follow then thy calling it is a part of his service and leave him to bring to perfection that good work which he hath begun But never forget to remember that the Scriptures are as necessary as thy dayly food SECTION III. Question Resolvd Quest. 1. Whether there be a God as it declared in Scripture Quest. 2. Whether God be a Spirit Quest. 3. Whether there be but one God Quest. 4. Whether there be three Persons in the God-head and how these Persons do agree Quest. 5. Why are Kings and Magistrates called Gods and Rebellion to be like witch craft in Scripture Quest. 6. What was that image wherein God made man and why was man created naked Quest. 7. Whether the reading of the Ceremonial Law be profitable to a Believer And whether any part of that Law be established under the Gospel Quest. 8. Why would God suffer his dearest Saints to lie under such sad afflictions as are mentioned in Scripture und whether the book of Job be a reall history Quest. 9. Whether there be a difference between the old and new Testament and why the Scriptures are called a Testament Quest. 10. Why are there some things on Scripture hard to be understood and whether the Scripture can dwell richly in those that cannot read Quest. 1. Whether there be a God as is declared in Scripture It hath been proved that all are to read the Scripture that being the will of God revealed and published to man for the right ordering of his life yet in reading some fool might say in his heart There is not a GOD and throw all aside but that there is a God appears 1. The Creation or Fabrick of the world by such a glorious building as this wherein we live such a goodly frame as our eyes behold could not but have been formed by some or other if by a creature why cannot a creature do the like now why cannot they that are displeased with this remove it and give us another who made the starry Heavens and the vaulted Roof of the whole Earâ—h to shine with such glorious light by night and by day what is his name and what is his Sons name Who hath layed the measures thereof if thou knowest who hath streched the line upon it whereupon are the foundations thereof fastned or who lay the corner Store name another besides God eris mihi magnus Apollo I shall take thee to be some great one see Rom. 1.19 20. 2. From the order that is in all the world this world is of an uniform nature this world is not a confused and disorderly heap but in all things ordered and sure were there not a God to keep all in order the Sun might often stray the Moon might withdraw her shining or get above the Stars the Stars forget their path and shine below the Moon the Heavens might not alwayes goe directly roâ—nd by ehance they might slip aside and smother men and cover the whole Earth or the beast might break out upon man and the Horse not know his Rider the Servant rebel against his Master and he that had a House might live in fear by chance harvest might fall in the spring and the spring not make haste by reason of the cold yea the Sun by some means or other might not hasten his going down The universal and constant order that we see in the world makes manifest they are acted by some superior being which is and can be onely God 3 From the variety that is in that Order wee see not onely a sweet and orderly Harmony in the Creatures but a delightfull and pleasant variety there are Stars of different magnitudes and each Star differs from another in glory there are greater and lesser lights lighter and heavier darker and brighter Clouds It is a goodly sight to see the Sun like a Bride-groom comming out of his Chamber in the East to see Flowers Herbs Grasse Plants stores of rare qualities and inimitable variety to see the Earth shining with Flowers and Heaven with Stars with the souls of the one and Beâ—sts of the other sporting in the beautifull Ayr and playing in the delightfull Rivers without the study or art of man or any other creature doth plainly show there is a God The wonderfull symmetry and proportion that is in the face of man the placeing of its parts the hanging of his Tongue the guard of the Teeth how uniform are they in all yet the variety that is in those Faces the diversity that is in those Sounds doth evidence a Diety 4. From the testimony of all Nations in the world no People so Savage
time of teaching which is either Ordinary as the sabbath or extraordinary as the times of fasting and feasting appointed by the Church of all which we shall discourse somewhat and something briefly beginning with the ordinary time of teaching viz. the sabbath CHAP. V. Of the sabbath TO every thing there is a season and a time to every purpose under heaven saith the kingly preacher Eccl. 3.1 At all times God is to be worshipped and served by the sons of men but the sabbath is the special time wherein those that fear him singularly serve him When that beginneth then begin they as men in the dayes of Enoch Gen. 4.26 to call upon the name of the Lord more solemnly fervently orderly and publickly in obedience to his Law In prosecution of this Ordinance we shall let pass many distinctions made of sabbaths and particularly handle these points 1. What a sabbath is 2. How the sabbath is to be kept 3. Why God would have it kept 4. What sabbath it is that men now under the Gospel are bound to keep 5. Resolve some Questions SECT I. 1. A sabbath may be thus described It is one whole day in seven 2. Separated from other dayes 3. Wherein a man resteth 4. From all other works 5. And recreations 6. In a holy and spiritual manner 7. To serve and worship the living God in a publick solemn way 1. It is one whole day in seven a full day consisting of 24 hours beginning at the midnight before and continuing until the midnight after other dayes are of that length and the sabbath ought not to be shorteâ— Acts 20.17 Paul continued preaching on the first day of the week until midnight The Iews had a time of preparation for the sabbath Luke 23.54 which begun about three of the clock the day before the sabbath wherein all work was laid aside and all Artificers prohibited work saving Shomakers and Taylors and they had onely but half the time of preparation allowed them in this it were to be wished that Christians were Iews c. 2. Separated from other dayes the sabbath is distinguished from other dayes it is holy it is set a part by God for his own use and service she is Queen of all other dayes and Lady of the week the rest are attending her but as concubines and handmaids 3. Wherein a man resteth by this particle man is included all thâ—t is his â—he is head of his Wife Father of his Children Lord of his servants and Master of his beasts when he rests he is to see thâ—t all about him rest also from this day the day is named Sabbath signifieth rest and judgement shall rest on him that will not rest with all that belongs unto him 4. Fâ—om all other works what ever trade or occupation he be of and what ever work he follow at other times must be laid aside at this time no servile work is to be done now without sinning against God and he that doth so sinneth against his own soul no buâ—ing nor selling of Merchant ware no dealing in husbandry N b. 13.15 no carrying of burthens Ier. 17.22 no outward servile bâ—dily labour mâ—st be performed it would distract the soul and keep it from doing that for which this day was consecrated 5. And recreations This is a time wherein there is no time for sports and recreations that God that would not have us work never made the sabbath for us to play these distract the soul much therefore we are not to touch them it may be lawful with Samson to propose ridles at another time but not now for it is the sabbath of the Lord thy God Isa. 58.13 6. In a holy and spiritual manner The Law is spiritual and therefore birds the souls of men an outward resting from work is but Sabbatum Asinorum there ought to be a difference between the resting of a man and the resting of his Ox we must therefore rest from our works of sin but of this hereafter 7. To serve and worship the living God in a publick solemn way when God had made man he rested from all his works to shew that man was to be eternal and he instituted the sabbath as a type of that eternal test wherein man was to worship him for ever God ought to be must be served every day but in the sabbath more publickly if it can be or more solemnly if otherwise Acts 13 14 15 16.44 Acts 16.23 and Iohn 20.19 SECT II. The sabbath being known we are to inquire how this holy day is to be kept God will not have his sabbath polluted Is. 56.6 Other days by the Hebrews were called prophane this being by God made holy holding it unlawful to rost an apple to pluck an herbe nay to defend themselves when they were assaulted by their enemies by which a thousand of them were slain 1 Macch 2.38 The sabbath must be kept and our rest is onely sanctified and approved of God when we use the means and do the works of sanctification our resting must not be an idleness but in doing the work of God which is our sanctification Ex. 20.20 1. By using the means as hearing the word 4 Luke 20. praying to God Acts 16.3 receiving the Sacraments of Christ Acts 20.7 and all Acts that may conduce to the strengthening of grace confirming in faith 2. By doing good works as relieving the poor 1 Cor. 16.2 teaching the ignorant Acts 18.26 reclaiming the erroneous Acts 17.1 2 3 and all other Acts that have an immediate tendency to the edifying of the Church and these things must be done both privaâ—ely and publickly 1. Privately as Meditation upon the Word and inward application of it to a mans soul. 2. Publickly conferring with others â—â—â—ing the sick praying for them or if it may be singing some comfortable Psalm with them and that all these may be the better done we must prepare our selves 1. By removing all hinderances the night before overmuch businesse may and will distract the soul and keep a man either from all or from part of Gods worship the first burning of our Christian incense may be sweetest the first prayer may do us most good c. 2. By putting our souls in a holy frame some time before Meditate upon Eccles. 5.1.28 Gen. 17.10 Numb 3.1 Mar. 35. Isa. 2.56 Which may compose and put the spirit of man in a sanctified frame of heart to join in affection to the prayers of the Church and cause him to heed with affection the Word of Christ and that both Forenoon and Afternoon Eccles. 11.6 or then so far as in thee lies thou robbest God of half his due the whole day being his that this may be done 1 Prevent or quash all domestical or house-troubles Levit. 19. 3. Discords contentions and heart-burnings are but as water to quench the â—re of holynesse and may extend to the prophaning of Gods Sabbaths beware of coming before God with this strange fire least he consume thee 2. By meditating
stomack for its crying and let thy pride know that this day is not for ornaments but for courser or plainer apparel Ionah 3. 6. Pity not thy back if it have to supply necessity 4. For the fitting of the soul for more fervency in prayer this is the special end we are to have in this day of fasting unto which all the other doth but conduce the rest are but servants waiting upon this Fasting hath in all ages of the Church been used to or for three great duties as 1. For Repentance and so it looks backwards and this in reason calls for an abstinence from all carnal delights being a part of that holy revenge the soul taketh upon it self for sinning against the Almighty in the using of those sports whether in measure or in nature unlawfull 2 Cor. 7.11 Quem poenitet peccasse poene est innocens 2. For mortification and so it looks forward to this we must come only by degrees He that would subdue lusts must not fast long nor much a long fast will but make him eat the more the next meal and those vessels of sin will be filled as so on as any other parts of the body this devil of conscience will not be cast out by an act but by a state of abstinence a dye ◠of fasting a dayly lessening our portion and of meat and drink but this alone will not cast out those legions of lusts and therefore fasting is used 3. For prayer and so it hath reference to the present time this may be short and true as the misseing of a meal or two when men are not overcharged with surfeiting and drunkenness they are then in fit case and condition to watch and pray The Jews are said to eat nothing upon the Sabbath day untill they had performed their devotion which was about the sixth hour which began at nine of the clock We find also and know that many godly people will neither eat nor drink upon the Sabbath day morning finding meat an hindrance to that inten siveness of devotion that they desire to be acted by and also many will take the holy communion fasting At which ordinance as God requires pure hearts and hands they endeavour to come with clear heads and empty stomacks that they may so much the more be like the Angels of God quitted from the loads and burdens I had almost said bonds of the flesh But this intrencheth upon the ends of fasting which according to our method we come now in some sort to discover SECT II. 2 The ends of it Every act of nature hath an end to which it tends and every act of Religion hath an object which it eyes Fasting hath these 1 The subduing of wanton lusts no sooner have we got our dayly bread but we had need pray forgive us our sins our food even through corruption becoming instruments of death to subdue those extravagant motions that rise in the soul fasting is known a proper remedy the tears of contrition poured out by fasting are most effectual to quench the fire of lust lest the flame burn up the ungodly 2 That we may more devoutly contemplate the nature of God he is in heaven when we come before him we ought to be lifted up from earth Now the Christian in meditation can go many cubits higher towards heaven in the time of holy abstinence then otherwise Peter about the sixth hour grew hungry and saw heaven opened Acts 10.9 10. Cornelius was fasting and at prayer an Angel of God stood before him in bright cloathing Acts 10. v. 31. 30. And upon this ground it is that most Christians and devour people receive the Sacrament of the Lords Supper fasting 3 That we may the more readily obtain some eminent favour from God this occasioned the great fast of Queen Ester Ester 4.16 and of the King of Nineveh We shall see the Saints when standing in need of some special mercy take themselves in all ages unto this duty and as God suffers no man to kindle a fire upon his Altar for nothing we shall seldome see the Church fasting but He satisfies her desires and fills her with his mercy in reference to things especially then required SECT III. 3 The time of it This hath chiefly reference to the occasional fast whose time cannot punctually be determined yet if the practise of the Saints may be allowed of this age for a rule a Fast is to be proclaimed 1 When sin and iniquity abounds Deut. 9. 18. When transgression reigns and iniquity is not ashamed then every true Christian with Lot afflicts his soul that at least he may save himself and upon the waters of his broken heart preservs the ark of his soul wherein his graces are untill that sin that aboundeth be abated 2 When judgement is threatned or feared Ionah 3.4 5. Iosh. 7.6 When heaven begins to look black then every good Christian with Iosiah hath paleness on his face and all loyns begin to shake but when it thunders in the clouds then a trumpet is blown in Zion and the Priests the Ministers of the Lord call Spare thy people O Lord. 3 When judgement is entered or set 2 Sam. 12. 16. When the Lord sayes smite then the Church as David in Sackcloth falls down at the sight of the Angel before the Lord upon her face and weeps sore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let this cup pass from me with great earnestness she desires she then cryes with Hezekiah Undertake for me O Lord for I am oppressed Isa. 38.15 4 When the Church is in danger or persecuted Ester 4.16 When Gebal and Edom and Ameleck the Philistines with the Inhabitants of Tyre conspire together against Ierusalem to destroy her then prayer is made without ceasing then the Lord gets no rest for his Church will take none untill he make Ierusalem a praise in the whole earth 5 When a reformation is sought after and designed 1 Sam. 7.6 Every thing is sanctified by the word of God and prayer and to have God at the beginning of a reformation is every Iosiahs and Hezekiahs desire if men go to build and consult not with God God will come down and destroy the building 6 When an enemy is in arms and coming to invade 2 Chro. 20.1 2 3. When the enemies of the Church whether general or national covers the mountains like Grashoppers then that little flock puts forth strong cryes saying Rebuke the company of spear men the multitude of the bulls with the calves of the people scatter thou the people that delight in war 7 When an Army is routed and their Captain killed or foiled 1 Sam. 31.13 When the mighty are fallen in the high places and when great men fall in Israel then there is a proper season for prayer and fasting when the Church turns her back before her enemies what can her people say but lye untill Even in sackcloth this teacheth them the use of the bow and gives their bleeding hearts fresh courage to fight
against their sins like men ready to drown or desperate they are strong to wrestle even with God himself 8 When there is any great undertaking that it may prosper Ezra 3.10 11. It is a good thing to ask direction of God in the way wherein we purpose to walk All things are in his hand and according to his power and will so cometh things to pass to fast therefore that God would bless us and prosper the work of our hands is acceptable sacrifice SECT IV. 4 The manner of it This Fast as a Sabbath is two wayes to be performed outwardly and inwardly 1 Outwardly as hath been before declared in abstaining from bodily labor for a fast day is a Sabbath day Lev. 23. 33. food c. and that the whole day for it must be no shorteâ— then other dayes alwayes provided that nothing be done to the prejudice of health In that case as in the Sabbath God will have mercy and not sacrifice yet as bodily labor profiteth but little 1 Tim. 4.8 so outward resting in it self is not of great value except unto it there be joyned fasting or resting 2 Inwardly he that worketh and he whose soul is not afflicted upon a fast are both in danger Levit. 23.29 30. This inward fast consists 1 In a diligent examination of the soul to find out sin this is a day wherein the soul is specially invited to be reconciled to God the heart must now be searched and the beloved sins must be found that as Samuel slew Agag we may hâ—w them in pieces before the Lord 1 Sam. 15.33 2 In an unfeigned humiliation before the Lord for sin it is not sufficient to acknowledge that we have offended if we would be accepted we must be penitent Zac. 12.10 3 In an undoubted faith in Christ for a pardon of sin this is a time of prayer and repentance that our sins might be blotted whether private to our selves or common to the kingdome wherein we live Now he that prays Let him ask in faith Iames 1.6 4. In a stedfast resolution through the spirit to oppose sin In this repentance must we continue it must appear in the fruit of practise to be real in the root Dayes of fasting are dayes of attonement therefore sin must be parted withall they are days of Physick therefore we are to abstain from delighting in that which would offend us 5 In a serious meditation of the good word of God if the Fast be private and a diligent attention to it if the Fast be publick It is the word that discovers Gods judgement of this or that kind as famine pestilence sickness unseasonable weather to this or that sin as perjury Sabbath-breaking prophane or common swearing stealing c. which enlightens the soul much in the holy and orderly performance of this duty SECT 5. Questions Resolved Quest. 1. Whether the Fasts of the Church of Rome differ from those of the Church Catholick Quest. 2. Whether Fasting be not a Iewish Ceremoniall or Jewish rite Quest. 3. Why is the Fast of Lent observed by the Christian Church Quest. 4. Why are the Fasts of the Weeks of Ember observed by the Church Quest. 5. Whether it would bring advantage to the Church now to have those dayes again observed Quest. 6. Whether it might not be an acceptable service to have an annuall Fast for the crimes lately acted in England Quest. 1. Whether the Fasts of the Church of Rome differ from those of the Church Catholick The Church Catholick differs not from that of Rome either in the act or ends of Fasting yet toto coelo differ in these following respects 1 The Church of Rome makes fasting to be meritorious they suppose they merit something at the hand of God for their abstinence that is deserve somthing at his hands not so the Catholick Church she teacheth that when we have done all we are to acknowledge our selves unprofitable servants 2 They prescribe certain times as necessary to be keept upon the account of salvation what ever dayes the Church appoints for annuall Fasts it is necessary if they would be save to observe them accordingly hence it is that the neglectd of it as a breach of the third though according to God of the fourth commandement must of necessity be confessed to the priest that such penance may be injoyned as is sutable to that high offence for the expiation of its guilt Now the Church Catholick appoints neither knows she any time to be observed as necessary but what God and his Son appointed in his word 3. They abstain from meals of this or that fort as being for the time prescribed for the fast altogether uncleane their consciences will be defiled if they should eat them that is without authority Now the Catholick Church though she injoyne a fast yet by the Lord Jesus she knows no meat unclean of it self and he that teacheth otherwise is not of God but of Sathan 1 Tim. 43. 4 The Church of Rome looks upon her fasting as a part of Gods worship her very abstaining from meat or from this or that meat is taught to be points of worship the Church Catholick teacheth that Fasting in it self is of no use nor no part of worship But as a fit meanes and as it serves to the uses aforesaid so she requires it not otherwise 5. That some fast particularly lent is of Apostlical institution and out of religion and conscience to be observed the Catholick Church knowes no such law and therefore she keeps not lent upon that account but for other ends and other causes as shall by and by be shown 6. That outward Fasting is of it selfe sufficient without the inward and indeed if fasting that is abstaining from meats or meals be of it selfe a point or part of worship it may be so but the Catholick Church pleads for an Inward fasting or abstaining from sin and for a soul to afflict it selfe for transgression without which the outward fasting is not regarded 7. They are foully belyed by many Authors if good Christians would not take the Fasts of the Church of Rome to be great feasts through the variety of dainties and plenty of wines therein fed upon by which it is not to be called a fast which makes us that for the present we need not show the difference between this and the Fast of the Church Catholick Quest. 2. Whether Fasting be not a Ceremoniall or Iewish rite Who are those among us and about us who teach that fasting in its own nature is not a Gospel but a legal exercise and not to be observed in the Church of Christ but fasely for 1 The ground or end or cause of our religious fasting is moral for the subduing of corruption and exercising our selves in the dutyes of repentance and mortification unto which by experience fasting is known to be an apt meanes and sutable help 2 Christ prophesied or rather commanded Fasting after his own death Luke 5.53 But the dayes will come
the flesh yet they have an interest in each other as in their teachers as in their hapinesse in their victories in their warrs in their fruits of the Earth which stedfastly to believe the observeing of these days were of great concernment 4 It might put a dayly check to growing sin when men otherwise cold in their acts of repentance and dutys of mortification should observe a solemn quarterly appearance before God for the ends above mentioned It might stirre them up to pray for a blessing on the fruits of the Earth and crave a pardon of their sins formerly committed which by degrees might make them perfect holinesse in the fear of God Quest. 6. Whether it might not be an acceptable service to have anannuall fast for the crimes lately acted in England This Question took its rise from the Authors occasionall reading of a motion made to the late long Parliament by one preaching before them for the keeping of a Fast in regard of that blood that was shed in the dayes of Queen Mary during her five years raign If that was supposed necessary sure this supposition is not to be thought vain It is not to be reflected on particulars either touching crimes or persons that being forgiven by an act of Oblivion here on Earth but since it is not for ought we know ratified in heaven it may not be in vain to sound a trumpet in this our Sion and proclaim a day of humiliation for 1 Flagitious and unheard of crimes have been acted and that that not in a corner but before the Sun such as were it possible should not be told in Gath. 2 God for a time may only keep away wrath some acts were of that nature that the world never knew that sin to compare with them and therefore there may be expected strange judgements God hath them written down and will without question without much entreaty visit for them therefore prayers and tears are to be offered to expiate the guilt 3 The Actors for a great measure seem not yet penitent we might charge many but it were to be desired that such as blew up division for their own ends whom God hath alwayes crossed would not keep up division to the Churches disturbance and their own ruin 4 To remove the scandall that may be in all ages and is in those times cast upon our profession King killing was once a doctrin charged upon the Jesuits who ever denyed it but now our religion bleeds by Turkes Jewes and Papists to let the world see that we are better catechised it is expedient that the Ministers of the Lord weep between the porch and the altar that it may be known those practises are both detested and abhorred by true Christians 5 That future ages might beware of the like crimes to open a story in the eares of the young might have the some influence upon tender yeares as the beholding of old Dâ—unkards had upon the children of the Lacedemonians which was to make them shun the like actions 6 The hypocriticall fasts that have been so many deserve to have one week in the yeare that God may not remember them never greater sinners then those that presumed most to performe this duty of fasting and usually before they undertook notorious actions like Machiavil who sometimes appeares like a Devill and another time like a Saint God hath not forgotten these things and therefore they are to be regarded They were in their own nature sufficient to have made even God himselfe loath the very place they were made in and he often bringing the sins of the Father upon the Children if not upon themselves calls upon this generation to cry aloud CHAP. 7. Of a Feast FRom a fast we come to a feast both are Christian and therefore not an unlawfull transition he is a stranger to the Calender that is ignorant of the vigills ushering in the Saint We have seen two dayes wherein Christians may hear the word taught this is a third wherein possibly there may be a mariage in Cana of Galilee and though the Church Catholick invite neither the mother of Jesus nor his disciples as that of Rome doth it is not out of disrespect to either but out of their incapacity to be present yet Jesus is alwayes called Now every pious soul with David goeth to the house of God with the voice of joy and praise with a multitude that keep holyday Psal. 42.4 Fast or day of uhmiltion is appointed for mercyes to be asked a Feast or day of thanksgiving is designed for returning of praises for favours already received and is Either private or publick 1 Private which is a sweet and holy rejoycing in the Lord for some speciall mercy shown to a mans own soul or familie in particular to this is joyned reading of the word 2 Or publick enjoyned by authority for the returning thanks unto the Father of all good gifts for some peculiar blessing shown that Common-wealth in generall unto this is joyned preaching of the word for the stirring up of affection and of this we are now to speak and shall see as in the Fast. 1. The Nature of it 2. The Ends of it 3. The time of it 4. The manner of it 5. Resolve some questions concerning it SECT I. The nature of it 1. It is an extraordinary solemn and joyful appearance 2. of a Christian people or congregation 3. for thâ— performance of holy duties 4. Especially of praise and thanksgiving 5. for benefits or mercy received It an extraordinary solemn and joyfull appearance is this to distinguish it from the Sabbath or Sunday wherein there is a solemn appearance but that is ordinary this is extraordinary Neh. 8.1 2. Of Christian people or Congregation this is to distinguish it from the Feasts of Turks Jews or Pagans who have days set apart to worship for some special favour shown sometimes privately and sometimes publickly but the feast we are upon is a Congregation of Christians 3. For the performance of holy duties When there is a solemn appearance of a Christian Congregation it ought to be supposed that something sutable to their profession will be done before they part and the duties must be afterwards spoken of 4. Especially of praise and thanksgiving this is the chief end of this extraordinary appearance to return praises for mercies received and to adore the Majesty on high for his peculiar favour Nehem. 8.17 18. From this it is called a day of thanksgiving though prayers and supplications be made for all Saints on it yet thanks and gratulations is especially intended by it 5. For benefits and mercies received It is thankfulness that keeps Gods hand open he that would come to God suing for new favours must come with Iosephs brethren with double money in his hands thanks for the former and faith to procure future favours The Church possibly sees her enemy that wicked Haman fall before her blame her not if there be joy in all her Cities Ester 9.18
prayer and therefore prayer is a proper act for the place and no time more sitting then at the first entry 2 Prayer obtains a blessing in other dutyes he is possibly to hear the word read preached or sung to crave a blessing that all these may do the soul good cannot be a branch of superstition 3. It gives a good example unto others when thou seest one performing any act of worship in that sort whether out of formality or otherwise yet by that thou mayst learn that in the Church thou oughtest to worship God heed him not therefore so much as thy self if he give hypocritical service the judge shall judge him fear thou God 4. It is but spoken to draw a contempt upon the house of the Lord those actions with many others are inveighed at that the house of the living God may be had in no more reverence then Barnes Stables not to say Halls or Parlours every thing is Popery in this age wich either tends to decency or comeliness in outwards worship as if we must be papists except we be slovens 5. The reasons brought against this justifiable practise are poor and weak they are these chiefly That they by this would hold forth the Church to be more holy then other places It may be answered it is that they will perhaps not pray at other times It may be aniwered Blame them and reprove them for that by themselves blame them not at all for this to any other Quest. 5. Whether is it lawfull to have Musick in our Churches This is of it self nothing yet since the rulers of the Church are pleased to introduce such a ceremony and others take occasion to barke against them for it it may be seasonable to speake a few things as to the lawfullnesse of its use it appears therefore to be lawfull and that in our days for 1 From the practise of the Saints in the Iewish Church what variety of musicall instruments were introduced by David and Solomon is clear in sacred writ When the ends that these holy Saints proposed to themselves are found out they shall make it appear that it is as Lawfull to have musick now as it was then 2 From the helps men may naturally receive from musick in the time of worship God loves a chearful giver and this may make a drooping soule to give him acceptable service 3 It was never a part of the Ceremoniall law and therefore not abolished by Christ that Law that Christ put an end to was that that belonged to the tabernacle musick being no part of that is no more abolished by Christ then standing Churches or Temples 4 From that vision that was seen in heaven Rev. 5.8 Four beasts and four and twenty Elders worshipped the Lord with harps these are generally taken for Ministers and the congregation and again Rev. 14.2 there is heard the voice of harpers harping and singing from heaven though in the mystery that signifies there joy yet in the Church it is not absurdity to expresse or help their Spiritual joy by the naturall use of musick 5 They who are against this are generally against matters of greater concernment and their opposing of this is the lesse to be admired or noted CHAP. IX Of Ministeriall ordination THe party or person that teacheth which is the priest or Minister comes now to be considered unto whom in the title we have given ordination both are ordinances appoint-by God to go together and both of them for that very thing cryed down in this generation for this time we shall put them together and distinctly handle 1 The nature of ordination 2 The person to be ordained 3 The parties who are to ordaine 4 The duty of them that are ordained 5 Resolve some questions SECT I. The nature of ordination may be expressed in these words viz. It is a solemn setting of one apart and ordaining of a person 2. By Fasting and prayer 3. For the preaching of the Word 4. Dispencing of the Sacraments And 5. Exercising the power of the Keyes 6. With laying on of hands 1. It is a solemn setting of one apart and ordaining of a person It is not to be rashly or inconsiderably done 1 Tim. 5.22 but in most solemn decent manner ought to be performed Acts 5.6 2. It must be done by prayer and fasting these two at this ordinance go usually together Acts 13.3 For by prayer much may be obtained and by fasting a strong Devil may be cast out 3. For the preaching of the word Acts 13.5 for the opening of the word by way of Doctrine Reason and Use is the proper work for which one is separate to the work of the Ministry 4. Dispencing of the Sacraments 1 Cor. 4.1 as that of Baptism Mat. 28.19 and of the Lords Supper 1 Cor. 11.23 these are the seals and evidencies of our reconciliation with God 5. Exercising the power of the keyes whom they bind on earth they are bound in heaven Mat. 18.18 Now they bind by excommunication which is a delivery over unto Sathan a casting them out of the Church making them to have no interest in the ordinances of the Church more then heathens or Publicans 1 Cor. 5.5 1 Tim. 1.20 Whom they loose on earth shall be loosed in heavâ—n Mat. 18.18 Now they loose by Absolution opening as it were the gate of the Church to him that for his offences was thrust out and receiveing him again upon his repentance to the communion and fellowship of the faithfull 2 Cor. 6.10 6. With laying on of hands this is a grave and ancient ceremony in the Church of God Iacob used it in blessing his grand children Gen. 48.14 By it the Levites were given by the Isâ—aelites ' o the Lord instead of their first-born Numb 8.10 By it the beasts under the Law were to be set apart by sacrifice Num. 8 12. By it Ioshua was set apart to be Governour of Israel â—ter Moses Numb 27.23 By it did our Saviour bless those children that were brought unto him Mark 10.16 By it was Stâ—phen and his brethren made Deacons Act â— 6. By it Paul and Barnabas Apostles Acts 13.3 And Timotâ—â— made a Priest Minister or Elder 1 Tim. 4.14 for which cause in holy imitation of so ancient and divine a practise the Bishop and his Presbyters lay their hands upon the head of them â—hom they separate for the work of the Ministry 2 Tim. 1.6 being asign of celestial grace which God with an open hand will give to all those who conscionably serve him in that holy imployment SECT II. Let us now see unto whom this ordination is to be given and who it is that ought to be thus separated in a solemn way for the service of God what persons they be that Timothy and Titus the Bishops of Ephesus and Creet must ordain is told us in their Epistles some notes of them are essential and some of them are accidental some are for their being some for their well-being some shew their
the first sight to the carnal Christian but a low and poor device to gather some men together and pray and lay their hands upon anothers head to make a man an Ambassador of Jesus Christ to make him a steward of the Mysteries of God a Planter a Waterer a Builder and a Watchman to the Church by the same kind of Logick the other ordinances of God might be abused What force may the same Creature say hath a Morsel of bread and draught of wine in the Sacramnnt of the Lords Supper to assure men of heaven to foagive their sins to confirm faith to qucken hope to preserve love and so contemn that We ought in those cases to look to the institution and approbation of God and practise of the Apostles and to keep and hold up Gods ordinances in purity is a means of being ever happy This therefore of ordination being one to receive it to come to it may procure much profit to the party that hath it and to the Church for whom it is given him 2. It imboldens him in that imployment by this he may shew both his gifts and commission which two may make his face as brass against the Irony faces of perverse wicked men There may be some whose imprudence may carry them out to preach without this commission yet when they read the Scripture and see this ordinance practised so constantly both in Law and Gospel their conscience if they have one must needs accuse of that of which the Pharisees were by ouâ— Saviour even for Thieves and Robbers Iohn 10. by entring thâ— Church not by the door of ordination for of the Pharisee preaching God gave no commission 3. The solemn prayers of the Church with which that exercise is attended may bring the holy spirit to him that is ordained The gift of utterance Gal. 4.3 The gift of Wisdom 2 Tim. 1.7 being asked God may send them down Prayes availeth much and in an act of so high concernment both to Christ and to his Church it is not Christian like to suppose those prayers to be barred from the ears of God he that is ordained may be a prophane sinner yet as men will give the Nurse good things for love of the Children God may give him giâ—ts for the good of his Church Iudas bore the Bag by which Christ relieved the poor 4. It binds him to that function he that is once brought to the plow of the Scriptures and hath put his hand to it to till the ground of the hearts of men is not through the unevenness of the path or hardness of the soil to forsake that imployment knowing that what ever happen however the world go this must be his work it may and without question doth make him set himself to his work and study how to go through bad report and good report c. but this leads us to the Quest. 2. Whether a Minister may renounce his Ordination It hath been the practise of some persons for the pleasing of a factions generation of late years to contemn quit deny or renounce their ordination but it savoured not of godliness 1. The nature of Ordination is against it That is a setting a man apart by the Church for that peculiar exercise and office he is separate from otheâ— imployments to follow this and therefore it is not in his own power to renounce it at his pleasure or for any cause whatsoever 2. That Assertion of our Saviour â— Luke 9.62 condemns it He is not fit for the kingdome of God that puts his hand to the plough and looketh back he that makes an entry either upon the preaching of Christ or professing of him must never come back to the world for the renouncing of either 3. The Ministerial office should fail if this were granted It is unknow what the thoughts of a Minister are in his troublesome going through the parts of his office and allow him power to forsake his calling in a few years we might see Pulpits empty the least cross affront persecution might be arguments strong enough to induce him for the forsaking of his people study calling and betake himself to some other honourable profession or whatever seemed good in their own eyes 4. The Laws of the Church will not suffer it to go unpunished if it be done Those that are Church-officers themselves know what strong reasons may induce men to forsake and quit their callings to put a chain to them that are otherwise without conscience the Church of England orders No man being admitted a Deacon or Minister shall from henceforth voluntarily relinquish the same nor afterward use himself in the course of his life as a Lay-man upon pain of excommunication c. Quest. 3. Whether the Ministerial Office be to continue alwayes in the World There are spirits gone out amongst us crying down the Ministry as Antichristian affirming th light within or the witness within is only now to be heard but these spirits when tryed are not of God for that office must and shall continue 1. For Christ hath promised to be with it unto the end of the world Mat. 28.20 Unto that time therefore it must endure It is spoken to the Apostles the first Teachers who are dead it must therefore be understood with them that are their successors in that office which are now in being and those that shall come after us who are not yet born 2 From the imperfection of the Church Eph. 4 11 12. Untill all the members of the Church come in the unity of the Faith and of the knowledge of the Son of God unto a pâ—rfect man unto the measure of the sâ—ature of the fulnesse of Christ God will give Pastours and Teachers admit that many were now perfect that were of age yet for them that are young the ministry is necessary there is dayly a young generation coming up belonging to the Election of grace and therefore the Church is not peâ—fect and therefore the Ministery must abide that this Scripture might be fulfilled 3 God hath appointed this office to be the ordinary meanes of salvation so long as their soules on Earth this office must remain there being no way shown by God since the fall but this that can bring a man to glory repentance faith and good workes must be tauâ—ht by them and while â—he world stands this dâ—ctrine will be necessary 4 The Sacraments must be received by the members of the Church untill Christs second coming Mat. 28.19 1 Cor. 11.26 It is these men that have this power derived from the Apostles to administer the seales of the word which seales untill the end of all things and unâ—ill the coming of the Lord by the whole body of the Church must be received by consequence therefore there must be Church-officers to deliver the same untill the times of refreshing shall come from the presence of the Lord. 5 From the practise of the holy Apostles and disciples of the Lord They constantly
yet converted but to places wherein the Gospel is by law established and the ordinances by law defended In such places constantly to preach without authority from the Church or charge of the soules he preaches to seemes not at all convenient for 1 Preaching is not only necessary for the Churches good the Administration of Sacraments is also to be observed and many things may occurre by providence necessary to be done for the Churches edification which such a one is not able to performe 2 It may breed an occasion of difference between the setled Minister and his people he that hath both authority from the Church and Charge of the peoples soules may by this person secretly be brought out the affections of the people there may be diversity of gifts one of them in speech may be bold the other in doctrin more found one eminent in prayer the other more powerfull in preaching this may open a door of division and be a fire-ball of contention between them 3 It gives too much liberty to passion no face so fair but there may be found some blemish no heart so holy but may have some lust no man so upright but sometimes may halt no preacher so sound but may preach errours Now to suffer one constantly to exercise his faculty of preaching among a people if he have erroneous tenets he may freely utter them having no engagement against them though he by the law of the Church should be made to recant or leave off preaching yet those whom he corupted might never be reduced to order Mr. Brown of Northhamptonshire who was the Father of the Brownists though he renounced his errour and took orders from the Church of England yet those whom he had subverted would never reform It is good therefore to prevent the worst that men oblige themselves to that form of doctrin by law established which will make them rather study to defend it then for the pleasure of any to pick a quarrel with it 4. It is none of those ways that God hath ordained for the building up of his Church such a constant Preacher can never be designed for the work of the Ministry for they are Apostles Prophets Evangelists which had extraordinary calls for that purpose and are now gone or Pastors or Teachers which have ordinary calls and to this day remain Ephes. 4.11 These men therefore having no call that is ordinary and the extraordinary themselves confess they want we may conclude to be none of those that God hath appointed for the carrying on of the work of the Gospel in a publick way 5. By the experience and relation of the aged such tolleration made faction and gave shelter to untained spirits when men would not through wilfulness and peevishness conform themselvs to the Laws of the Church by good and found advice established they were then protected under the notion of Lecturers who to please unsetled heads and some fond persons could inveigh at liberty against the Government ecclesiastical and when Law did lay hold upon them then call out persecution persecution In a word we say he that hath an unchast wife is to keep fast his back-door so those that would have the house of the Church freed from the doctrine of Incendiaries had best keep a bolt upon this Postern gate and suffer none to reach without either of the two things before mentioned Quest. 5. Whether he that is a Gospel-Teacher may lawfully own civil Titles of Honour There are spirits and they would be thought holy that are offended if a Preacher be called Lord and there are others they are near of kin that are angry if he be called Master however both may lawfully be done and owned by a Church-Officer 1. From the dignity of their office they are Masters in Israel and Doctors of the Law they are in high places and to them is committed such great power that Whom they bind on earth are bound in heaven anâ— whom they loose on earth are loosed in heaven Mat. 18.18 Unto whom God hath committed such great power they may have honourable titles given them conformable to that power 2. From the acceptance of it by former Prophets and practise of it under the Gospel Elijah was a Prophet yet he could hear Obadiah say unto him Art thou that my Lord Elijah 1 Kings 18.7 and not be angry Obadiah feared the Lord greatly verse 3. and his religion taught him to give honourable titles to Gods Messengers and the Messenger takes them without a check yea that these or such were the common Titles of Teachers by those that feared God may appear by these instances The Sunamite coming and falling down at the feet of Elisha Did I desire a son of my Lord and yet she is not reproved 2 Kings 4.28 neither is Elisha to be thought proud in receiving it Nichodemus came to our Saviour with the title of Rabbi and our Saviour owned him for a Master of Israel Iohn the Baptist is called Rabbi Iohn 3.2 10.26 and his Disciples call Christ by the name of Rabbi which is to say Master 1 Iohn 38. These titles being mutually given and taken by such makes it not unlawfull to receive the same titles of respect and honour now 3. From the Laws of the land if the King who is the fountain of honour put such a peece of Honour whether by Patent or otherwise upon any Church-officer there is there is nothing in the Scripture that contradicts the lawfulness of its receiving Ministers will sometimes own upon the same account the title of an Esquire why may not another own the title of Lord 4. Them that are against that sinless practise they are such as would be very well pleased if there were no Church-officer to be called a Lord that they might lord it over their lands and tenements yea would never be angry at the title if they could obtain it themselves and they who would not have them to be called Masters are such as would have them trod under foot and be Masters of their Pulpits considering this denial of theirs or anger of theirs against these titles is the less with wise men to be regarded Touching that place of Scripture against exercising Lordship Mark 10.42 As it takes not away authority out of the King of the Gentiles hands so neither doth it make it unlawfull for a Church-Officer to be called Lord so he lords it not in a tyrannical and oppressive way that Text purely teaching humility and love and yet we know of late dayes none was more tyrannical none more exercised unlawfull authority nor lorded it over the Clergy then those meek Lambs yet wild foxes that refused to be called Lords As for that place urged against a Ministers being called Master Mat. 23.8 9 10. where our Saviour condemns the Scribes and Pharisees for using of it who were not worthy of it in regard it blew them up with pride when they understand those words going before Call no man Father they
the faith of others to give it Education according to the Gospel which satisfies the Church during the time of Infâ—ncy and Child-hood but at the yeâ—rs of discretion â—he â—s not sâ—tisâ—â—ed except the party pray for himself promise for himselâ— to live in that Faith wherein his Wiâ—nesses and Parents bâ—ptized him bâ— the reviving therâ—fore of this Ordinance might thâ—â—â—â—licious and seldome groâ—nâ—ed Objection be truly and Sâ—â—ipâ—râ—lly answered 4. It would make Pâ—rents the more careful of their childrens â—ducation and holy instruction and the child it self to give more heed to true Doctrine Scripture and Catechismes whereby he might Answer the more readily to such Questions as at Confirmation may be put unto him least for his ignorance Imposition of hands might at his presentment be denied unto him 5. It might give fresh and new motives unto all to go forward in the duties of Mortification and Holyness and shame them that after so open a Profession in the face of the Church would yet live scandalously and loosly 6. It would make the Sacrament of the Lords Supper to be more reverenced and regarded unto which by the Lawes of the Church none ought to approach but by going or stepping over this threshold of Confirmation 7. It woâ—ld much satisfie the scrupulous and doubting conscience in reference to their being witnesses in Baptisme that in the dayes of child-hood they may train their Infants up in the things promised which is no more then a faithful Education to enable them to fight against sin Sathan and the world from which â—harge at the dayes of puberty they are honourably acquitted by their Infants open Confession and solemn and personal Protestation in this solemn Ordinance of Confirmation CHAP. III. Of the Communion THere are three grand Ordinances of high and great concernment that in this Age have been above all others by the generality of men exploded out of the Church They are 1. That of Baptisme a Sacramental signe of the baptizeds Regeneration 2. That of Imposition an outward signe of the baptizeds Confirmation 3. That of the Supper a Sacramental signe of the sinners Remission Of the two former we have spoken the latter is now before us Called by God A Communion 1 Cor. 10.16 A breaking of Bread Acts 10.7 The Lords Supper 1 Cor. 11.20 And by the Church the Sacrament of the Supper from the circumstance of the time wherein the Lord gave it which was at his Supper Of it we shall consider 1. It s Nature 2. It s End 3. It s Necessity 4. Its Elements 5. What it is to receive it unworthily 6. What it is to receive it worthily 7. Resolve some Questions SECT I. AS the Sacrament of baptisme hath been violently detained from Infants so this of the Supper hath been sinfully kept from believers though both Ordinances of God by some in this generation yet according to the Scriptures let us do our duty and see the particulars above mentioned in Order thereunto The nature of this Ordinance may be known by the examining of this description It is a holy Ordinance instituted by the Son of God whereby a believer by receiving of bread and wine according to Christs appointment and institution doth declare his growth by him and his continuance in him 1. It is called a holy Ordinance in several respects 1. In regard of its Author It was appointed by that holy thing which was to be called the Son of God Luke 1.35 2. In regard of its end Arts and sciences are more or less noble according as their ends are high and low It hath for its end the remembering of the death of Christ 1 Cor. 11.26 3. From the receivers At several Ordinances all are admitted but here none must approach but the Lords people 1 Cor. 10.17 4. From its bond or Obligation It binds men to be holy and to walk before him in love 1 Cor. 10 21. 5. It must be performed in a holy manner we are not rashly nor preposterously to approach this table but we are to examine our selves 1 Cor. 11.28 2. Whereby a believer by receiving bread and wine c. It is not every eating or receiving of bread and wine that is a Sacrament It must be according to Christs institution by blessing those signs for that very use end and purpose 3. Doth declare his growth by him by baptisme we are grafted in him by the Supper we shew that we are grown by him 1. In faith the soul hath heard much of him and by this she declares that all is believed and therefore in the Sacrament of the Supper desires to see him anâ— seek him who is the Lord her God 2. In love the soul hath heard his voice and calls to the Stewards of the Wine-cellers Stay me with flagons for I am sick of love 2 Cant. 5. 3. In good work the soul hath learned by heart Christs sufferings his patience and his charity declaring by this that all injuries are blotted out and the hundred pence forgiven 4. His continuance in him fruitfulness supposeth continuance yet for amplification it is here added we are by baptisme entered in his schoole listed in his army brought into hâ—s house and coming to this Supper declares oâ—r conâ—inuing in it 1. By our obedience hâ— hath given us a charge to eat of this bâ—ead and drink of this cup Luke 22.19 and we do it 2. By our love When he sends us word that he hath prepared his dinner his Oxen and fatlings Maâ—â—h 22.4 and we leaving our faâ—m our Oxen and other delights upon this invitation demonstrates affection when Christâ—â—ns throw all â—way â—nd goâ— in flocks to his house may not the Infidels say 〈◊〉 how they love him 3. By our honouring of him when we trim and deck our souls for his presence and reverently worship towards his holy Temple and with pure souls approach his table we declare a regarding of him 4. By our Union one with another as we are of his body so by this we shew forth that we are members each of other 1 Cor. 10.17 5. By our triumphing over sâ—n it is now brought under our feet and we come here that we may be brought under it no more Matth. 26.28 SECT II. THe ends why Christ instituted his receiving of bread and wine to be a standing Ordinance in his Church comes next to be considered they were such as these 1. For the remembering of the death of Christ Luke 22.19 that our dull memories might be rubbed up by these sensible signs are they laid before us and to be received of us Now there is a twofold remembering of Christ. 1. Historical that is the manner or the history of his death of his being fold buffeted mocked derided crucified which is common to the Christian with the Turk or Iew and for that this Sacrament is not onely appointed 2. Eucharistical that is a remembering of his death and being thankful for it as praising magnifying worshipping and blessing God that he dyed
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 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
enemys of the Churches peace get more ground then since their hands have been weakned and their faces blurred by the violence and malice of wicked proud and ambitions men 7 Men cannot profit under them as they might without praying for them It is certain that non can justly expect that blessing from God which they never asked of him if some would but spend as much time in praying for Magistrates and Ministers as they do in barking against them they might in mercy receive more good by them then ever they are otherwise like to have they may in anger be crossed perplexed by them when in mercy they might live quietly peaceably and holily under them yea in a great measure they bring upon themselves the guilt of their magistrates and Ministers failings and miscarriages for who knows but the power or fervency of thy prayer may stirre up God to hold him by the hand in his stumbling that he might engage the soule the more unto him as people will give the nurse good things for love of the Child so God may give those nursing Fathers gifts and graces if not for their own yet for thy sake c. 3 We are to pray for apostates and backsliders When we see any turne from the Lord we are to turn for them to the Lord. When any leaves the paths of uprightnesse to walke in the wayes of darknesse as those wicked ones Prov. 2. 13. least the Lord suddenly shoot them and they fall into the pit we should 〈◊〉 with the Prophet Lord forgive Amos. 7.2 1 Because of the great and unavoidable perdition that they are likely to fall in who are guilty of that sin in the least the shortest step men can make in it carries them a great way towards that sin unto death that sin against the holy ghost Heb. 6.4 5 6 7. we ought therefore to strive in prayer for him 2 The truth of Christ is the more confirmed by their recovery trees shaken and totterring by the winds opens the earth and in calm gets a faster hold then before being bettered rooted by that blast these soules that are shaken by the wind of false doctrine may be afterward if they returne which yet we seldome hear of better established and rooted in the faith then before 3 Our own glory shall be the greater in heaven Dan. 12.3 It is a gloâ—ious and happy thing to have a hand in the conversion of a soul a multitude of sins is hid by converting a sinner from the errour of his way Iam. 5.20 and if God should harden his soul to proceed in his back-sliding yet the prayers made for him return seven fold into the bosome of him that made them 4 We must pray for Heathens Infidels or Idolaters there is a generation that have gone a whoring from God and cast off the thing that is good that have altogether broken the yoak and burst the bands and others there are that have not the knowledge of his law these must be thought on and for them God must be intreated by those that call upon his name For 1 Certaine damnation will be their portion they that depart from God whether in point or in point of worship of practise God will depart from them Neither is there any name given under heaven by which men can be saved but the name of Iesus Christ whom men killed and God raised from the dead that he might be the justifier of them that believe but now how can men believe on him of whom they have not so much as heard Let us pray therfore that the Lord of the harvest would send forth laborers into his harvest And that God would open a doore of faith unto the Gentiles Act. 14.27 And return to the many thousands of Israel That Jacob may takâ— root and Israâ—l bud and blossomâ— and fill the face of the world with fruit Isa. 27.6 2. They are of the same common nature with us they have the same kind of souls we have and for ever must lye in flames or shine in thrones when the earth and the Sea Death and Hell gives up the dead that are in them they must also appear before the judgment seat of Christ and if we know these things what ought we to do but be jealous over them with a godly jealousy that they may be builded together with us for an habitation of God through the spirit Eph. 2.22 And so all Israel shall be saved as it is written Rom. 11.26 And all Flesh see as well as we the salvation of God Luk. 3.6 3 It will much rejoyce the soul of Christ to see this accomplished if the Angels rejoyce at a sinners conversion how shall Christ abundantly be satisfied since he poured out his soul as an offering for their sin verily verily there is joy in the heir of heaven over one sinner that repenteth let us therefore fulfill his joy and pray that his other sheep may be brought home Which in time â—ast were not a people but now may be made the people of God which had not obtained mercy but now may obtain mercy 1 Pet. 2.10 and that he may see of the travell of his soule and be satisfied Isa. 53.11 4 The Certainty of Christs aboad in heaven untill this be accomplished might of it self presse home the duty pleaded for The heavens must containe him untilâ— the restitution of all things untill all things spoken of him in the Scriptures be fulfilled the end shall not be he that waits therefore for the coming of the Lord and longs to be cloathed upon must wait at the throne of God uâ—til the fulnesse of the Gentiles become in then shall come out of Zion the deliverâ—r and shall turne away ungodlinesse from Iacob Rom. 11â—25 That there may be but one sheep-fold as there is but one sheepheard Iohn 10.16 and when we see these things then know that summer is nigh 5 God hath promised to bring in all the elect even in our dayes viz. In the lattar dayes which in the old Testament signifies the beginning of the Gospell Isa. 2.1 And in the new the end of the world 2 Tim. 3.1 if God hath promised that in our time he will do this great work O let us Pray and Importune God to build up his Church by the home-bringing of the Iews and in calling of the Gentiles and amongst other arguments let this be one That the time to favour Sion yea the set time is comâ— that thâ— Children of Israel may returne and seek the Lord their God and David their King and fear the Lord and his goodnesse in the latter dayes Hos. 3.5 To open thâ—ir eyes and to turn them from darknesse to light and from the power of Satan unto God that they may receive forgivenesse of sinnes and inheritance among them that are sanctified Act. 26.18 5 We must pray for the Saints pious or religious such as worship God in the beauty of holinesse are to be beautifull in our eyes and
charged with contempt to his Maiesty our blood be mingled with our sacrifices 3. Nothing is more contrary to the signs we make to God bended knees lifted up eyes would require humble hearts and devout desires for the eyes to be beholding heaven and in the same time the heart to be hugging the earth is but before God to be known a perfect hypocrite 4 Nothing is more able to hinder benefits from God his eares are not at all open to such a prayer and if he stretch forth his hand it may be to strike the offence is so much the greater that it is in an ordinance in which God is so nearly approached unto c. 2 We are to avoid in prayer causelesse hesitation we will not say in this case he that doubts is damned but he that doubts is doomed he shall receive nothing from God Jam. 1.7 qui timide rogat docet negare This ariseth 1 From a partiall apprehension of God they consider him as just great powerfull but see him not good kind mercifull c. 2 From a total apprehension of themselves they behold and that truly that sin wickednesse wrath c. are wholly and universally in them by which they doubt that God will not hear them nor regard them c. To cure which disease or to remove which doubting Consider 1 Nothing more can provoke God to call in question his mercy his long sufferring his goodnesse and to imagine he will not hear a sinner though he cry is in a great measure to doubt if he be God c. 2 Nothing is more against the word of God that calling upon men to draw near with full assurance of faith and to come boldly to the throne of grace Heb. 4.16 3. Nothing by this is to be had from God he hath declared his mind touching that man that prays doubtingly in plaine letters that who so runs may read it Iam. 1.6 7. 4 Nothing more dishonorable to be Son of God to doubt that he will not hear us because we are sinners calls in question all the sufferings of Christ or at least the perfection of his sufferings together with the goodnesse of his nature and fellow-steeling of our infirmities Heb. 4.15 3 We are to avoid direful imprecation above all things we are some do it to shun cursing or wishing evill or destruction unto any yet 1 Through passion 2 Through hatred The cure of this distemper may be wrought by these means considering 1 Nothing more is against the Law of God We are to speak evil of no man to be no brawlers Tit. 3.2 in our ordinary language sure therefore to wish no evill in our ordinary devotions 2 Nothing more against the rule given us of God every petition in that form of prayer composed by our Lord is for good and he that prays after that manner as all men ought he is to wish no evill upon any 3 Nothing more contrary to the mind of God he would have all men to be saved and to come to the knowledge of his truth 1 Tim. 2.4 4 Nothing more contrary to the practise of the Churches if any man will be furious or contentious the Churches of God know no such practise when they are reviled they pray when they are cursed they blesse if any of them as Stephan be stoned to death they dye not before they ask forgivnesse for their persecutors Acts 7.60 5 We must avoyd damnable objurgations To chide reprove or rebuke God when our former petitions are not answered is a greater sin then some that pretended to pray by the spirit make it who would most unmannerly to say no more rail at him 1 By pride Thinking that their intimacy and familiarily with him was slighted 2 By fear that their stratagems and designes by his long silence would be frustrated and disappointed This ought to be cur'd for its a deadly distemper for which end consider 1 Nothing is more against the practise of the Saints of God they say if we shall find favour in the eyes of the Lord he will grant us this or that but if he say I have no delight in you they will let him do what seemeth good unto him 2 Sam. 15.25 26. They will indeed complain unto him but never of him 2 Nothing more unbefitting him that calls upon God doth he think God is worthy to be prayed unto and at the same time deserves to be chidden there is no Syntax ◠between a bended knee and a reproving tongue a bendded fist is much more sutable and beats a better proportion 3 Nothing is more rejected of God he can bear with any thing better then with chidding and hear any thing with farre more patience the◠a reprose 4 Nothing favours more of that Spirit that is directly against God the first that ever we find accuse him was the Devill Gen. 3.5 yet not to God himself but to Ezra those men that in prayer can chide or accuse God to his face may goe to Satan and he will learn them not to blaspheme 5 We must avoid vain repetitions Mat. 7.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 use no heartlesse idle vain trifling repetitions This ariseth 1 From inadvertency when men fit not themselves before hand by setling and composing their thoughts 2 From stupidity when their shallownesse emptinesse or ignorance makes them for want of new matter to bring over the same trifling vain or heartlesse petitions again and again not being able to supply themselves with new matter To remedy these consider 1 It is against the rule of the Son of God his prayers is excellent for brevity order and perfection there is nothing in it that is overmuch nor any thing that is two little such ought our prayers to be rather short with pertinent proper and significant expressions then long with vaine trifling and frothy repetitions 2 It is contrary to the honour of God even before men it were ridiculous to be running over impertinently unto great men the same petitions we had formerly asked It were a a disrespect to earthly majesty to hear confused repetitions and sure it tends not to Gods honour to hear vain battologies 3 It is contrary to the nature of God as he is serious cordiall in all his workers and sayings he deserves to be heartily spoken to in all our addresses and reverently in all our prayers 4 It is contrary to the practise of the Saints of God search the Scriptures and never a vain word nor a trifling word is uttered by them who are most familiar with God but more of this by and by SECT 6. It is not the body alone that constitutes a man but the form that is the soul must-go with it and by that soul the body lives moves and hath its being the forme of prayer by which it receives its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by which it moves from earth to heaven and by which it is seen to live by man and known to be healthy by God comes now
the Spirit as Faith Humility Charity c. with whcih graces whosoever prays by the spirit and the humble or faithfull soul shall by putting in practise the rules before given make known their humble and faithfull petitions with good apt orderly and found words as well as with unseigned lips Quest. 2. VVhether the wicked be bound to pray That none are exempted from this duty but that it is to be performed by all good or bad wicked and prophane by the sound Christian and by the formall Hypocrite ppeares 1. The duty of prayer is as large and as universall as that of reading hearing c. therefore to be practised by all 2. Prayer is a converting ordinance It is a meanes appointed for the obtaining of pardon of sin of the Holy Ghost of drawing nigh unto God and therefore no sinner exempted from it 3. The neglect of prayer is charged upon them as a sin Psal. 14.2 Psal. 10.4 4. The consciences of wicked men accuseth them when they have not prayed 5. God hath sometimes accepted the prayers of very wicked men even of them that have sold themselves to do wickedly 1 King 21.27 Quest. 3. Whether the set forms of Prayers used by law in the Church of England be Lawfull Before this question be directly answered we shall premise a few things 1. That the book of Common prayer had never been defended in this nature but that the crossnesse and peevishnesse of hot spirited men and passionate writers hath so defamed the the thing it self and also the users of it that it appears to be thought by them a sin unto Death Publickly or privatly to own it in the Church 2. That this defence doth not at all imply its necessity I am perswaded the Church of England might stand without it and may stand in purity by it Unifomity is necessary for the well-being of the Church as was known to the publishers of the Directory and if the Magistrate will have uniformity another way it may be had and if this way it may be used 3. That much of the Common-Prayer is in the Masse may be acknowledged to its honour It is but a furious and blind zeal that makes men inveigh against the Churches practise in this because of its affinity to Rome since we are to preserve the peace of the Church to our utmost we are not to decline too far from any opinion or practise that is lawfull the Jews preists did Sacrifice so did Baals The Papists uses this or that form of prayer if it be lawfull so may I that the breach or quarrel may appear to be one his part not on mine what ever is in the Masse that is lawfull and according to godliness is not to be despised and what ever is otherwise is to be condemned and shunned 4. That the book of Common-prayer might be altered and otherwise framed in some points bettered is not rationally to be denyed what book was ever composed by the wit or art of men but others might alter it and in some measure better it Let the Guisels view their Directory and I doubt not but they will find that somewhat might be left out and something put in part of it expunged and part of it enlarged 5. That by no meanes it ought to jostle out preaching is granted and is easily to be defended Prophecying is that ordinance that cheifly discovers the secrets of the heart that deceitfull part of man Prayer and Sacraments hath done vertuously but this excells them all and therefore for none of them is it to be disesteemed 6. That the Author hath competency of gifts for which he desires to be thankfull to do without Common-prayer as well as others Can they baptise pray bury marry c. without it absit a verbo I. Etantia so can he can they visit or pray sutably over the sick without it so can he can they promptly and readily vary their petitions at any time sutable to the duty in hand so can he In obedience to authority he useth it and so ought others though their gifts were more eminent then they are These things being considered we come now to answer the question And That the Liturgy Service book or Common-prayer of the Church of England is lawfull and with a safe conscience may be used appears by these following reasons 1. From the piety eminency and godlinesse of its composers they were men eminent and famous in their generation opposers of and to death some of them suffered for their not compliance to popish superstition when they were rooting out popery and disclaiming the Pope with all his adherents was that book compiled shall we Imagin the Guisels when they were composing the Directory were establishing Episcopacy if it were found to conjecture that why ought we to conceite the other in collecting the formes of that book of Common-prayer were confirming popery when of any other they most opposed it and suffered most by it It will not be a needlesse digression to spend a little time in shewing the occasion of compiling the book of Common-prayer and see the compilers The occasion of it was breifly this When Edward the sixth was by the Grace of God Crowned King of England c. and it being in his mind to perfect that reformation begun by his Father made many glorious acts for puryfying of the Church from Romish superstition particularly for administring the Sacrament of the supper under both kinds there were some in that time obeyed the King and some that did not so that the Sacraments were given by some one way and by others another way some were for the King some for the Pope and some were neuter to rectify which abuse and to extirpate popery with as little voyce as could be a writ is directed to the Archbishop of Canterbury who afterwards was burned by Queen Mary for his adhering to the Catholick or as the terme now is the protestant faith by the King and his counsell requiring him with others to meet and consult how to prevent for the future and remove that confusion for the present the service of the Church being then various after the use of Sarum Of York of Bangor and of Lincolne and besides them diverse other formes and bookes called Antiphoners Missales Graites Processionals Manuells Legends Pies Portuasses Couchers Iournalls Ordinals In a word every man used what form fashion or manner pleased him best This writ being sent to those persons hereafter to be mentioned they meet and after much debate consulting with the antient liturgyes of the Church expunging from them all what ever was not either in or agreeable to the word of God presented to that Godly King a book entituled The book of the Common-prayer and administration of the sacraments and other rites and Ceremonys of the Church after the use of the Church of England at the reading of which his Majesty being very thankfull both to God and man presented it to both his houses of Parliament assembled