brain they can lay it aside and flee to the Penthouse of the light within but Scripture is the lâ—st Expounder of it self for as it is the mind of the Spirit that is written it is the tongue of the Spirit that must interpret Isa. 8.20 The Scripture that is dark in one place must be opened by the Scripture that is light in another place otherwise it is not preaching but seducing 2 Tim. 4.3 3. Applying it for the edification of the Church This is the great end of preaching and the end of Gods sending Preachers into the world Ephes. 4.12 and in this this ordinance differs chiefly from that of Catechising Paul having spoken much of the doctrine of faith Heb. 11. makes application thereof Hebrews 12. having treated of judgement makes application thereof 1 Thes. 5.14 When a Preacher hath opened the sence and meaning of the holy Ghost in a portion of Scripture by Exhortation Reprehension Confutation Consolation he ought to set it home to the hearts of his hearers For the edifying of the body of Christ Ephes. 4.12 SECT II. This ordinance of preaching ought to be performed according to the will of God in this manner 1. Orderly God is a God of order and all his works are orderly he will have his word orderly every one is not to assume the office of a Preacher in the congregation of the Elders Every man must keep in that Calling wherein God hath put him and he that presumeth to preach without his call of which we have spoken before breaks order 2. Plainly He that preacheth must condescend to his hearers capacity Our Saviour when he preached was often plain that we might understand his meaning as easily as we understand a hens call when she would gather her young ones under her wings yet sometimes as a judgement God may give a commission to a Preacher to speak things not easie to be understood Isa. 6.9 For this reason our Saviour sometimes preached in dark parables Now preaching is plain 1. When it is sent home to the heart and conscience 2. When it is without flattery 3. When it is without deceit 3. Impartially The Scribes scape not the lash of Iohns Doctrine let the soul be afraid that his Maker will cut him off that Accepts any mans person or that gives flattering title unto any Job 32.22 4. Authoritatively Let their words be such as command attention who ascends the Pulpit stairs whatever they say let it be in the Lord Thus saith the Lord ought to be the preface and close of a Sermon 5. Freely Courage and spirit ought to be in his bosome that undertakes to deliver the Lords mind Men naturaly have hard hearts and he that would preach savingly must have an hard brow Ezek. 3.9 Ephes. 6.19 20. 6. Zealously he must so preach that it may appear he desires in soul his people to shun what he reproves to perform what he exhorts he ought to be jealous over Gods people that is a shepherd of the flock of Christ 2 Cor. 11.2 7. In the power and demonstration of the spirit he ought so to reason the case with sinners to convince the Gain-sayer to reprove the unruly to open the Scripture so sincerely and comfort so strongly that men may see and know the spirit of God to be with him of a truth 1 Cor. 2.3 SECT III. Touching the necessity of submitting to this ordinance much might be said we shall confine our discourse to these few things 1. It is the Soveraign means appointed by God to save them that believe 1 Cor. 1.21 There are some who hold it necessary to convert heathens but will not admit it usual for the confirming of Saints but it is otherwise It is needfull to beget a Saint to uphold a Saint to perfect a Saint They may account it foolishness as they do yet such as it is the wisdome of God hath appointed us to hear it Rev. 1.3 2. It is necessary for Preachers to be at all times preaching 2 Tim. 4.1 Wo unto them if they preach not which declares wo shall befall the people if they hear not 3. The people is lost and is known to perish that have it not Prov. 29.8 They are as it were made naked to their shame they have nothing to shield them or shelter them from the stormy blasts of divine wrath where this Candlestick of preaching is removed or where it was never placed there is no place for Christ. Gods presence is with his Church and his walk only among his Candlesticks All other places are in darkness and he that walketh in darkness stumbleth and perisheth 4. There is a special charge not to despise it 1 Thes. 5.20 and therefore it is much to be regarded he that contemneth it contemns him that appointeth it which is God he is not to be cast our irreverently that preaches it lest the dust of the earth judge them and therefere it is to be reverenced of all such as would believe for the saving of the soul. 5. It is effectual for the bringing of future and present generations nigher and nigher unto God Ephes. 2.17 there are still young coming into the world who by nature are children of wrath Whose fathers being Amorites and whose mothers being Hittites are aliens from the spiritual Common-wealth of Israel now this ordinance of preaching is a proper instrument for the circumcising of the heart by which they are made Citizens of the New Ierusalem and by faith made sons and daughters of the faithful Abraham SECT IV. As to every purpose under heaven there is a time there is an end for every thing under the Sun All Gods ordinances are designed for some end or other besides his own glory the end of all his purposes designs and undertakings Preaching he hath ordained for these ends viz. 1. That sinne might be discovered more convinceingly the whole Law or Word of God reproves and holds out sin but preaching by mustering and collecting all Gods threatnings together and laying them in the sinners sight holding them to his face seems to make him startle and really to tremble Acts 24.25 Mat. 3.5 2. That they may be condemned more inexcusably Sinners might plead their ignorance at the barr of Justice and excuse their sin in regard of the Scriptures deepness God therefore to clear himself from the least imputation of injustice stirs up his servants to open expound reveal and apply his Word giving by them unto his people line upon line precept upon precept shewing them their sin and making them know their transgression whereby their condemnation is the more just and their ignorance the less inexcusable 3. To set out the freeness of Gods grace the more effectually the grace of God appears in every line of the Scripture and each line may lead us to admiration yet this of preaching laying mans sinne before him with all just heightning circumstances discovering mans nature with its abomination opening hell with all its torments and then making known
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
a Prebendry at Windsor getting neither grew very discontent So D.B. I have read these in and have them from an Author that I am perswaded is able to defend his Print A man of the same Principles having gotten to be the Kings Chaplain shortly after being put out of it again by the Arch-Bishop for what cause my Author shews not to revenge himself became the chief leader of that Rascall rabble out of London crying for I against E. of S. Invaded afterward the Deanry of Paul's and the house of the Bishop of B. W. But says my Author had he been made Dean of Pauls or B. of B. and W. by King Charles he had never opposed the Bishops The like is known concerning M. H. B. the Original of his discontent against the Bishops was the losse of his place at Court which he enjoyed under Prince Charles and for that he was so enraged against the Government of the Church that what by speaking and what by writing he brought to himself deserved punishment not to call it suffering I Copy not this out of any distaste that I bear to the mens judgements or persons whose faces I never saw knowingly Yea the right hand was scarce known from the left when B. was putting on Armour to oppose the Hirearchy but that it may be known upon what ground some spirit opposed settled Government not so much out of zeal Religion or conscience as out of spite passion malice or discontentednesse which broached Arrius his Heresie and was the first moving cause of Corah his Rebellion Numb 16. and blew up some fiery spirits here in England to call out for a Reformation which was the mask they used to hide their ugly faces and the Cloak they wore to cover the wicked and malicious purposes of their revengeful hearts which at length though something late was discovered to the World by which they are now really as odious to the present age for their Villany as ever they were famous through Hypocrysie 2. Heresie springs from pride and ambition this is in some kind the Cause of the other before mentioned For if their pride meet with a fal they are discontented if it go smoothly on they are sattisfied To become a Teacher a head of a faction to have Disciples is to some in our days a gay businesse when Pride reigns in the bosomes of men it is Tyrannicall and must outlarge its Territories by bringing into subjection those Neighboring Countries and Cities that are about they are so full that they must empty their Hereticall Notions into shallow and ignorant brains and are not satisfied with being Masters of their own except they have Proseylites to their Doctrine Is it any other but this that makes our illiterate Mechanicks preach or Lay-men administer the Sacraments or our women to forget both their Sex weaknesse and the Word of God to expound the Scriptures What made the Vagabond Jews to presume to cast out Devills but this Acts 19. and how much this induceth the Church of Rome to stand and to defend strange points I leave for my Elders to consider 3. Heresie springs from lust or covetousnesse the Church lands since it 's establishment was usually a greater eye-sore to Hereticks then her doctrine the Egyptians that fold both their Cattle and their Land for bread when their mony was gone Gen. 47.18 never grumbled that the Priests Lands were preserved but these men having both Cattle Land and Bread grudge to see the Church enjoy her portion and if they want rather then they will dig will reach down all propriety and that the wicked should not enjoy the fruits of the ground The meek only should enjoy the Earth which Doctrine supposing it to passe in the affirmative not a foot of the Earth would fall to them Yet this set the Crown upon Iohn of Leydens head in Germany and hath been a fundamentall truth in England yea the corner-stone of strange divinity in our high places The silver Pillars the golden bottome the purple covering of the Church Ca. 3.10 hath been â—n alluring bait even to those who ought to have been her guard 4. It comes from the womb of ignorance a misapprehension many erre not knowing the Scriptures Mat. 22.29 Many things depending upon the knowledge of the diversities and seasons of times receiveth strange and strained interpretations from the unlearned This is one strong hinge that our Secretaries for the present move upon As that the Apostles being immediately called from fishing to preaching they shall be all taught of God And of Gods pouring out his spirit upon all flesh in the latter days and their daughters shall prophesie these with a many other are foundations upon which many build their Babel from the first they conclude that any man may preach from the second Isa. 54.13 they conclude that preaching is needlesse from the third Acts 2.17 they infer that women may preach as if that prophesie of Ioel Ioel 2.28 were not already fulfilled in the Apostles I must conclude this Question being quiet tyred with fighting with these beasts of Ephesus and beasts indeed they may be called not onely from their barking against the light of the Gospel but also from their surlinesse and crossenesse each to another or fawning upon any other for do but crosse or not humour them they will turn Ranter Quaker Adamite or Anabaptist and about from one to another if not locally in body yet professedly in judgement for never did you know any of them to be purely what he is called the Anabaptist is a Millenary the Millenary is a Quaker the Quaker is a Ranter and vice versa turn them again the Ranter is a Quaker the Quaker is a Millenary the Millenary is an Anabaptist and so round as one lye so one false opinion must have another to maintain it This makes such a monstrous unlovely hodge-podge among them that had these beasts been to have entered the Ark it would have perplexed Noah to have put them into pairs These Babel-builders are confounded in their Opinions as well as in their Language properly their own having that only in common that destroys the unity of the Church and never speaks with one tongue but when they rail against the Church of England Quest. 6. What may justifie a mans separation from a Church Saint Paul giving us some directions for walking after the spirit Gal. 5 in the 19. ver makes an enumeration of the works and fruits of either beginning with those of the flesh as Adultery Fornication Vncleannesse Lasciviousnesse Idolatry Witchcraft Hatred Variance Emulations Wrath Strife Seditions Heresies These two last in the Original might be Translated divisions Sects for there it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where according to this Sects or Divisions or cause lesse separation as well as Murther or Adultery are the works of the flesh the two last are Twins in one and the same womb for the Heretick will breed division or sedition and
be attributed to the Scripture This Question arises from the doctrine of the Church of Rome who teacheth her Members that the Scriptures are not perfect that is that the Word of God contained in the Scriptures is not of it self sufficient for salvation and therefore they help it out with their Traditions yet the Catholick Church in all Ages reputed the word in it self absolutely perfect For 1. The Scripture it self acknowledges perfection to be in it 2 Tim. 3.16 All Scripture is given by inspiration of God and is profitable for Doctrine for Reproof for Correction for instruction in Righteousnesse that the man of God may be perfect throughly furnished unto all good workes Now what Spiritual occasion can there be devised or what Act of Religion can a soul intend but what in one of these ways the Scripture is profitable and able to make him perfect of it self without any addition to it It s profitable for Doctrine that is for all truths necessary for salvation For Reproof that is for confutations of all errors For Correction that is a reprehension of all Vice For Instruction that is for exhortation to all verâ—ues And all this is that the Man of God may be perfect or that he might be a perfect man of God throughly furnished unto all good works This discovers the Scriptures largenesse The Scripture is written that the Soul may be full of joy The water of tradition need not be mixed with the Wine of the Scripture it can give fulnesse of joy without them 1 Ioh. 1.4 2. They are the Rules whereby the perfection of all other doctrine must be tryed we must bring all other to this Touch-stone we must weigh all weights in this ballance all Rules must be ruled by this and therefore it ought to be straight it self Acts 17.11 the truth of Pauls Doctrine appears by it's conformity to this Nay Christ himself in whom was no errour appeals to it Iohn 5.39 3. The whole and full will of God touching his Church to the end of the World is contained in it Ioh. 14.26 There is no new thing to be done nor no new truth now to be taught The Acts of the Spirit are but remembrancers of that Doctrine formerly taught by Christ. He shall bring to your remembrance whatsoever I have said unto you so that no new thing nor any other thing is to be expected but what he did speak unto them even all things that he had heard of his Father John 15.15 so that the will of God being by the Scriptures fully known they are to be acknowledged perfect Put nothing therefore unto his Words lest he reprove thee and thou be found a Lyaâ— Prov. 30.6 4. There is no truth doctrine or Act which is necessary for salvation but is in the Scripture either by express Text or may be drawn from it by good rationall and holy consequence yea all necessary truths are plain open and manifest in Scripture 5. The Scriptures are called and owned by the Name of Gods Testament Heb. 9. the Old is the first Testament and the New is the last v. 15. c 18. Now the last Will and Testament of a man will not admit of any Addition nor suffer a diminution shal Gods Will and Testament not be sufficient to bring his Sons and Children to heaven without something put to it by man It is not therefore his but their Testament if they must perfect that which blasphemy let our souls abhor 6. The Arguments that the Church of Rome brings are in themselves frivilous and indeed prove the perfection of the Scriptures To this agree the Reformed Churches of Helv. Art 1. Bohem. Art 1. of Fr. Art 5. of Belg. Art 7. of Wirtem Art 31. of Sâ—ev Art 1. of England Art 6. The Article it selfe was mentioned before Quest. 5. Whether Salvation may be hold by single knowledge of the Scriptures By the single knowledge of the Scriptures we understand the bare knowledge of the History precepts counsels and promises of the Bible abstracted from the spirit of God which knowledge will never bring a man to Heaven nor happinesse For 1. Not by grace but by nature might many be saved contrary to Ephes. 2.8 much reading and a good memory or once a week to look upon the Bible might be sufficient to make a man holy and denominate one a Saint 2. Such a knowledge might and doth consist with all wickedness and uncleannesse there are some Matth. 7.22 that did prophesie in the Name of Christ which shews that they knew his Law and yet they knew not his glory for he never knew them being workers of iniquity v. 23. 3. It is not a knowing only but a doing also that God requires as a means to obtain Eternal life Iames 1.22 But be ye doers of the Word and not hearers only we are not altogether to know but likewise to walk by the same rule Phil. 3.16 4. A clear full and true knowledge of the Scriptures can never be had without the spirit â—f God Man is naturally blind and cannot see spirituall things because they are spiritually discerned 1 Cor. 2. 14. the plainest thing in the Scripture is a mystery to him he knows not wat sin is he knows no what Christ is he cannot see sin to be deadly poyson the vomit of a Dog Neither beholds he the Lord Jesus as the chiefest of ten thousand It is the unction of the Spirit by which the Believer knoweth all things 1 Iohn 2.20 that is savingly and as he ought to know 5. God threatens severely suth as barely know his Law Psalm 50.16 Hs says to the wicked What hast thou to do to declare my statutes or that thou shouldest take my Covenant in my mouth c. God puts no regard to a sinner that only knows his will on Earth and shall never Crown him that barely knew his Masters will in Heaven 6. If the bare knowledge of the Scriptures were sufficient for salvation I question whether the Devils should remain in everlasting chains under darknesse This is not spoken to put away the use of the Scripture but that abuse of trusting barely to it we ought to call for the Spirit and beg for the Holy ghost to open our eyes and sanctifie our hearts and renew our natures that the Word of God might be inwardly taught us as well as outwardly preached unto us Quest. 6. What may perswade one that doubts to believe the truth of the Scriptures By doubting of the Scriptures here is understood a calling in question out of pure ignorance the very truth of the History of the Bible he doubts if David King of Israel did compose Psalms and doubts that the Lord is not round about them that fear him as the Mountains are about Ierusalem He doubts that the Apostles being ignorant men and by Trade Fisher-men most could convert Nations not a few In a word he questions the Books of Moses of the Psalms Prophets Evangelists and Apostles not all out
Son Iesus Christ whom to know is life Eternall Joh. 17.3 3. Resolve to practise the Word what vice thou findest the word to reprove charge thy own heart not to act strive not against the Spirit in the Word but says speak Lord for thy servant hears What Act or duty it exhorts unto stay not but make hast to perform all Righteous Judgements Make haste least hell and damnation overtake thee left hardness of heart and willfullesse of soul creep upon thee and God and his grace forsake thee and thou become like those that go down into the pit What thou ara commanded to do do it withall thy might resolve to confâ—ssâ— sin and forsake Transgression thou shalt have mercy for sin and for iniquity 4. Resolve to believe the Word and that stedfastly What God hath declared and purposed in his Word touching Saints or sinners in reference to a Temporâ—ll or Eternall condition must be believed if we would be saved 1 Cor. 15.1 2. God says that he comes quickly and his Reward is with him Rev. 22.12 Do not mock saying Where is the promise of his coming 2 Pet. 2.3 4. What hâ—th passed from the mouth of God is by man to be believed if Judgement it is to be feared if promises to be loved The wicked may presume of his present security and cry peace peace The Righteous may doubt of his present safety and say One day or other I shall perish yet say to the Righteous it shall go well with him and wo â—nto the wicked it shall be ill with him Isai. 3.10 11. this if thou believe thou shalt do wel 5. Resolve to receive the Word and that wholly It is not the duty nor suits it with the profession of a Christian to pick out of Scripture and separate one part of the Gospell from another Even in this sence these are days of separation c. Let not a tittle of the Law or Gospell be by thee slighted the Word of the Lord is for ever settled in Heaven his faithfulnesse to all Generations Psal. 119.89 90. though now the Spirit of this World can set the Son against the Father and the New against the Old Testament and the Servant against his Master the Epistles against the Gospell yet from the beginning it was not so The Christian being thus prepared for reading what David said to his Son when he had instructed him cocerning his building of the Temple shall be said for him Now my Son the Lord be with thee and prosper thee 1 Chron. 22.11 2. In Reading 1. Read it Reverendly It must be read as the Laws of the great mighty and Eternall God upon the performing of which depends the Eternall happiness or misery of thet soul that is at this present within thee it must not be read as a story It remains for ever to acquit us or sentence us this man will I look that trembles at my Word Isaiah 66. 2. The Laws was delivered with Thunderings Lightnings and smoak Exod. 20.18 to create a Reverential fear in the souls of men left that fire come down and that smoak break out into a flame to consume that spirit that shall contemn the least of those Commandements 2. Read it heedfully What thou readest let thy Judgement be employed about it not a word thou readest but there is something of an everlasting concernment to thy self Some studie the Scripture and observe things without themselves but these men are not wise O thou man of God flye these things and follow after Righteousness Godliness Faith Love Patience Meeknesse 2 Tim. 6.11 this will profit thee more then to enquire after the State of this or that man or that will profit thee nothing here and the other will both here and hereafter 3. Read it distinctly It must not be read as if we were in haste or could not tarry as Saul for answer from the mouth of the Lord we ought to ponder every line as did Ezraes and his â—ffâ—ciats when they read the Book of the law of God they read it saith the Holy Ghost Distinctly Nehe. 8.8 he that huddles up this duty but looses his labour and if it be not done again his own happiness if it be hastened by the tongue it is to be feared it will not tarry long at the heart we ought to say to every verse in Scripture as Iacob to the Angel Gen. 30.26 I wil not let thee go except thou blesse me 4. Read it affectionately Arr thou hungry thou would'st eat thy meat with gladness and joy of heart It is the word when thou hast done all that thou must live by be saved by it s called Bread Ames 8.11 And that is the staffe of mans life It s the word of eternall life Iohn 6.68 It s thd water of life that enlightens the Eyes and rejoyceth the heart Psal. 19.8 It feedeth and strengthneth the Soul Deut. 8.3 It maketh a man to be born again 1 Pet. 1.23 It purifyeth and cleanseth men Iohn 15.3 purifies them from tueir iniquity and cleanseth tham from sin Psal 51.2 116 9. And therefore with joy draw thou water out of that well of Salvation Isa. 12.3 5. Read it dayly O how some have loved the Law and made it their meditation all the day Psal. 119.97 There ought not a day to passe without inspection into this word the soule of man is in continual reparation for it is subject unto loss and damages there is no day wherein Satan assaulteth not no day but may be our last day no day wherein man may not see evill or fall into evill and therefore no day ought to passe without our guard against evill and an antidote to cure the evill the word hath a soveraign quality to cure all our running sores we ought therefore to have our meditations there upon night and day but in this two things must be avoided 1. Wearinesse when thou findest thy self growing weary of reading O how fraile is man O bon Jesu lye close the Book and goe about thy lawfull and ordinary occasions for in that thou must also serve God as the Scripture commands the. Yet in this let me charge thee by God not to nourish sluggishness drousiness or idelness 2 Confidence it is the blessing of God that must make thy dayly reading profitable unto thy soul depend not and trust not therefore upon thy doing without him thou canst do nothing In this also it s not onely the hand of the diligent but the blessing of the Lord maketh rich Prov. 10.4 22. that is in the word of Christ. 3. After reading 1. Meditate upon the word it is meditation that gives a soule to reading and breaths in it the breath of life it makes the word to be lively and o stir in the soul. It wat Davids meditation all the day Psal. 119.97 Nay all the night too Psal. 16.7 So must every one thâ— would frame his heart according to Gods heart and have the Scripture thereupon God would
of Church did the Apostle Paul write most of his Epistles to the Romans to the Corinthians to the Galathians and as in the text to the Thessalonians that is to the company of believers that lived in and about those Cities and Countries called to be Saints 1. Cor. 1.2 This National Church as the case now stands with us and for the better understanding of some things hereafter to be handled must be divided into the Romish Church and Reformed First The Romish Church by this we understand all those Christians that hold the new invented Doctrine of the Church of Rome that believe as that Church believes and in all points conform thereunto either in point of practice or in point of doctrine Secondly The reformed Church by this we understand those believers whether Nationall or Provinciall that have forsaken the Church of Rome so far as she hath forsaken the truth of the Gospel and cleave to the Ancient Doctrin taught in the Catholick Church whether by the Lord or by his Apostles or by Ministers sent from them whether taught at Jerusalem Antioch Athens or at Rome it selfe disowning the Doctrine of Purgatory praying for the dead worshiping of Saints or what ever as is contrary to true Doctrine such are the reformed Churches of France Helvetia Basil Bohemia Belgie Auspurge Wittemburge Saxony Scotland or England whose Doctrine in these and such other points opposing Rome as may be seen in their publick confessions Now know that all these together are but one and the same Church diversly considered for as the great Seâ— which is but one sends out her Branches and Rivers which receive names according to the Countries they pass through and become as it were distinst Seas as the British Sea the Germane Sea the Atlantick Sea Even so the Church sending her Doctrine through the Kingdome and Nations of the Earth receives a denomination from the place where she is received and from them whom she washes with water in the name of the Lord and so of old were the Churches of the Corinthians or Thessalonians and so now the Churches of France or England which yet made not severall Churches for as there is but one head one Lord one Faith one Baptisme one Bridegroom one God and one way to â—eaven so there can be but one Church but severall considerations of that one Church which we believe to be holy and Catholick and is the whole society and company of Believees Elected and appointed c. And now we have seen her whom the Lord loves This is the Spouse of Christ only and besides her we know no other this is she whom Men and Devils Hereticks and Infidels for the present labour to destroy and alwayes did desire to root out but all in vain Mathew 16.18 This is she whom Iohn saw as a Bride come down from Heaven adorned for her Husband Revelations 21.2 who is jealous over her and rejoyceth over her as a Bridegroome rejoyceth over his Bride Isa 62.5 He rejoyceth over her with singing Zepha 3.17 This is the body of Christ Ephesians 1.8 which from Christ as from the Head receiveth Life and Spirit by his Spirit she is governed in all things and of whom also she receiveth increase that she growes up Ephe. 4.16 This is she that for her justification by faith in Christ and her mystical union with him is in name and nature a Queen Christs Spouse for her Nobility the new Jerusalem the Brother Sister and Mother of our Lord the first born of God for her illumination perfection defence of Evangelical truth is called the light of the world a Golden Candlestick a Pillar of truth and for her Sanctification of life a peculiar People a vessel of Honour a Garden inclosed the Temple of the holy Ghost Sancta Dei Ecclesia est mater virgo Spousa This is she who from her fruitfulnesse in bringing forth many Children unto God is called a Mother and that is by keeping her Châ—stity pure from the embracements of the world and Sathan is known and esteemed a Virgin and from those engagements that she hath given to the Lord of constant fidelity to him she is honoured as the Lambs wife This is the Vineyard of the Lord which he hath planted in this world warred with his Blood fenced it about with holy Angels builded the winepress of his passion in the midst of her and is dayly gathering out the stones that do offend her This is she whose property it is to vanquish when she is hurt to understand when she is reproved to be in safety when she is forsaken to obtain victory when she is almost over-thrown to be strongest when she is weakest to grow highest when she is most crushed to be most glorious when she is most reproached to be honourably acquitted when she is scornfully condemned to be crowned when she is dishonoured to be rich when she is impoverished to be illustrous when she is despised then she is neâ—rest life when death is nearest to her He that is a member of this Church ought not to be calleâ— a Lutheran nor a Calvinist nor a Protestant no more then to be called a Petrir or a Paulis or a Nicean for following the doctrin of Paul or Peter or for adhearing to the positions of the Councels of Nice or Paphnutians for approving the opposition of Paphnutius in reference to the coelibat life motioned in that Councell since it is the doctrine of no private Person he believes in but of that that hath taught by the Spirit of God to the Saints in all ages therefore he is to be called a Catholick laying the ground of his Salvation on the foundation already and long agoe laid by the Prophets Apostles or Evangelists the opinion and invention of men being no part of his Religion or Articles of his Creed It is true the members of the Church of Rome subscribe themselves Catholicks but falsely many points of the Doctrin of that Church which they have made necessary to Salvation were not known by the Fathers and Teachers of the old Churches Unknown to the Apostles and to their Successors for severall ages when the fire of Purgatory first kindled We know and what Spirit or whose Breath first blew as it hath been demonstrated by Catholick Champions of this Nation and other reformed Churches Their own Histories discover that it hath neither the Spirit nor the word of God for its entry but the Bishop of Romes pollicy the peoples simplicity the Emperours inadvertency and Phochas's treachery for unto these causes may we reduce his Holinesses Supromacy and infallibility the foundation and Basis of all their other errors the Doctrin of Purgatory of Pardons of Auricular confession of Venial sin of Merit of Transubstantiation of Adoration of Saints Communicating under one kind of private Masse of the Pax of the Agnus Dei of Hostly or Ghostly processions we know to be but yesterday so that whosoever takes hold of this Doctrin deserves
the filling up of the House and eating of the Supper for it was now ready and yet the Table was not filled I dare say the Son of Ieffes place was not empty None who is like Gods own heart but will appear fâ—rst in â—ods House and at his Worship Probably many might excuse themselves or pretend other businesse at this invitation but the Servants could not help it onely rold their Lord that what had been concluded of him was performed by them The Master being herewith provoked charges the Servants the third time to go to the High-wayes and Hedges and compell them they had bidden and invited and exhorted and perswaded them before now they must take no excuse but Compell and by some circumstances in the text he that wanted a wedding garment appears to be of the number so forced and by this was the house filled and the Lord contented The guests were clean but not all one was found unfitted for such a table he is charged with it He had nothing to say for himself he knew that the servants told him they must do it and that by their Lords direction and therefore he urges not their compulsion as a reason of his own unpreparation they were to bring him in but he must fit himself for so noble a company and plentifull entertainment Now that the Master here is the Lord Jesus or Christ the Kings Son and that the feast are those ways and Ordinances by which Christ feeds both Jew Gentil them were first bidden and them that lay in the lanes and hedges and that the servants are the Ministers of the Church by whose Preaching and Doctrine they are called to come to the Lord Christ for Salvation is granted almost by all and how often the man without the wedding garment in chains is set at the Chancel door to perswade Communicants to a worthy receiving of the Lords Supper is knovvn to all So that there is no need to quarrel with the Word but rather fear the thing and not put the Church to compulsion which denotes the utmost of her power of which afterward to reduce her members family or children to obedience and compell them to come in to her Ordinances For we are not speaking oâ— her compelling those that are not or were not members of her body as the Spaniards and Iesuites are said to have done with the poor Indians driving them like droves or flocks to the Font or Baptistery and then brag of the multitude of their Converts Let us now come to the point and that the Church hath power to compell any that is of her body I mean such as never were cast out by her for all others are their own Apostacy from her takes not away her relation from them to come to her Ordinance seems to be true doctrine by these Arguments following 1. From that spiritual and powerfull efficacy and blessing that she knoweth goes along with her ordinances God will go along with his own institution and the Spirit may and often doth in the ordinance melt the heart that is otherwise cold and hard that conscience that may be pretendeded against the Ordinance may be broken or enlightned if it be real and that rancor against the Preacher may be slain with the sword of the Spirit Those that came to take Christ Iohn 7 47. and he that was sent to insnare him were both so taken with his words that they were almost if not altogether made his Disciples 2. From that danger that may incur to her whole body if she suffer one to fal off at his own pleasure for that one may open a door to another and both go several waies and each draw Proselytes after them Similitudo exemplum maxime movent and againe quod exemplo fit id etiam jure fieri putant homines She is therefore to appear with her rod in her hand as it were to correct the sawciness or stubbornness of any of her Children lest others take example and write after the copy or walke after their steps Once make it lawfull for a man to fall from the Church Ordinances without a real cause and that is to be discovered afterward and we shall quickly see others following after him out of wilfulness or malice for what Governour Government Preacher or Sermon can there be in the world that will please even all good men 3. From that power that Christ hath left to his Church in his last Will and Testament Die Ecclesiae tell it to the Church is the last refuge for an offended Brother Tell it to the Church Mat. 8.17 if that will not bring him to an acknowledgment of that real offence that he hath given for a zeal is only there supposed let him be to thee as a Heathen the Church hath here and elsewhere as in its own time shall be discovered a power to excommunicate out of the Church which is a delivery over unto Sathan 1 Tim 1.18 any of her body that gives a real and just offence to any of her members and will not make satisfaction so much as by repentance Now what greater offence can there be given to a Christian faithfull man than to see the ordnances the feals of the covenant that which is the power of God to save him that means that God hath appointed ordained instituted as standing Laws never to be repealed to the end of the World slighted raiâ—ed at carâ—ed at believe it if ever the Church did hear a cause she must hear this especially when she understands that not an Enemy hath done this but one that saies he hath affinity with Christ yea is a part of him if this tongue cannot be perswaded to say I repent the Church ought to deliver it over unto Sathan that it may learn not to blaspheme so that she may either compel him or thrust him out either make him learn or turn him out of her Schoole and that excommunication is no stingless Bee shal be discovered in its own time and place The like also teacheth the reformed Churches particularly the Church of Helvet Art 23. where speaking of publick places set a part from the worship of God declares that so many as do despise them and separate themselvee from them they are contemners of true Religion and are to be compelled by the Pastours and GodlyMagistrates In this case the Church officer may repair to the civil Magistrate if he be a Church member for redress to surcease stubbornly to separate and absent themselves from sacred assemblies by which they understand the publick temples of the Church It may be easily foreseen that the man who thus separates himself will pretend conscience for his separation The mixt congregation possibly will defile his holy heart and his conscience perswades him that the doctrin generally approved by the Church of England is not according to Godliness and he verily believes that our Churches being builded by Papists are Dens of theives And if he be made to come the sinne hee
in that he did it in the first month of his Reign nay more he did that in the first day of that first Month as may be collected from verse 17. of that Chapter he speaks to the Levites and calls them sons vers 11. by which he acknowledged himself tâ— be their Father and we are informed that they gathered themselves together at the commandment of the King some in our days would have questioned his authority by the words of the Lord vers 15. a King commanding things lawfull is a commandement of the Lord. They set the Temple in order sanctifie both it and themselves and informs the King thereof vers 18. The King rises early himself and gathered the Rulers of the City together but be will see the people worship God and goes to the House of the Lord and sets the Levites marke the King sets them that is orders them to stand in their places with Cymballs Psalteries and Harpes according to the Commandements of David and of Gad the Seer and Nathan the Prophet c. vers 25. In the distribution of the Levites in their places Courses and Offices these three consulted but that instruments of Musick was Davids own Ordinance appears both by the 27. ver of this Chapt. and also by Ezra 3.30 Where at the building of the second Temple these things were practised as from Davids authority with severall other places all being in order at the Kings appointment Hezekiak commanded to offer the burnt-offering upon the Altar ver 27. And he with his Princes commands the Levites to sing Praise with the words of David ver 30. Here is medling with the Church if there be any medling in the World But further God hath appointed that the Passeover should be kept in the first Moneth of the Year yet Hezekiah with his Princes takes Councill and agrees to keep it in the second Month a Proclamation made accordingly Chron. 30.5 If the Sun it self had not hasted to have gone down or at least gone back ten degrees upon the Temple of Ierusalem to have beheld this holy Kings zeal in meddling with Church affairs it had been no wonder Iosiah is famous for this even for meddling with the Church let the expression be excused the times forceth me so to speak whose Father Manasseth being dead who also had commanded his people to serve the Lord their God in reference to the duties of the Temple 2 Chron. 33.16 at Twelve years of age began to purge Iudah and Ierusalem from Idolatry makes a Covenant with the Lord before the Lord to walk in all his ways and statutes and caused marke all his authority and medling all that were presâ—nt in Iurâ—salem and Beniamin to stand to it 2 Chron. 34.32 For the people to make a Covenant among themselves and make their King to stand to it or c. is not good Divinity nay this King made all that were present in Israel to serve even to serve the Lord their God vers 33. Further He keeps a Passeover 〈◊〉 first Month and sets the Priests in their charges What a 〈…〉 here is would some of our English had said I should 〈◊〉 weary my Reader in a point so clear if I should insist on the practises of Zernbabel or other famous Princes who cast an eye to the Church of God and put out their hands to help her and how much they helped her so much their honour their grandure and their safety was augmented and confirmed both by God and man and indeed how shall their memories be blessed if they do it not It is sometimes a blot in good Kings and a dead flye that makes their anointing Oyl to send forth no good savour that the High places were not taken away Let Conastntine the great be honoured by the Christian World and King Edward the 6th of glorious memory be ever esteemed among the best of Princes and his Parliamentum Benedictum be of all generations called blessed 2. From that confusion and disorder that would inevitably besal the Church of Christ if Kings and Magistrates did not meddle with with it may this be proved What disorders fell upon the Church of Israel when their Kings and Princes took no notice of it is clear How God was worshipped is known and what in our days will befall her if Magistrates act not is easily to be conjectured Diversity of judgements would breed diversity of Doctrines and that will bring forth contention and that would produce confusion All Laws though made never with so good advice would be by turbulent spirits trode under foot if in the least they were crossed in their peevish opinions It were dangerous to leave all men to their own practices and opinions in matters of Religion Heresie might passe for Divinity and the doctrine of Divells might passe for that of God And how could it be restrained By a meeting of the Clergy or Presbytery you may say Who shall call that meeting Themselves Which of them Any one If any one call them together Then any one may chuse to meet but suppose a meeting by what authority will you make Laws By our own this is excellent doctrine at Rome Who would rehearse those Laws when you have made them Mum. There is no such power in the Word Presbytery so met that I know off as to ham-string any man from entering the Pulpit or Tongue-tye him when he is in it so that either the civill Magistrate must be medling or there will be no obeying 3. Either the civill Magistrate must meddle with the Church or there will be some that will be medling with his Throne The great Turk knows how necessary this is Pharoah King of Egypt knew it All Histories witnesse it the German Emperour subscribes to the truth of it and those among us that can but number 20. or 30 Years cannot be ignorant Murder Rapin Rebellion Treason Sedition Fire and Sword have been the direfull consequences of suffering men to preach and pray what they saw good without controul or constraint So long as there be men there will be failings so long as there are sinners there will be irregularities and therefore there must be Laws and bridles either the civil Magistrate must be medling or there wil be no living 4. From that contempt and reproach that would befall the Church if Magistrates did not meddle with her I am perswaded that it is for fear that Church or Church-Officers should be regarded that makes many deny the Magistrates authority in it if Solomon in all his glory honour the Priest he shall be respected in all Solomons Court The Church hath Noble Titles given her in Scripture and good Laws wil give her in the sight of men dignity thereunto there is honourable mention made of all the Ordinances of the Church and through faith they have got a good report it is fitting that their mouths be stopped that would defaine them and do slander them in the face of her own people There were some
truth to hear the word of God preached and to obey those that have the rule over them is a Catholicks practice even in their reproofs Suspentious Excommunications c. they know their preaching is the power of God unto Salvation I Rom 16. and the â—other is necessary for the saving of the Spirit in the day of the Lord Jesus I Corinthians 5.5 There are some among us that imagine themselves distinct Châ—rches from us in this particular viz for the separating themselves from the ministery as now constituted upbraiding their Minister perhaps his receiving his dues which he is no more to lose upon that account then a man is to lose the milk or the wooll of his beast at night upon the account that it wandered at Noon Untill they be cast out of the Church by Church censures and by those to whom that power is design'd their separation hiâ—der no more their union with us in the body of the Church then a Boyl scab or a sore hinders the continuity of the parts of a man or no more then a Malignant Fever takes away the being of a person so that in some sence we look upon them as Members of our Church but itchy ones scabby ones as members in our Israel but as troublesome ones untill they be cast out and then for me they shâ—ll be looked upon as Publicans and Heathens and so by all the members of the Catholick Church for being cast out of her who is the only Church they must so be and so long as they are in her they are of her their own separation availing us no more then a mans willing confinement of himselfe to his house makes him a Prisoner in Law when he is commanded forth to action 4. It consists in that Communion that they have each member and each part with another they have the benefit of each others prayers they are all walking in one way by one Rule working all one work expecting all one reward acted by the same spirit carried forth upon the same Motive and armed with the same weapons fighting against the same Enemies building each other in their most holy Faith Iude 20. 5. It consists in that union and communion that they have with Christ he is their head and whereever they are as members of him they have life sence and strength from him in him they all live move and have their being The Church hath also communion with Christ and that both in his Person and in his Offices and Sufferings 1. In his person every part of her is a Member of his body they are bone of his bone and flesh of his flesh Ep. 5.30 and he that is joyned to the Lord is but one As the Holy Ghost did unite in the Blessed Virgins Womb the Divine and humane nature of Christ and made them one person by reason of his formation of the body whereby Câ—ist is of our flesh and of our bones so the spirit unites us to the person of Christ by the gift of faith that we are of his flesh and of his bones and members of his body For suppose a man to be so many Cubits high that his head should reach the stars and his hands stretch to either side of heaven and one foot stood upon the Sea and another upon the Land yet these members being knit together by natural Arteries informed by the same specifick soul they might truly be said to have comunion each with other even so though Christ be in Heaven and part of the Church with him and we on earth and so should seem to be a great distance from each other yet the distance is not so great as to make a distinction of the parts or separation of the head from the body by that fore-mentioned supposition we may be said to be united to him and therefore are hereby to have union each with another 2. In his Offices What Offices Christ executes as Redeemer of the World in order to the great end of bringing his Church together the same Offices doth he make his people to receive through the unction of his spirit untill and at their coming home he hath made them Kings Revel 1.6 makes them reign over all lusts and have dominion over all the powers of Hell and Earth and hath both Thrones and Crowns for them in Heaven and he hath made them Priests Revâ— 1.6 in as much as they are dayly offering up the Sacrifice of burnt Offerings whole burnt Offerings of Praise prayer and thanksgiving he hath made them Prophets Io. 15.15 in as much as they know the Will of God and the mind of God is made known to them for what ever he had received of the Father he made known unto her 3. In his sufferings She must drink of that Cup that he drunk of and the Church must be baptized with the Baptism he was baptized withall Matth. 20.23 He drank of the Brook by the way and they must taste after him it 's their priviledge that are his Members to suffer for him Phil. 1.29 He drank of the Cup of affliction in the Garden and all his followers must pledge him Christ ought to suffer Luke 24.26 nay did it not become him to suffer Heb. 2.10 And it is decreed that all must suffer before they enter into glory for this suffering with Christ is a dying with him which must precede rising with him which must go before being glorified with him in all these do the Members of Christ which is the Church hold Communion and have Union with him Quest. 9. Why is the true Church called holy We believe the Catholick Church to be holy yet not that we hold all to be holy that are in it In a great mans House there be Vessels of honour and of dishonour some in the Church have a form of holinesse but denie the power of it there are Tares in the field as wel as Wheat there are bad as well as good fishes took with the Net of the Gospel Mat. 13.28 Would all the people were holy yet we believe that the Church is holy 1. For holinesse she aims at for this she prays fasts reads receives the Sacraments all the acts that she and her children do is upon the accoâ—nt of holinesse the Scripture cals upon her to be holy as God is holy and she calls upon God to sanctifie her thorowly by the washing of water and the Word to be presented as holy before him Eph. 5.26 2. It 's a holy Rule she walks by It is a holy pure and undefiled Law as silver purified seven times it hath no Impurity in it Psal. 19.8 3. It is a holy profession she maintains she hath places to worship in she hath holy Ordinances to live by she hath a holy calling for she is called to be holy all other Congregations live by sence but she by faith 4. It is a holy Lord whom she serves she serves the Lord Christ she worships through him that God that is so holy
him but such doth the spirit that in this Age is pretended It calls down prayer it will not be guided by Scripture not live of the Gospel nor according to Law they will have no ordained Ministers they will not own Magistrates thrust Sacraments out of the Church make Ordinances in their power depend upon the merits of men take singing out of our Christian Temples preaching up new revelations and that they only are the Saints that heed least the Scriptures that it is only formal or Antichristian to crave a blessing before meat that none are baptized but such as are dipped to curse revile slander those that are set apart by Apostolical Tradition for the preaching of the Gospel c. This is that that Christ never taught and therefore it is not his Spirit that brings them to our remembrance 2. The Holy Spirit of God was to glorifie Christ Iohn 16.14 that Christ that was then with his Discsples that was born of the Virgin Mary that Christ that was to suffer at Ierusalem was he to make glorious that Spirit now amongst us casts contumelies and scornfully speaks of that Christ under the notion of a Christ without us Its seeks its own glory and bears witness of it self its whole aym is to invert the Divine dispensations by slighting that Christ crucified upon the account of being without 3. He was to shed abroad the love of God in the hearts of Believers Rom. 5.5 that is the apprehension of the love of God a sense of it a feeling of it from whence comes love joy and peace Now the spirit that some pretenders have is a contradistinct spirit from this for by their trembling quaking foaming it appears that the sense of the love of God is not shed abroad in their hearts but of his wrath those strange and monstrous actings proceed rather from wrath indignation and anguish and indeed if gnashing of teeth be a picture or fruit of Hell we may know whence that spirit comes that carries men forth into those distempers 2. The Spirit of God is a Spirit of Union and of Agreement that ever speaks and agrees with it self In no place doth it really oppose or contradict it self it leads all men into one kind and way of truth how distant soever they be from one another but this spirit that goes abroad in our Age never appears in one shape it speaks this in this mans mouth and contradicts is again next day In this mans mouth it threatens hell in that mans mouth it says there is no hell it says that it is a decent thing for a woman to preach the same spirit calls down all preaching in another here it throws aside the Law there it throws away the Gospel there it throws away both here it is for a Christ within there it affirms there is no Christ at all by its cloven foot you may discern whence it came 3. The Spirit of God teacheth honourable and glorious Doctrine such Doctrine as made the highest in the earth bow their necks to receive the same the whole Army of the Philistâ—ms even of those Heathens that persecuted the Doctrine of the Spirit of God was overcome by the noble Army of the Martyrs the more it was afflicted the more it grew and went over the world like a Sea overflowing the banks of all Penal Laws Kings became its nursing Fathers and Queens its nursing mothers The Doctrine that this Spirit teacheth is a Doctrine of Reprobation Reprobated silver hath God called it his providence and power hath crushed it always suppressed it and hath only given Satan a little power for the Tryall of his Church but never gave him all his chain to destroy Their Doctrine was never on a Candlestick their house was never on a mountain to bring all Nations in into it God kept it under that it never yet said So would I have it How hath the same Gospel we teach run over the world and that without garments rolled in blood and hath been beautifull and glorious But this spirit hath attempted indeed but stopped tryed condemned cast out Never was there a Kingdom Country Parish nay scarce a house that this spirits Doctrine or Doctrines rather was ever received in These things considered let not the Professors of Christ depend upon those seducing revelations but to the Scriptures the foundation of the Doctrine of the Prophets and Apostles But 2. If the Scriptures of the Old and New Testament be the word of Christ let none of the people sleight it it is that which Christ hath spoken to be the Rule of their lives tryers of their thoughts and measure of their actions if thou be of the houshold of faith thou art upon that foundation whereof Jesus Christ is the chief Corner-stone Eph. 2.20 All you that build must be squared fitted and proportionated to this Corner stone which can only be done by this Word of Christ and therefore it is not to be slighted Now the Scripture may be slighted divers ways 1. When it is regardlessely heard when Gods message is delivering for the good of a mans soul by Gods servant thereunto appointed to have an irreverend or unseemly carriage shows they put no high valuation upon it to be drowzy or sleepy when God is holding forth our duty or his own greatnesse our sins and his Justice is a great sign of irreverence and may provoke him to thrust us out of his presence for it is not a slighting or contemning of man who reads it or speaks it but of God who made it and enjoyned it 2. When it is scoffingly used when men make Scripture to be the bottome of Jests and Jears the Subject of their profanenesse or Object of their mirth When the Prophet called the Burthen of the Lord the people answered him in scorn the Burthen of the Lord the Burthen of the Lord. Ier. 23.33 34 35. or as Iulian that would smite a Christian on the one cheek und then bid him turn the other as his Lord and Master directed The Scriptures were not written to make men laugh but to make men wise unto salvation 2 Tim. 3.15 they were sent into the word by God to instruct men how to demean themselvs without offence towards God man Act. 24.16 it ought only to be imployed to that end It is not safe jesting with edged Tools so neither is it safe to sport with the two edged sword of the word of God This is holy ground let us be afraid to sin upon it least the owner of it Mock when eur fear cometh and laught at our calamity Prov. 1.26 It is in it self a high provocation of his Majesty contempt of his honour and a diminishing of his greatnesse in the sight of men 3. When it is heedlessely forgot if a mans servant should not do the thing commanded und excuse himself from his forgetfulness it would not reprieve him from his masters anger How shall God be patient when his precepts and word are
and received as the word of Christ which other Scripture is as well as the Psalms But 3. Because of all Scripture the Psalms are of most generall use as having in them the greatest variety of doctrine the most fervent and working motives to godlinesse and piety and 4. Because of all the Scripture they were usually most if not only sung they were in a special way chanted by the Saints and sung by the holy men under the Law which besides the Spirit of God who by David did compose those Psalms suitable to be sung was occasioned from those holy raptures that by experience believers felt in themselves in the using of them arising upon the variety of Doctrine that was naturally perceived to be in them and flow from them but of these things more at large when vve come to handle that Ordinance of singing in particular CHAP. III. HAving opened the Text we shall now by the assistance of him whose word is to be spoken of come to the drawing out of such truths as shall and may serve for firm pillars whereby the true Christian and sober Saint may stand upright against and in despite of the storms and blasts of all contrary Doctrine Our purpose is to speak of the nature of and to defend the Churches practise in those effectual and grand Ordinances viz. the Word Sacraments and Prayer the Conduit Pipes to convey the water of life to the languishing and thirsty soul though some in this Age surfeiting through plenty account them but as puddle and to be shunned by men As a foundation and ground to the whole Discourse we shall therefore handle this point of Doctrine from the words in generall That it is a Duty incumbent upon all persons to have knowledge of and to be well acquainted with the holy Scriptures The word of Christ is the unum necessarium that one thing needfull for a Christian in this earth and in his passing or travelling toward heaven indispensably necessary as a guide to direct him as light to comfort him and as armour to defend him Ephes. 6.17 Psal. 119.105 Psal. 19.7 In the opening of this doctrine we shall observe this method 1. Show what knowledge it is that lies upon all Christians as a Duty 2. What it is to be well acquainted with the Scriptures 3. Give other Scriptures for the proof of the point 4. Demonstrate the truth of it by reasons drawn from Scripture 5. Discover some causes that hinder the knowledge of the word in our days 6. Draw some Corollaries 7. Resolve some Questions This shall be the Order that we will follow and the God of Order cause his blessing to go along with it that it may effectually teach us how to order our Lives aright towards God and towards man in these irregular days of ours SECTION I. VVHen Christ had ascended up on high and led captivity captive he gave gifts to men Ephes. 4.8 which gifts did vary and were more or less according to the good pleasure of him that ruleth all things Every man hath not knowledge alike and no man knoweth all things he that knoweth most knoweth but in part 1 Cor 13.12 According to the Order God puts men in he will give five two or but one talent and no more some things lie hid from the wisest and other things God will have the lowest of men find out he hath given his word universally to all that by it all may know their duty and he is a wise man which knoweth that There are three things that every Christian must indispensably know in Scripture 1. All necessary truths God will be offended if they know not how to be good Christians not if we be not good Disputants We are to know that God is a Spirit And they that worship him must worship him in Spirit and in truth John 4.24 that he is a hater and punisher of sin Rom. 1.18 that Jesus Christ is the Son of God and the Saviour of the world Acts 9.20 Acts 5.31 c. From the knowledge of these and the like things there are none excepted they are indeed the ground work of all Religion and God will be angry if men know them not 2. All profitable truths It is necessary for men in health strength and wealth to lay up some comfortable provision against the days come wherein they shall say I have no pleasure in them Texts that can mitigate sickness suppress doubts and keep off despair conduce much to a Christians being and his well being also The mysteries of Daniel will not afford so much comfort to a drooping soul as the great mysterie of godliness What time thou art afraid trust in God Psal. 56.3 Remember Happy is he what case soever befals him that hath the God of Iacob for his help whose hope is in the Lord his God Psal. 146.5 God may bring thee through the fire and refine thee as silver is refined and try thee as Gold is tryed Zach. 13.9 Meditate therefore upon the Faith and patience of the Saints Rev. 13.10 and upon the end of the Lord Jam. 5.11 3. All Relative truths i.e. to know those things that God hath given a man in charge in reference to that particular calling or relation that God hath given to him or put him in A Father must know his Duty for he shall answer for his failings in that particular the Magistrate his the Minister his the people theirs God will punish Eli for his failings as a Father 1 Sam. 3.13 Saul for his as a Magistrate 1 Sam. 15.26 Nadab and Abihu for theirs as Priests Lev. 10.2 The people for theirs Mal. 3.8 9 10. Eonus Civis sed malus homo it is one thing to be a good Christian and another to be a good Father be both or if thou be not thou mayst be saved yet so as by fire 1 Cor. 3.15 that is as a man that hath his house and his goods burned may yet escape with his life so thou mayst be brought to heaven but not in that comfortable and joyfull condition which thou mightest hadst thou filled up all thy Relations according to the duties enjoyned thee by the word But of these there may be and is a twofold knowledge 1. A speculative or a head knowledge a knowledge that goeth no further then the brain old Eli might know wâ—â—t he ought to have done The word of Christ may be in a mans brain and there it will speed no better then the seed that was sown in stony ground Matth. 13.5 wanting depth of earth A head-knowledge will but encrease our guilt and that will increase our misery for he that knoweth his Masters will and doth it not shall be beaten with many stripes 2. An affective or heart-knowledge Theologia est scientia affectiva directiva which goes down to the affections and causes a man to walk and to do according to that which he knows Blessed is he that keepeth the sayings of the prophesie of this Book Rev. 22.7 This is to
receive the seed upon good ground thus to know is only Life eternal he that thus knoweth shall no longer be called a Servant but a Brother a Sister and a Mother to Christ Iesus Matth. 12.50 SECTION II. THe next thing to be opened is to discover what it is to be well acquainted with the holy Scriptures this appears by what hath been already spoken yet for further demonstration to be acquainted with the word of Christ is 1. To know it from all other sayings of the world we are to know the very face of Scripture in the greatest croud of the wisest Sentences and know it from all the wisdom of the gravest Fathers For 1. We cannot otherwise reverence it as we ought we are to tremble at the word of God Isa. 66.2 There is such a Majesty in the word that we are to esteem the very feet of him beautifull that brings it when the voice of God soundeth in our ears if we cannot discern the Royaltie that is in it we are not like to esteem it as we ought or as God requires 2. We cannot otherwise believe it as we ought by not knowing it we may be drawn to doubt of the truth of it in discourses while men are dehorting from this or that vice or exhorting to this or that duty and intermingling either threats or promises the truth of both may be doubted either to the hardening of men in their sin or to cool their affections to the duty 2. To bear it in our mind above all other things in the world our hearts must love it above all see that our thoughts affections our desires our meditations be busied about the nature of it precepts of it promises of it and what ever we forget let us never forget his precepts Psal. 119 93. Let us make it our Companion by meditating upon it all the day ver 97. 3. To make it the Rule of our lives above all other things some walk after the ways of Ierobuam others after the counsel of the ungodly some râ—ns with a multitude to do evil others walk after their own inventions many walks after the flesh others according to the Prince of the power of the ayr the Spirit that now workeâ—h in the children of disobedience But we have a more sure word whereunto they do well that take heed as unto a light in a dark place until the day dawn and the day-star arise in your hearts 2 Pet. 1.19 And as many as walk according to this rule peace be on them and mercy Gal. 6.16 make the word therefore a Lamp unto thy feet and a light unto thy paths and then thou art acquainted with it SECTION III. WE are now to confirm the Doctrine by other places of Scripture in the doing we might muster up Legions of Arguments we shall content our selves with a few such as these viz. Among other warnings given the people of Israel there is one Deut. 11.18 to take heed that they served not other Gods Therefore ye shall lay up these words in your heart saith the Lord and in your soul â—ind them for a sign upon your hand that they may be as Frontleâ—s between your eyes and ye shall teach them your children speaking of them when thou sittest in thine house and when thou walkest by the way when thou liest down and when thou risest up and thou shalt write them upon the door posts of thine house and upon thy gates c. All which put together as laying the word up in their heart and soul teaching it their children always speaking of them it will amount to as much and hold forth the same thing the Doctrine doth We read again Deut. 31.11 12. that men women and children and the stranger that is in Israel must be gathered together That they may bear and that they may learn and fear the Lord God and observe to do all the words of the Law All sorts of persons must hear the Law learn it and observe it Also Iosh. 8.35 There was not a word of all that Moses commanded which Joshua read not before all the congregation of Israel with the women and the little ones and the strangers that were conversant among them Here the above mentioned Law is put in execution and performed by Ioshua no doubt but for the same end which the Lord commanded by Moses which was that they might learn to do accordingly The same did Iosiah 2 Kings 23.1 2. Who sent and they gathered unto him all the elders of Judah and Jerusalem And the King went up into the house of the Lord and all the men of Judah and all the inhabitants of Jerusalem with him and all the Priests and Prophets and all the people both small and great and he read in their ears all the words of the book of the Covenant so did Ezra Nehem. 8.2 3. It is a great charge in the Gospel to search the Scripture Iohn 5.39 and all as new born babes are to desire the sincere milk of the word 1 Per. 2.2 We cannot be ignorant that the man that would be blessed ought to have his delight in the Law of the Lord and in his Law doth he meditate day and night Psal. 1.2 Behold I come quickly saith Christ Blessed is he that keepeth the sayings of the Prophesse of this Book Rev. 22.7 These Laws and Precepts were never yet revoked and therefore they stâ—nd in full force and vertue signifying that it is the duty of all to have knowledge of and to be well acquainted with the word of God the Text it self seems to be Imperative Imperative praeceptionis Let nothing that is let neither Doctrine nor person whatsoever hinder the word of Christ from dwelling in you what means then the bleating of the sheep nay rather the lowing of the oxen in our ears nay rather the barking of Dogs against this Truth Beware of Digs Phil. 2. He that barks against the Scripture against the whole Scripture surely denies that Christ is come in the flesh and therefore is an Antichrist nay denies that there is a God and therefore is an Atheist For 1. It was Gods main drift purpose and intention in sending his Prophets and Ministers Rising up early and sitting up late giving precept upon precept line upon line Isa. 28.10 to have his people know his word and learn his Law 2. It was the end of Christs Incarnation and of his dwelling among men that his words might sink down into the hearts of men and possess their souls and spirits To this end was he born and for this cause he came into the world that he should bear witness to the truth Joh. 18.37 and the word of God is truth 3. It was the end of the Holy Ghost 〈◊〉 Inspiration when he inspired the Apostles in preaching and writing was it not for this that men might be saved by believing and obeying I write to you little children saith the beloved Apostle c. I write to you Fathers c. I write
to you young men because you are strong and the Word of God abideth in you 1 Ioh. 2 14. 4. It was the end of the Scriptures miraculous preservation what pains did the Heathens take to have the Bible out of the world what wonders did God work to preserve it it was that men might know them and keep them that they might live by them SECTION IV. THe next thing in Order before us is to demonstrate the truth of the Doctrine by reason and strength of Argument that having both reason and Scripture for it we may without delay addresse our selves to obedience It is necessary for all persons to know the Scriptures For 1. All persons are bound to know God and worship or serve God There is a knowledge must be had which all the Creation cannot give the Creatures in heaven and in the Earth may show that there is a God but how to know God they are silent one of them could say Deum colit qui novit but understood he what he said The wisest of men did worship an unknown God Act. 17.23 The Scriptures only teach us and do only show us what God is that he is a spirit Ioh. 4.24 Infinite Eternal Immutable Creator Preserver of all things mercifull gracious long-suffering a God that heareth prayer a hater of all sin one in nature three in persons This no book in the World holds out but this and he that knew most of the nature and best knew in the secrets of art had read far and much in the large volume of the Creatures yet could not know that which is Eternal life to know him to be the only true God and Iesus Christ he had sent Which the Scripture doth truly fully and clearly Having known God by the Scriptures we by that know how to worship Deum colit qui novit God will be worshipped in spirit and in truth Joh. 4.23 By no book can this Question be answered Wherewith shal I come before the Lord that is to be accepted Miâ—â— 6.6 but by the Scriptures The whole society of men and Angells cannot answer this one Question How shal I do to be saved but by the Scriptures Act. 16.30 The effectual walking after holinesse was never to be seen and read in the starry heaven but in the Heaven of the Scriptures Many excellent things and indeed holy truths may appear and do occurre in the reading of Heathens Seol verbum caro factum est habitavit in nobis ibi non legi but not a syllable of the great mystery of godlynesse Christ manifested in the flesh 2. All persons have need of cleansing against their approaches to God Man is naturally filthy being wholly defiled by sin he is cast out â—n his blood to the loathing of his person Ez. 16.5 Could he apprehend his own filthiness he would be more loathsome in his own eyes then the most infectious Creature could possibly appear All persons may say with the Leaper Unclean Unclean Levit. 13.45 Old and and young rich and poor Male and Female want cleansing therefore had need learn the Word of God which is clean it self Psal. 19.9 and cleaneth others Psal. 119.9 It is of a purifying nature and therefore compared to rain that washeth away filth Deut. 32.2 to Rivers of Waters which denotes the purifying nature of this Word of truth since all persons are impure they are to entertain this Word of Christ which will make them beautifull God is said to wash the soul with water Eze. 16.9 to heal them that are sick Psal. 107.20 and clean them that are filthy by his Word Psalm 119.9 3. All persons may be drawn to believe some great errors against and some to damnable opinions of God Paul assures the Elders of Ephesus Acts 20.29 that after his departure grievous Wolves should enter among them commends them to God and to the Word of his grace which was able to build them up v. 32. whereby they might stand against the blasts of contrary doctrine The worshipping of Angels was going to be intruded upon those Colossians Chap. 2. v. 19. the Word of Christ is recommended to them that by the force and light of that such doctrine might be excluded from Congregations Through ignorance of the Scripture by mens persons by enticing words we may be drawn to believe the doctrine of Devils We must therefore if we would steer our course right for the Haven of happinesse sail by the light given us in the body of the Scriptures Things that have but a show of Scripture meeâ—ing with ignorance doth oâ—â—en passe as having divine Authority while â—hose that know the Scripture know that it is Sathan transformed into an Angel of light Not a fixed but a wandring star Iud. 13. and therefore not to be walked after lest as he that follows that Meteor ignis fatuus we fall in a ditch and perish in the mid way of our errour and backsliding The ignorance of many in Scripture and the mistakes of many touching some places in it are apparent causes or the Apostacy of many from it in these days of liberty c. 4. No person can perform that duty required commanded and enjoyned them of God Without the knowledge of and acquaintance with the Scriptures the Magistrate will be to seek the Minister will be at a losse and the people like sheep without a Shepherd The Magistrate is to punish sin which cannot be known but by the Scriptures Rom. 7.7 The Minister is to preach the Word and how shall he preach it but by the spirit and how shall he have the spirit except he ask it and how shall he ask except the Scripture direct him How can the people know to give obedience to the one and double honour to the other without acquaintance of this Word of Christ It is that alone that discovers the duties of all relations and by all therefore to be consulted with lest being found faulty in the least Commandement we become breakers of all Iames 2.10 and be called for so doing Least in the Kingdome of Heaven Therefore all Scripture is given by inspiration of God and is profitable for Doctrine for reproofe for correction for instruction in Righteousnesse that the man of God may be perfect throughly furnished â—â—to all good Works 2 Tim. 3.16 17. 5. All Persons will be judged acquitted or condemned by the Scriptures at the dreadful appearance of God we mean by this All those to whom the Scriptures are given according to conformity of mens lives with this Word shall God passe that sentence of Come ye Blessed or Go ye cursed If thou cast thy bread upon the waters give a portion to seven and also to eight Eccl. 11.22 if thou hast dealt thy bread to the hungry Isai. 58.6 or hast neglected and saw thy Brother have need and shut up thy bowels against him 1 Iohn 3.17 and hast stopped thy ears at the cry of thy poor brother Prov. ult 13. thou shalt have thy self condemned and
our undertaking this subject at this time wherein so many are shaken to and â—ro by every wind of Doctrine desiring to establish you in that Faith once given to the Saints and to confirm you in the doâ—â—rine of the holy Catholick Church to which I presume you were baptized we shall from this Text maintain several grand truths in reference to the Word Sacraments and Prayer which may serve you as Antidotes against that poyson that hath already slain thousands at our right hand and ten thousand at our left but we must first come to the last Section and see some questions resolved SECTION VII Questions Resolved Quest. 1. Whither the Scripture be the word of God Quest. 2. Whither the Scripture ought to be mens onely rule Quest. 3. Whither men may come to a saving knowledg of God without the Scripture Quest. 4. Whither persestion may be attributed to the Scripture Quest. 5. Whither Salvation may be had by the single knowledg of the Scripture Quest. 6. What may perswade one that doubts to beleeve the truth of the Scripture Quest. 7. How far the Saints may be our rule besides the Scripture Quest. 8. Whither the books called Apocrypha be not Scripture Quest. 9. Why would God writ the Scripture Quest. 10. Whether men be bound to beleeve all that is in the Scripture Quest. 1. Whether the Scripture be the word of God By Scripture here is meant the whole word of God contained wholly and onely in the Canonicall bookes of the old and new Testament for though the word Scripture signifies only a writting or a book and may be attributed to any book scrole or writing in the world yet use and custome which is the rule of speaking hath wrought this word Scripture to signifie that writing of the Holy Ghost contained in the Book of God and not any other book 1. From the excellency that it hath above all other it is called the Scripture that is the Book as if there were none deserved that name but it hence the book of Canticles is called the Song of Songs that is the most excellent of Songs so this the Book that is the book of books 2. From that necessity that lies upon men to have this book above all other If all the learning of all the most famous Libraries could be contracted into one book and that one book digested into one mans Head yet he would call for thee Book that book that his life his comforts his salvation stood upon this book was made to mend all other books and the light that all other Learning could afford without this would but make Hell so much the darker when all Books are shown him yet as David said of Goliahs sword there is no Book like that 1 Sam. 21.9 or as Rachel said to Iacob Give me that or else I die Gen. 30.1 The like might be said of the word Bible that signifying also a Book and properly any Book of the world might be called a Bible but customarily it s given only to that Book that contains the word or that Book written by the Spirit of God Now that the Scripture or the Books of the old and new Testament are the words of God and written by none but God that they are from heaven and not of men may appear by these following reasons 1. None but God can be found out to make them let heaven and earth be searched as with a Candle and among all the Inhabitanâ—s therein the Author of this Book is not to be found For 1. If he was not the writer of them either Angels Beasts or men must for Plants and Trees are not to be once suspected for their original But 1. Angels made it not for then it was either made by them altogether or by some part of them But 1. Not by them altogether for then in some place or other this had been discovered the Angels would have told the world before this time that it was composed by them They would have discovered to the soâ—s of men by some means or other that they were beholding to them for these comfortable words 2. Neither can the Scripture be supposed to be made by one part of them for then either they mâ—st be made by the fallen Angels or the confirmed Angels But 1. Not by the fallen Angels the devils are more subtle then to destroy their own Kingdom to give weapons to overcome themselves Satan hath more policy then to reveal how men shall avoid his snares escape his traps overcome his temptations prevent his ambushments frustrate his watchings and disappoint all his purposes every line of the Bible tends to the râ—ine of his Kingdom every verse in it is his neck verse Would he have had himself known by no other name then a lyar a Serpent a Dragon a roaring and devouring Lyon a Deceiver an Accuser an unclean Spirit if he had gone to set himself out into the world it will follow therefore it was not them 2. Neither was it made by the confirmed Angels for they acknowledge themselves our fellow Servants Rev. 19.10 22.9 being therefore professedly our fellow servants they could not make Laws to restrain us of our desires nor enjoyn us from performing any thing that our own hearts lusted after neither would men acknowledge the Angels in this case to be their superiors 2. Beasts did not write it It is to be hoped that the Reader is so much a man as to understand Beasts or Fouls composed not that work their irrationality shews sufficiently their impossibility 3. Men did not do it There is but man to be thought on as the Author of this Book since Angels are known not to do it And yet apparent it is that men had no hand in it for then either it must be done by men altogether or by some men But 1. Not by men altogether where was that meeting and in what Country is that place that mankinde gathered themselves together to make Lâ—ws against themselves to bind their own hands to their own feet nay to crush their own heart yea which is more to doom themselves to the everlasting flames for doing that that above all things is most pleasing to themselves What time of the world was this meeting in What Histories mentions of it What Generation was then living and who called this Assembly together What makes this Age to tye themselves to those Laws made by their Fathers since they are dead and fallen asleep 2. Neither was it done by men apart for then those men that composed it must be either good or bad But 1. Good men would not do it for then they ought to have been speakers of the truth they have kept the world in falshood for they say that the Scripture is of God made by his finger spoken by his Spirit if made by themselves it s nothing so yea the best of men find in themselves disobedience to the Laws therein contained which costs them much sorrow many tears
Let us make Man in our image after our likeness he that sayes these words must be one that can create and make Man to whom are these words spoken not to a Creature not to an Angel for man was not made after the image of an Angel as some that denies this truth makes Christ to be it must be God Why is it said let us note that there are more Gods as hath been before proved but the word Us denotes the plurality of Persons for the next words show God created man in his own Image It must be therefore God the Father that sayes to the other persons the same God with him let us make man in our own image that is in the image of God not of any created being moreover Matth. 3.16 We finde Iesus the second Person in the water the Spirit of God descending like a Dove upon him and the Father calling down from Heaven this is my well beloved Son c. where we clearly see the three Persons in different places doing different acts which proves that they are different persons which place being clear for the distinguishing of three we may say to our new Atrians or Antiteinitarians what I read Athamasius said to the old ones who denyed the three Persons Abi ad Iordanem vibebis go to the River of Jordan and thou should see the truth of it Though they be different in persons as is so clear in Scripture that it is to be wondred what impudent devil possesseth so many in our dayes to deny it yet it is not to be concluded there there are three Gods for these three personally make but one God essentially 1 Iohn 5.7 which brings us to the second part of the question how these three persons do agree This being such a mystery if any be too curious about this point let them shew me how they are framed figured in the wombe how they grow upon Earth how their own Soul animates their Body and by that time something more may be thought on for the further clearing of these insearchâ—ble mysteries viz. the begetting of the Son and proceeding of the Spirit yet that the one is begotten and the other doth proceed from Scripture is apparent but the manner of his begetting and of the other is proceeding God hath clouded And it is not good to be wise above what is written but to the point The three persons agree and ate one in Eternity in Dignity in Diety in Operating and in Willing 1. In Eternity there was none of them before another each of them have had and shall have as long continuance as another all of them hath been from everlasting and all of them shall be to everlâ—sting Iesus Christ is the same Yesterday to Day and the same for ever Heb. 13.8 I was set up from everlasting from the beginning or ever the Earth was Prov. 8.23 In the beginning was the word and the word was with God Iohn 1.1 and Gen. 1.26 To suppose now the Father and the Son to be one from Eternity and not also the Spirit is to suppose that God was without his Spirit which were Blasphemy in Divinity since he was alwayes a living God and absurd in reason yea equally ridiculous as to imagine a man to live move and have a beeing without a Soul The Father the Son and the Spirit are therefore coeternal that is one in eternity 2. In Dignity that is one hath as great excellency majesty as the other they are in one and the same state Honour and Glory â— none of them is greater then another none of them to be worshipped called upon more then another nor to be worshiped less then another the same glory that we give to the Father we are to give the Son and the same to the Holy Ghost and what we give to the Son the same we are to give to the Father and the Spirit Holy Holy Holy is the Lord of Hoasts cryed the Angels Isa. 6.3 a darke representation of the Trinity in Unity so Iohn 5.18 Gen. 1.26 Iohn 5.23 All men should honour the Son even as they honour the Father and Revela 5.12 13 Blessing Honour Glory and Power be to him that sitteth upon the throne and to the lamb for ever We cannot give nor ascribe these to him that sitteth on the Throne and to the Lamb but we must give them also to the Spirit of him that sitteth on the Throne and of the Lamb. The Father the Son and the Spirit are therefore coequall that is one in Dignity 3. In Diety that is one is equal and as much God as the other the Father is very God the Son is very God and the Holy Spirit is very God and yet there are not three but one God the self same God that the Father is the self same is God the Son and that very God that the Father and the Son is the self same God is the Holy Ghost Trinitatem omnipotentem quis intelligit quis non loquitur eam si tamen eam Rara anima quae dum de illa loquitur scit quid loquitur Lord I believe help my unbeliefe I believe that the Father is not the Son nor the son the Spirit and also that the Son is not the Father nor the Spirit and also that the Spirit is neither Father nor Son yet I believe that the Father the Son and the Spirit is ONE A TABLE Demonstrating this In his igitur tribus quam sit inseparabilis vita Unae essentia quam inseparabilis distinctio tamen distinctio videat qui potest certe coram se est Aug. lib. Con. 13. c. 11. Haec est enim sides vera veniens de sana doctrina haec certe est Fides Catholica Orthodoxa quam me docuit Deus in sinu matris Ecclesia gratiâ suâ Aug. 1. med 30. This shall appear by a distinct proving each person to be God And 1. That the Father is God appears by the Scriptures and reason 1. By the Scriptures Thes. 3.11 Now God himself and our Father and our Lord Iesus Christ direct our way unto you here God Almighty is called upon distinctly with the Son under the notion of our Father for so he is by adopting us his children as before was spoken and so v. 13. Before God even our Father so 2 Thes. 1.1 2. Paul c. Unto the Church of the Thessalonians in God our Father and Chap. 2.16 Now our Lord Iesus Christ himself and God even our Father so Ephes. 1.3 Blessed be the God Father of our Lord Iesus Christ He that is his Father is our Father is God blessed for ever Heb. 1.1 8. God who at sundry times and in divers manners spake in time past unto the Fathers by the Prophets hath in these last day spoken to us by his Son The same God that spoke to the Prophets hath a Son therfore he is his Father whose Son now is Christ His who spake in divers manners
the Church is founded on a rock and neither Iew nor Greek Tâ—ik nor Infidel shall be able to prevaile against her c. 5. For the greater honour fo the Lord Iesus Christ the Iews kept the Law that was given by Moses but behold one greater then Moses is here who hath altered the day by which there is more inquiry made of him his power his person who thus alters the Law who thus changeth the sabbath had the Gentiles come in to the Iewis sabbath Christ had not been so much magnified by it as he is when both Iew and Gentile come into a sabbath never known before and that upon the authority of Christ it tends to his honour much and respect among the people of both sorts It follows therefore that we in this age are to keep that sabbath kept by the Apostles inspired thereunto by the Spirit of God and approved of by the Prophets and people of GOd that then were and blessed by God in all ages of the Church that hath been since what ever ignornant factious Spirits say to the contrary c. SECT V. Questions resolved Quest. 1. Whether the keeping of a sabbath be a Ceremony and so abolished by Christ Quest. 2. Whether it be lawful to make feasts on the sabbath Quest. 3. Whether sporting or gaming are to be done upon the sabbath Quest. 4. Why did God give charge concerning the resting of beasts upon the sabbath Quest. 5. Why did not God give charge concerning a wifes resting upon the sabbath Quest. 6. Why is not the change of the sabbath mentioned in Scripture Quest. 7. Whether the Church may command any other day to be rested on beside the sabbath Quest. 8. Why doth God put a Remember before the commandement of the sabbath Quest. 9. Whether the first day of the week may be termed â—â—â—bath or sunday Quest. 10. Why is the sabbath called Holy Quest. 1. Whether the keeping of a Sabbath be a Ceremony and so abolished by Christ. This age fruitful in nothing more then in false doctrine hath brought forth them that affirm it is purely Iewish to keep a sabbath at all it being a pure Ceremony abolished by Christ since whose death every day is Holy and to be kept alike but we have no such custome neither the Churches of God the keeping of a sabbath being moral and for ever binding and therefore not ceremonial For 1. It was instituted and appointed before sinâ—it came not upon neither was it imposed to man by reason of transgression therefore was no bondage that he should be freed from it by Christ fin never brought it on for which he wanted no Redeemer to take it off 2. It is one of the ten Commandements written in Tables of stone it is equally moral with the Law against Idolatry with the Law against Adultery they were equally pronounced from the mouth of God Deut. 4.13 14. Now Ceremonies were all of them instituted by Moses as sent of God 3. It is not a Ceremony for it was established or ratified by Christ which no Ceremony was for Matth. 24.20 speaking of Ierusalems visitation he bids them Pray that their flight be not on the sabbath day so that there must needs be a sabbath that is a day of rest after Christs death 4. Ceremonies were as a partition wall between Iews and Gentile to difference the one from the other but now in this there is no difference but equally binding all as is manifest in the Particle Thou in all the Commandements 5. Ceremonies were abrogated not changed but now this Law of the sabbath is changed only nor abrogated for what we finde the people of God under the Law doing or what they ought to have done by vertue of that Law given upon the Mount upon the seventh day we finde the people of God doing under the Gospel by vertue of that Law given either by Christ or by his Apostles through the Spirit upon the first day of the week so there is no abrogation but a change which is to be seen in no pure Ceremony Quest. 2. Whether it be Lawful to make feasts on the sabbath The Disciples going through corn fields upon the sabbath day being hungry rubbed some of the corn and did eat Matth. 12.2 if they could have dined better they would and it is hard to say that a man is onely to supply the necessities of nature since the day is Holy to the Lord he may eat of the fat and drink of the sweet he may refresh himself 1. With the society of good and godly people he may be in that multitude at the Table as well as go with that multitude that keeps Holy day Psal. 42.4 2. With a more enlarged receiving of the creature comforts God gave man wine which makes glad his heart oyl to make his face shine and bread to strengthen his heart Psal. 104.15 He may therefore dayly drink that wine eat that bread that new kinde of religion that holds the necessity fasting upon the sabbath in our days hath no ground in Scripture in spite yea rather in sight of these may the Christian spread his Table he is this day to meditate upon the works of God chearfully to praise him the comforts of the choicest food may be therefore used of him if he see his cup run over let him abound in thankfulness the 92 Psalm is a Psalm or song for the sabbath and in a natural way it is no heresie to say Thou Lord hast made me glad through thy work I will triumph in the work of thy hands vers 4. yet never use the creature so As 1. To be hindered from any part of worship set not the length of thy feast keep thy seat empty in the house of God 2. To be indisposed in any act of devotion wine was made to make the heart of man'glad but not to make him lumpish beware then of drouziness through immoderate feasting Remember that of Solomon hast thou found honey eat so much as is sufficient 3. To forget any act of charity when thou arâ— fareing well remember poor Lazarus at thy door when he calls know thou hast good things which he wants eat not therefore thy morsel alone It is a day wherein God hath blessed thee by thy charity bless thou him it is good husbandry and not impiety this day to cast thy seed upon the furrows of the faces of the poor that with the fields of the earth they may clap their hands shout yea also sing Quest. 3. Whether sporting or gameing is to be followed upon the sabbath The sabbath is appointed for the service of God and not for the pleasuring of men by denying sports is not here meant that men should be sour sullen or peevish but whether or no plays wrestling bowling fouling or fishing and the like be to be used this day or any thing in the like nature it is denyed it is unlawfull so to do For. 1. The Scripture forbids all manner of works in regard
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
ordained Elders and left them in Churches which they had planted And sure to the end there shall be as much need of oâ—dained Priests or Elders for they are one as then men will be perverse wicked sinfull Impenitent unruly ignorant despisers of dignityes ununregenerate unholy and still there will be some ignorant of the Misteries of God therefore care must be taken to plant and leave Elders in every City and in every country for the cure of those evills It is easie to behold how soon a parish or a village will grow loose disorderly and indeed loose the very face of religion if they want a setled Minister but a few moneths the like we may judge what would befall the world should it want Church officers Though people were wicked yet an orderly keeping of the Sabbath c. conscience in some sort will bring them to it but in unsetlement they have arguments to stop consciences mouth which by degrees brings them quickly to be Heathens the Principles of religion not taught them that are young makes them regardlesse of God or his word either when they come to years of maturity and so their profession comes to be prophane and their conversation to be Ungodly which in a great measure is prevented by a setled Minister though but of weak parts or abilities Quest. 4. Whether it be lawfull to hear an unordained man Preach We must stand at the doore of this question avoid errour and distinguish of Unordained Preachers before we go forward 1. There is a preaching by way of tryall to ordination their gifts their knowledge their uprightnesse their utterance cannot be known but by preaching the Church generally will have a tryall of their parts before she separate any for that worke thus Paul preached before his ordination 2 There is a preaching by way of opposition to ordination so there are some that will presumptuously execute all the offices of a minister and slight ordination desiring possibly not to be bound nor tyed to that calling that though their errours might be detected yet their irregularity might passe unpunished of these latter sort the Question is to be understood and that it is unlawful appeares 1 Because to hear such is to goe out of Gods way and practise the Pharises that taught sound doctrin in some points yet were but theeves and robbers coming not in at the door but climbing up some other way these the sheep hear not Never did God give a power to any to ordain themselves Stewards in his house and therefore we are not to go to them for bread left we be thought strivers against him he never intrusted them with his broad seale and therefore we are not to receive the seales from them Christs knows Paul and Stephen and Timothy but these he knows not therefore his people are bound to esteem them not as Ministers of God 2 It encourages them in their irregular proceedings when they behold giddy heads ignorant persons curious spirits flocking after them imboldens them and hardens them in their errour whereas to withdraw from them might in time make them ashamed of their doings 3 It gives an evill example when the weake Christian seeth one that is strong going to those upstart teachers the weak may follow him he may go out of wantonnesse or curiosity and the other may go out of conscience and frailty 4 Errour is ever sooner believed then truth It is experimentally known that an Heretick may broach that doctrine in a day which truth cannot overcome in a year there is a certain connaturality between the nature of man and falsehood It is best therefore to withdraw from them the very foundation of whose teaching is erroneous in as a much as the authority they pretend to have goes contrary to that authority that ever God invested his Church withall 5 Experience shews that God is offended with mans hearing or following of them for we shall seldome see men giving eares to their doctrines but what through ignorance of justice they are brought to believe a lye which mkes them hop from one opinion to another untill faith and religion be lost and conscience it self be baffled or stifled that they sit down in the seat of the scornful and mock at laws established by either God or man Quest. 5. Whether an ordained person may have an office in the Common wealth There are that maintaine this Popish tenet and yet would be thought no Papists that the Church hath nothing to do with the state or that the government of the Church is a distinct thing from that of the state a distinction framed upon his holinesse anvil at Rome and received here by them that are no good willers to the Catholick clergy to be short an ordained person that is a man separate for spirituall offices may exercise judiciall offices in the Common-wealth and state 1 From the practises of those that were of old separate for the Lord Melchizedek was both a Priest and a King Gen. 14.18 a great part of the government of Israel was in the hands of the Levits we find them judges In all the businesse of the Lord and in the service of the King 1 Chron. 26.29 and ver 19. Zecharia is a wise counsellour They are also appointed together with the Princes For judgement of the Lord and for controversies in Jerusalem between blood and blood c. 2 Chron. 18.8 9. so also Samuel a Levit was both judge and priest in Israel 1 Sam 7.15 and if ignorance make any boast of Samuels being a prophet It may be answered that his sonnes were Levits set a part by God for the service of the Tabernacle Yet their Father made them judges in Israel 1 Sam 8.1 his own circuit was yearly while he had strength and failing he allotted circuits to his three sonnes throughout Israel Who by reason of perverting judgement through bribes are complained of by the people ver 5. by the same rule it will follow that those that are separate now for the work of the gospel may be in businesse of the Lord and also of the King 2 From the abilityes of some persons that are ordained It may be known that in all matters of controvesie in both kindes of the Law the Clergy may have more understanding then many Gentlemen that are justices in the Country and the presence of the Clergy may be helpful in that respect to the most judicious judge 3 From that apparent necessity that there seems to be of it the ordained person is not free from trouble from Law-suits from warrants taxations in which he may receive much wrong if there be none but Lay-persons there who usually may look over the inferiour sort of the Clergy with an unregardfull aspect nay possibly the gentleman may be both judge and harry of himselfe A minister may have stronger presumptions to be redressed of his wrongs which are seldome of the smallest magnitude when he hath some of his own function upon the bench 4.
hath reason to suspect that fury not zeale makes thee a teacher and upon that flight the doctrine taught Love like a small and thick shour can open the ground of the heart and soften it whilest passion like great shoury drops hardens it and causes it only to become the more hard whereby the thing taught slides off and is not received into the bosome of him that is reached and so becomes ineffectual to his edification 2 Humility and meeknesse Let not him that is taught perceive that thy end is to shew thy own excellency above his that may marre thee in thy purpose let him rather behold that thou desires he should see his own ignorance which may make his soul to blesse thee and his soul to be saved through thee 3 Zeale and earnestnesse speake of God of Christ of the scripture of judgment and of eternal glory as to affect the hearts of them thou wouldest instruct so as to burne again if thou do it in a cold or carelesse way it will be heard after the some forme and manner 4 Order and patience we are not to suppose that what we teach must be Immediatly got by heart our teaching may but open a door to let in those instruction of another which are to perswade to Godlinesse we are therefore to have patience Paul may plant grace but not live to see it grow a minister may plant or water what another hath planted and yet the fruits of that plant may be reaped by another have patience then build thou orderly and lay a good foundation God perhaps hath ordained another to lay the roofe and to furnish the building 5 Truth and simplenesse What men teacheth in points of faith ought to be the word of Christ not their own inventions and the word of Christ ought not be mixed with carnal ordinances but given purely and sincerly to the weak Christian that he may grow thereby if otherwise we teach not but pervert we instruct not but deceive This is done 1 By discovering his errour from the word of Christ we ought in this case to let men see the scriptures rather then our selves against his judgment to undertake to reprove a man for his errour when it is not reproved by the word of Christ is but to procure to our selves a staine or a blot 2 To demonstrate the necessity of believing the thing taught from scripture what we reach in matters of faith is to be mantained from scripture only that being the meanes to be get faith and to nourish it there is nothing to be taught as necessaâ—y for salvation but what can be proved a duty fâ—om thence and therefore presume not if thou be wise to do the contrary SECT III. Questions resolved Quest. 1 Whether private or night meetings might lawfully be upheld Quest. 2 Whether it be lawfull for Christians when they meet to make mery one with another Quest. 3 Whether the conference or private meetings lately used inâ— England were agreeable to the power of Godlynesse Quest. 1 Whether private or night meetings might lawfully be upheld To affirme that Christians ought not to meet at all times or at any time to instrust and edifie each other were to affirme that a sin which is both practised and taught by the saints both of the old and new testament Mala. 3.16 But yet those meetings that were formerly in England seems not to be approved For 1 Their meeting was not so much out of zeale as for other causes When the practise and conversation was seen in the world they nothing out-stripped other men They were singular only in this that when others had come from the publick temples they were then going to prepare for private meetings if religion had made them set about this over night it is to be supposed that it would have singularly remained with them next day but that not appearing some other cause might be inquired after which shall not at this time be insisted on 2 They seemed to be unthankfull to God for that liberty he had given his Church blessed be God if it be good that they teach it might be done at noon if evill the night hideth not from him that seeth all things Intimes of persecution the Saints worshiped wandering in deserts and in mountains and in dens and caves of the earth Heb. 11.38 but now to do it were a peece of unthankfullnesse and ingratitude 3 Their actions seemed to speak evil of dignities they said in their harts that our Soveraign Lord the King was not the defender of the Faith In as much as they durst own their doctrine in the face of Authority by which tacitly they rather behold and declare him for a persecutor 4 The doctrine therein taught was generalty in opposition to the doctrine established in the Church of England by relation it was usuall with those meetings to in veigh against that which by good and sound advice was established and in the generations following used whereby many were drawn from their obedience and allegiance given and plighted to their mother Church unto the factious humours of some zealous pretenders who in most points did appear to stumble at â—nats and swallow camels Their generall doctrine was erroneous in one particular before mentioned viz. Their taking things of Indifferency to be necessary points of faith which the unlearned not being able to difference were led a way by those meetings to the disturbance of the Church unto whose doctrine they were baptized 5 They gave too much cause to suspect their actions there finding them in the day time to be no better then others their meetings in the night when law had forbid it had something of â—â—everenceâ— of under earneâ—se and of refractorineâ—â—e in them theâ—eby their bâ—st aâ—tions might justly be suspected to have some â—incture of pride of discontent and â—edicion 6 The Spawn or seed of the late troubles in all probability had its being froâ— them and its rise of them but c. Quest. 2. Whether it be lawfull for Christians when they meet to make merry one with another There are them who are eminent in godlinesse that considering the multitudes of dutys thatâ—lye upon Christians can find no time nor leasure to make mirth There are others who out of a Stoicall sullennesse think it a sin even to laugh and he is often causelesly condemned who offends them in that particular Not to censure the former sort their own practise may be a ground upon which they build so general a proposition as no Mirth is to be used but withall we may truly say they lay a yoak upon the neck of the disciples which all are not able to beare and the spiâ—it may be willing but the flesh is weak Touching the latter laughing being the immediate effect of a rational soul and a gift that God hath given to be in man with man as he is man without question it may therefore be used by the sons of men Notwithstanding that it is the
just men made perfect Revel 14.1 2.2 read they do not hear Sermons they cannot receive Sacraments they need not in performing this they cease not and by this ordinance above all is the communion of Saints help up that it perish not SECT III. After what manner men are to sing the Scripture is not darke but clearing commanding that it be done 1 With understanding Psal. 47.7 2 With grace Gal. 3.16 3 With affection Eph. 5.19 SECT III. Questions Resolved Quest. 1 Whether it be lawfull to sing Davids Psalmes in a publick Congregation Quest. 2 Whether those psalmes containing direfull imprecations ought to be sung or how with a safe conscience they may be sung Quest. 2. Whether it be lawfull to sing Davids Psalmes in a Publick Congregation Some who are for the blotting out of every thing though never so good just lawfull or laudable that was practised by the ancients sentence the Church for her singing Davids Psalmes chiefly in publick in respect of those spiritual graces which are sometimes exercised in the composing of them as Psal. 131. wherein he attests that he is not puff't up in mind but this is not sufficient for us to suffer our selves to be deprived of this holy practise For 1 It is lawfull to read them in our congregations those that would thrust out the singing of those Hyms and bring in their own songs instead as many of them presumptuously do may upon the same reason cancel them out of the Bible and teach for doctrin their own inventions As many of those that are professedly of our Church by their practises give much Apostates too too occasion to performe 2 It hath been the ancient way of the Church of God both of Jews and of Gentiles since the establishment of the Church There were prophets and holy men of God when the whole Church of Israel used these Psalmes in their congregation and yet never was it condemned for so doing We may assure our selves that God was as tender of his own name as ever these men were or are and since he let those Psalmes be sung by all in a Church where he so often was visibly present they may be used in that Church wherein we have his promise he shall spiritually be untill the end of the world 3 Davids Psalmes seem most deserving if wee looke upon the worth of them they are much to be preferred For 1 For matter they are infallible they were composed by the unerring spirit of God and therefore their extemporary raptures and inventions are not to be put in the ballance with them 2 For number they are various the soul can bein no condition state or temper but in the book of Psalmes there are expressions that suite with that condition state or temper 3 For the users of them they have been the most excellent the whole body of the Church of God under the law used them Christ the Son of God at his last Supper used them Math. 25.30 It being a custome of the Jews at their passover to sing one of those Psalmes betwixt the 113. and 118. Our Saviour submitted also to this Lawfull custome though in his Fathers law not commanded and for some reason we conjecture he and his Apostles to have sung the 116. and since his dayes the noble worthies of the Christian Churches in all Nations used the same 4 Those prophesies that are in them touching Christ call upon beleevers for the siging of themâ— our faith may be confirmed in the doctrine of our Lords passion his resurrection and if a Jew be in our congregations he may learn to believe on Jesus the Son of Mary whom his fathers crucified by our very singing Touching what is Objected against our singing the 131. Psalm when some of the congregation may be puffed up we gâ—ve this short reply 1 They judge others proud in regard they are so full of pride themselves 2 As a Prince he was not proud of his glory and Kingship though he was taken from the sheepfold 3 As a Saint and so at that time the grace of humility might be eminent in him 4 This as well as other scripture is written for doctrine for reproof for correction for instruction so that by this we shew others what we are or what we ought to be 5 It is very lawfull to read it meditatâ— upon it and by consequence lawfull to sing it Quest. 2. Whether those Psalmes that containe direfull Imprecations ought to be sung or how wiht a safe conscience they may be sung THis is one grand argument brought against the Churches practices That there are many curses prâ—yed for in severall Psalmes as 109. and 69. c. Which seemes to be much against that charity that ought to be in Christian meetings but this zeal or charity not being grounded on knowledge is not sufficient to disswade us from the using of so holy and ancient a practise For 1 They are not curses but prophesies the Spirit of God promised them to speak of those things that were to come hereafter When David was not moved by the spirit of prophesie he fasted and prayed for his enemies but when that stirred him he prophesied because he fore saw their destruction As before it is lawfull to reade them to have them much upon our mind therefore it is not against Christian love to sing them As touching the second part of the question we are to sing these 1 not with any consideration of our enemies let them curse but let us blesse 2 With consideâ—â—â—ion of the incorvertible enemy of God rather then the Church should perish let them become as dung for the earth Let God arise and make them that hate him flee before him 3 With serious meditation of Gods justice against sin and sinfull men which may induce us to mortifie the old man and crucifie the lusts that are in us Thus farre of the ordinances referring to the word the first part of what in the beginning we undertooke Fides Catholica OR THE DOCTRINE OF THE Catholick Church Referring to the Sacraments With a particular DISCOURSE Touching the Ordination of Confirmation By WILL. ANNAND Minister of the word and SACRAMENTS LONDON Printed for Edward Brewster at the sign of the Crane in St. Pauls Church-yard 1661. To The Worshipfull and Hopefull young Gentleman Iohn Wells Juni Esq of Heath in the Parish of Heath SIR BEing necessitated to divide where a union was both principally and primarly intended I am emboldened to divulge my thoughts of the Churches Sacraments under the umbrage and tuition of your name and eminent vertues To despond of your favorable Acceptance were to make my self the Subject of their Censure who are more acquainted with that innate candor which attends your refined Abilities Your Education being in the same Colledge with my self makes me more intencely ambitious of your Happinesse and Honor of which last Divinity shews and to her in this Philosophy agrees there are four species or sorts 1 Naturall by birth
now to the several Sacraments in particular which are baptism and the Lords supper Two Ordinances that above all others meet with most opposition we shall therefore through the light and guidance of the good word of God discover unto you their several natures beginning first with baptisme that being the first Ordinance the Church gives to her Members and the first that by her Officers they are invited unto Matth. 3.6 Iohn 3.5 Acts 2.38 Acts 9.18 Acts 10.47 Acts 17.15.33 In it we shall unfold 1. The Nature of it 2. The Elements of it 3. The End of it 4. The manner of doing it 5. The parties who ought to do it 6. Resolve some Questions SECT I. BEfore we come to describe what baptisme is it is requisite to know that there is a twofold baptisme 1. Inward which is the invisible application of the blood of Christ to the soul of the sinner for its justification which is called a Baptizing with the Holy Ghost and with fire Matth. 3.11 2. Outward which is the visible application of the Element of water in the name of the Holy Trinity to the bodies of them that are fitted for or desirous of baptisme which is called a baptizing with water Luke 3.16 Of this last we are at this time to speak of and it may be thus defined It is a Holy Ordinance instituted by God whereby a man by being dipped or sprinkled with water in the name of the Trinity is declared to be admitted into Communion with him and entered into the body of his Church 1. We call it a Holy Ordinance It appears to be so in many respects 1. In regard of him in whose name we are baptized which is in the name of the Holy and undefiled Trinity Matth. 28.19 Holy is the Father Holy is the Son Holy is the Spirit Holy Holy Holy is the Lord God of hosts Isa. 6 3. 2. It is a Holy profession which the party is baptized into he is baptized into the Holy Gospel into the most Holy faith he is brought at this time before the Father of spirits that he may stand before him in Holiness and Righteousness all the days of his life Luke 1.75 3. There are promises at this to oppose what ever is unholy we engage either by our selves or by our sureties to oppose all the enemies of the Cross of Christ and when we are of age we are bound to perform what was promised for us in infancy by our sureties if ever we expect to receive any benefit by the death or blood of Christ Sacramentally applied unto us in baptisme but of this afterward 4. In regard of that holy body into which by this we are entered we are by this Ordinance entered in an open and professed manner into the body of Christ which is the Holy and Catholick Church not to speak of the invisible which is secret and hid Baptisme takes them as Barnabas took Saul Acts 9 â— and declares that they have seen the Lords Christ and the Church beholds him as one of them and he goeth in and cometh out with them of Ierusalem i.e. the Lords people 2. It is instituted by God Baptisme is no humane Invention but hath for its being a divine sanction For 1. God first appointed the Person that did baptize Iohn 1.33 2. The Element wherewith that Person should baptize Iohn 1.33 3. Gives directions how it must be done Matth. 28.19 3. Whereby a man by being dipped in or sprinkled with water in the name of the Trinity Women from baptisme are not to be withheld since Christ is necessary for them Acts 8.12 Man is here only expressed as being of the more noble sex and first created of God The word baptize signifies not alwaies dipping 1 Cor. 10. but any kinde of washing sprinkling with dipping as shall be demonstrated in due time 4. Is declared to be admitted into Communion with him c. baptisme makes not a Christian nor makes one to have Communion with God but declares him so to be for as Circumcision was a sign only of that faith which the believer had before he was Circumcised and as every Son of Abraham was of the Church before his foreskin was cut even so all are Members of the Church by faith either actual or habitual before they be washed by the word with water that onely testifying or divulging that right which either by their own or their Parents faith they have to and in the Church SECT II. THe Element or visible sign with which this Sacrament is to be Administred according to the institution is water signifying the blood of Christ washing or sprinkling the soul for it is the blood of sprinkling 1 Pet. 1 2. and this spiritually poured forth upon the off-spring of the faithful Isa. 44.3 and promised to the seed of the true believer Now between the sign and the thing signified is a sweet and holy harmony in these following circumstances 1. Water is a necessary Element to preserve the life of man next unto aire water must be accounted of absolute necessity yeâ— unto all creatures is not the New birth the spiritual washing of the soul the blood of Christ applied necessary for such as would enter the Kingdom of God Iohn 3.5 2. Water is a cheap Element in most places water is almost free as the air and if it be bought the carriage is rather paid for then the water It is self generally easie to come by Christs Blood Kingdom Merits Glory is had for asking Is. 55.1 3. Water is a comfortable Element it refreshes and cherishes the spirits of every living thing It makes the birds to sing the fields to laugh revives the heart of the strongest Iudges 15.18 Nothing makes the soul look more lovely or beautiful then to be reconciled unto and adopted by God throâ—gh the application of the blood of the Covenant unto it by the spirit of God Tit. 3.5.6 4. Water is a cleansing Ilement things that are soul water makes them clean Among other miseries that that New born infant typically the natural or unregenerate man Eze. 16.4 groaned under this was one that it was not washed yet God washed it with water vers 9. and made it clean the blood of Christ applied to the most polluted soul makes it become white like snow Psal. 51.7 5. Water is a Copious Element the Ocean is an inexhaustible Fountain there is enough in that to furnish all the world with water of water there is great plenty so Christ blood is an inexhaustible Fountain the Saints since the beginning of the world have been drinking of it yet it is not diminished they have been bathing in it yet not straitened Zacha. 13.1 6. It is a Common Element the Sea the Rivers are as Common to the poor as to the rich and as sweetly glide by the fields of the whistling plowman as by the furrows of the great Prince and being drunk refresh the one as well as the other So is Christ and his merits he
their superiours their wisdom in such things consisting in yielding surable obedience yet because this Law is spoken against by some it is not amiss for others to speak for it witnesses or Godfathers may be approved 1. From their unspotted Antiquity the Iews used them at their Circumcision and held the child to be cut in their arms we read of witnesses at the naming of the Prophets Son Mahershalalhash-baz Isa. 8.2 whence learned men have concluded â—the rise of Godfathers And since that have they continued in the Church without check from the best of men 2. From the occasion of their further settlement The primitive Christians seeing themselves in Jeopardy every hour of pain death and torture had other witnesses and Trustees besides the Parent who undertook the education of the child in the true religion in case the death of the Parent or otherwise new how soon the like case may befall this age none can predict especially when they know there was â—o great tract of time between King Edward the sixth of gloriouâ— memory and Queen Mary in such cases Godfathers may be as necessary in England as they were in the Primitive persecution which is one ground of the Law 3. From that love Unity and Concord that by this practice may be preserved among neighbours and believers It is experimentally known that it hath been a quench-fire oftentimes amongst hot spirits may the very nâ—me of a Godfather hath a power in it to work obedience in another and create peace 4. From that harmless profit that hath accrewed to many by that this is so well known that it needs no inlargement a Godfathers or a Godmothers gift is an ordinarly memorial If it be here said that the charge is great that is undertaken by the witnesses c. It must be known that the Parent is not at all disobliged from his duty the witnesses being but asistants to him The particulars of the Churches charge are these 1. To call upon the infant to hear Sermons as soon as capable of admonition 2. To learn the Creed the Lords prayers and the Commandements 3. With all other things which a Christian ought to know for his souls health for his vertuous bringing up so that when he is brought up in these things the witnesses have done their duty and are absolutely discharged either at confirmation of which by and by or at furthest at the day of marriage It is true it seems to be usually objected that even children were admitted to be witnesses for children but let not the Church of England be blamed for that abuse for she hath appointed that No Person be admitted Godfather or Godmother to any childe as Christening or Confirmation before the said Person so undertaking hath received the Holy Communion Quest. 5. Whether the Cross at baptisme accordinâ— to the Law of the Church of England be to be aproved Touching the lawful use of the Cross in baptisme we shall speak no other then what the Church of England hath her self spoken concerning this harmless Ceremony in her Canons Ecclesiastical where after a Preface touching the Princely care of King Iames of blessed memory to recoâ—cile differences by condiscending to remove some things that gave offence which in history we know to be true and in the Canon seems to be implied commends to all her true Members these directions and observations following First It is to be observed that although the Jews and Ethnicks derided both the Apostles and the rest of the Christians for preaching and believing in him who was Crucified upon the Cross Yet all both Apostles and Christitians were so far from being discouraged from their profession by the ignominy of the Cross as they rather rejoyced and triumphed in it yeathe Holy Ghost did by the mouths of the Apostles honour the name of the Cross being hateful to the Jews so far that under it he comprehended not onely Christ Crucified but the force effects and merits of his death and passion with all the comforts fruits and promises which we receive or expect thereby Secondly The honour and dignity of the name of the Cross begat a reverend estimation even in the Apostles times for â—ought that is known to the contrary of the sign of the Cross Which the Christians shortly after used in all their actions thereby making an outward shew and profession even to the astonishment of the Jews that they were not ashamed to acknowlege him for their Lord and Saviour who dyed for them upon the Cross. And this sign they not onely use themselves with a kind of glory when they met with any Jews but signed therewith their children when they were Christened to dedicate them by that badge to his service whose benefits bestowed upon them in baptisme the name of the Cross did represent And this use of the sign of the Cross in baptime was held in the Primitive Church as well by the Greeks as the Latines with one content and great applause At what time if any had opposed themselves against it they would certainly have been censured as enemies of the Cross and consequently of Chrsts merits the sign whereof they could no better endure this continual and general use of the Cross is evident by many testimonies of the ancient Fathers Thirdly It must be confessed that in process of time the sign of the Cross was greatly abused in the Church of Rome especially after that corruption had once possessed it But the abuse of a thing takes not away the lawful use of it Nay so far was it from the purpose of the Church of England to forsake the Churches of Italy France Spain Germany or any such like Churches in all things which they held and preached that as the Apology of the Church of England conâ—esseth iâ— doth with reverence retain those Ceremonies which do neithâ—â— damage the Church of God nor offend the minds of sobermen And onely departed from them in these particular points wherein they were fallen both from themselves in their ancient integrity and from the Apostolical Churches which were their first founders In which respect amongst some other very ancient Ceremonies the sign of the Crosse in baptisme hath been reâ—ained in this Church both by the judgement and practice of those reverend Fathers and great divines in the days of King Edward the sixth of whom some constantly suffered for the profession of the â—ruch and others being exiled in the time of Queen Mary did â—free their return in the beginning of the reign of our late dread Soverâ—ign continually defend and use same c. 3. Because indâ—ed the use of this sign in baptisme was ever accompanied here with such sufficient cautions and exceptions against all Popish superstition and erroâ—s as in the like cases are either fit or convenient The Church of England since the abolishing of Popery hath ever held and taught and so doth hold and teach that the sign of the Cross used in baptisme is no
Bread grows in and rises out of the Earth so did the body of Christ he brought it not with him from Heaven for it had its Original in the womb of the blessed virgin 2. Bread undergoeâ— much labour sown dyes quickens reaped threshed winnowed grinded kneaded baked Christ body under-went the like things It was sown in the womb of the Virgin by Devils and wicked men was he continually threshed and winowed he was grinded in the high priests hall knead in his Cross and Passion baked in the Oven of his Sepulchre and then presented upon this table as bread for his people 3. Bread is broken before it can be food for man men cannot eat whole loaves nor whole joynts it must therefore be broken into parts even so must he be broken upon the Cross in satisfying his Fathers justice before he can be compleat or perfectly made the Captain of our salvation 1 Cor. 11.24 not that properly he was broken on the Cross for that the Scripture should be fulfilled a bone of him shall not be broken Iohn 18.36 Ex. 12.46 Breaking is renting one part of a thing from another so was Christ soul rent from his body his blood rent from his flesh he was poured out like water all his bones were out of joynt his heart was like wax melted in the midst of his bowels without question then broken his bones might have been told they looked and stared upon him Psal. 22.14.17 4 â—read is common to all that are about a table none hath a propriety in it every one cuts sufficient for himself unto whom is the merits of the Lord limited have not all Saints since the Creation been feeding upon them and all that now are and all that shall be every one saying My Lord and my God and yet no scarcity nor absolute propriety but a holy Communion this was darkly represented â—y our Saviours birth what house in a City more common then an Inn and what place of an Inn more common then a stable shewing that the fowlest sinner he is ready to embrace cleanse and entertain 5. Bread naturally strengthens mans heart Psal. 104.15 hence it is called the staff of bread Isa 3.2 the main upholder of natural strength without which man would fall unto his first nothing Nothing more strengthens a drooping soul a doubting Christian then the application of the merits of Christ unto its heart by the holy Ghost with a morsel of this bread men may walk many dayes unto the mount of God 6. Bread is necessary for life so necessary that all things conducing to mans life are subordinate to it as the Reader may know by the Lords prayer if he have not forgot it or slights â—t because common Christ in us Our hope of glory is most necessary and as we know without food or bread we cannot live a natural life we ought to know without receiving of this Ordinance we have no ground to imagine that we shall live a spiritual We dayly hear men chiefly ministers complaining of their peoples Apostacy and yet since this Sacrament in its season was not presented to their faith which might be a strong means of confirming it is not to be wondered to see their people faint stagger and all for want of bread Further between the wine the outward sign and the blood of Christ the thing signified stands this proportion 1. Wine is the juice of â—he grape pressed out by the wine press so was Christ blood pressed out by the weights of his Fathers infinite justice Isa. 63.3 2. Wine comforteth the heart of man Psal. 104.15 the blood of Christ drank in faith in large spiritual draughts out of the vessel or chalice of this Ordinance with the mouth of the affections and received into the stomach of meditation will produce holy purposes and give good spirits to the languishing Christian. 3. Wine encourageth and emboldens It raiseth the spirits that are otherwise cast down and makes the Gyant himself to shout at the flight of his enemy it makes a man to forget trouble and sorrow Prov. 31.6 Ecles 19. Christs blood applied to the soul makes it exceeding bold to fight against principalities and powers it makes them that are of a fearful heart be strong saying feaâ— not Isa. 35.4 and emboldens it to come to the throne of grace Heb. 4.16 It makes the people to clap their hands and shout unto God with the voice of triumph Psal 47.1 4. Wine is of a healing nature Luke 10.34 the Samaritan poured in Wine with Oyle into the wounds of the bleeding traveller the bleeding wounds of an afflicted conscience know that the blood of Christ is of a Soveraign nature to preserve it from dying and yielding up the Ghost Rev. 22.2 From this Doctrine we may draw these inferences 1. When we see bread and wine and feel the comforts of the one and know the necessity of the other to think of Christ and the comforts to be had in his death and the necessity that lyeth upon believers to receive this Ordinance 2. To strive for a spiritual hunger in our approaching to the table of the Lord for otherwise there is no refreshment will be found at the receiving of this spiritual banquet 3. That the Church of Rome by her doctrine of transubstantiation takes away the beauty of this holy Ordinance robbing the people of the cup of the New Testament and by making or teaching that the Accidents of the Elements that is the whitness or roundness of the bread and the colour of the wine to be the sign of the body and blood of the Lord for which cause she is justly condemned by the reformed Churches SECT V THis Ordinance of the Supper is instituted to assure the penitent receiver of the remission of his sins yet all that receive it are not pardoned in regard that some receive it unworthily and their sins are not forgiven justly in as much as the condition upon which the Lord promiseth absolution for his part is not performed upon their part and because of that they are so far from having their soul eased that it is more burthened They being guilty of the body and blood of the Lord 1 Cor. 11.27 by reciving unworthily Now there are three wayes by which men receive unworthily First by not giving due reverence to the mystery in that Sacrament contained Secondly to the ends for which it was appointâ—d Thirdly to the Author by whom it was instituted 1. The Ministery in that Sacrament contained As 1. To the crucified body of Christ this presents unto us Christ and him crucifed and the same reverence or respect that we would give to Chrâ—â—â— were he visibly present with us we must give unto him represented before us by bread and wine Not that we should give it to the bread and wine but to the Person who is represented to us by them 2. All that God ever did do or that ever he promised to do for the best and dearest of his Saints is
general 1 Cor. 14.40 and kneel accordingly 2. It is an humble gesture The ancients worshipped God often by prostration signifying how unworthy they were to stand in his presence who was the God of the whole Earth that is now out of use yet the signification of the same excellently held up by genuflexion by bowing we signifie our apprehension of his great and infinite Majesty 3. It is a sitting gesture This Sacrament is given by the Church with a charge to pray and if the Communicant have a conscience he will pray now let the Scripture be searched the Saints practice be inquired after and what gesture is fitter for prayer then kneeling It is true that usually we sit when we pray at meat yet to reason from a prayer in private business to one that is annexed to Gods solemn worship will not in all things hold and if it should we are not pleading the necessity of kneeling but its lawfulness 4. It is of all gestures the most suitable to behold a sinner where God is and he in Christ where Christ is and he by the spirit sealing to a poor soul and holding forth a pardon what is more agreeable to the nature of the thing then the sinner to receive that pardon upon his knees If it here be said that sitting signifies familiarity with God we can easily Answer that many are more bold with God then welcome and this familiarity is a figure of their own election the true Christian had rather shew his humility And when they have searched they will find that in Gods house sitting is not very often used in the time of prayer with which that Ordinance is to be received The Church of Rome useth it also though Originally she never begot it it being a gesture almost as old if not altogether as Christianity yet we must dispise it no more then throw away a Communion cloth which is decent and harmless though the Papist have it and even so is this though at Rome it be practised These things considered let iniquity stop her mouth and bring no rayling accusation against the piety dignity of the Church of England for ordaining her members to kneel at that Ordinance that gesture being by law established No Minister when he celebrateth the Communion shall willingly Administer the same to any but such as kneel under pain of suspension nor under the like pain to any that refuse to be present at publick prayers c. Quest. 4. Whether it be expedient to keep prefixed times for Administration of the Communion and if offerings be lawfull When the Church appoints this Sacrament to be received at such a day of the moneth or at such a time of the year it is not because those times or dayes are more holy then others but for other reasons the Communion in it self being often to be taken the Church may prefix a time as the first day of every moneth and it is expedient that it be so 1. For Orders sake to keep decency and to prevent confusion it is and may be ordained that the Communion be thrice in the year received and Easter to be one of the times which tends to the Churches Order as much as families dineing together at or about noon an ancient and old practice Gen. 43.16 2. For travellers sake when men are upon â—heir lawful occasions distanant from home and knowing a time before them wherein the Communion will be delivered in all places his devotion may stir him up to preparation and that to a conscionable conversation which could not be done if it were left to the pleasure of every Minister for so thousands might go long without receiving that holy thing whose zeal and piety might carry them forth to a reverent and frequent breaking of that bread and drinking of that cup. 3. For the ignorants sake The Minister may be more suddain in his warnings then some peoples preparation will permit and again more slow then their zeal will allow which inconvenience is preventented by a prefixed time in regard of which the ignorant may be before hand prepareing and at the time be fully prepared 4. For the Churches sake Subjects will keep the days of their Princes inauguration and people the times wherein they obtained some notable victory or great deliverance the Iew will keep in memory the days of Purim may not the Church in memorial of her Saviours resurrection from the dead as at Easter appoint her Members to partake of that Ordinance without being railed at If it be said she hath no Commindement from the Lord for so doing let them know she hath no Commandement from the Lord against it in time and the thing commanded is the very mind of the Lord in nature moreover she doth not do it through necessity but for decency 5. For the Lords sake we may see by woful experience that since these prefixed times were not thought suitable there hath in most places been no time wherein this Sacrament was thought seasonable Our Saviour joyned to it a Remember yet of all Ordinances it was most forgot by Ministers in their Pulpits and by people in closets It was very observable that in the most populous places and Parishes the drunkards complained most of the want of this Ordinance I always took it to be of God good ministers said nothing nor good people that is such as were so accounted God would have it spoke on and therefore opened the mouths of these Asses to reprove the madness of these Prophets hoping for better things we leave them to speak something touching Offerings or Oblations given to the Minister by the people at the times of Communion These are both ancient and laudable and a high part of Gods service and worship whom we are bound to honour with our substance commanded in the Law Ex. 25.2 confirmed by our Savior Math. 5.23 And all the precepts of that Sermon must be kept under the Gospel Math. 5.19 and the wise men shewed their respect to Christ by their offerings Though they be acceptable at any time for they were free-will offerings yet at some time they have been more necessary As 1. When the Church was in want when there was no stock nor treasure in the hands of the Church Officers to furnish the Church with those things it wanted Ex. 35.4 2. When we have received some signal and eminent blessing from God Psal. 76.11 3. When holy and solemn Festivals are to be kept when the three high feasts of the Lord were to be performed of which the Paschal or Easter was one None must appear before him empty-handed Deut. 16.16 but must bring gifts or offerings partly for the Sacrificia and partly for provision for the Levites from which rule the Churches of Christ of old came not to the Sacrament of the Supper empty-handed but brought an offering to the Lords servant filling or putting into his hand a temporal blessing who had filled their hand with spiritual food Quest. 5.
Secondly their stubbornness in opposing those Laws made by lawful power and when punished eâ—ey call out of persecution They held it an undervaluing of themselves to crave this examination of their people by any Law made by the Church and yet no presumption to press it upon them by vertue of their own association in the mean time producing no Scripture wherein directly these things were either to be done by them or obeyed by the people Thus far have we gone touching the doctrine referring to the Sacraments the second part of that work which in the begin-was by us undertaken FIDES CATHOLICA OR THE DOCTRINE OF THE CATHOLICK CHURCH Referring to Prayer With a farther defence of the Book of COMMON-PRAYER Of the Church of ENGLAND By W. A. Presbyter LONDON Printed for Edw. Brewster at the sign of the Crane in St. Pauls Church-yard 1661 To Mr. Francis Winton Robbert Downs Richard Dogget Church-wardens And to all other officers and Inhabitants of the Town and Parish of Leighton c. Gentlemen and in Christ dearly Beloved WHat I first entered upon about three years ago in another place I brought to perfection within these few days in your audience and truly for their sakes for whom the foundation was layed was the roofe chiefely fitted and squared I am emboldned to affix your names to this treatise judgeing that as your patience and charity gave it hearing from the pulpit attentively your zeal and affection will entertaine it from the presse kindly It happened to be your lot after the nations unsettlement to receive orders for providing me a book of Common-prayer as a means judged by our superiors for the Churches tranquillity you hâ—ve here in a few words that book defended by which our submission not for necessity but for conscience unto it may be justified and God be praised that he was pleased to give you that honour as in the least to be helpers in a publick way of that distressed Church into whose doctrine you were baptized Enter into this treatise and learn how to behave your selves in prayer to God and men and for men to God and to some men chiefly for God and to all men in God that with all Saints you may be glorified by God unto which end he shall further contribute his prayers and endeavours who is Your Minister in the Lord Jesus Will. Annand Of PRAYER CHAP. 1. 1 Thes. 5.17 Pray without ceasing GOd who at all times is rich in mercy and ready to forgive yet will have his people to call upon him for that mercy and make known unto him their desires or suits in that particular to signify not his straitnesse or backwardnesse unto them but their duty and dependance upon and towards him This is the third ordinance we undertook to defend cryed down in this generation by some that pretend to the Spirit and therefore to be held up by all that give attention to the word The misapplying of the word in our dayes The neglecting of the Sacraments hath raised such division and broached such foolish questions which gender strifes 2 Tim. 2.23 that the gift or spirit of prayer thoâ—gh mâ—ch boasted of was never lesse possessed that chiefly consisting in love and Charity Yea that gift of prayer that was became much spoyled not to speak of them that altogether threw it down as a thing of naught by some mens unnatural uncharitablenesse heedlesse impertinencies strange extravagancies apish gestures ugly faces and ridiculous tones which yet was no more to be wondered at then to see a stranger wander that either willfully hath left or cruelly murthered his guide Their flighting or disgracing that rule of prayer given to the Church by our Lord and Saviour was without question the ground or stem upon which these errors grew and stood and the matrix or wombe wherein their Heteroâ—lite petitions were conceived and bred but for the present to let them passe In prayer there are three things 1 Petition Iohn 17.51 2 Confession Psal. 51.5 3 Thanksgiving Rom. 6.17 We shall chiefly speak of the first the other two naturally following it will come and present themselves to our meditations freely without a particular summons for which cause it is by way of eminency called and 〈◊〉 for the present be entituled prayer In which we shall 〈◊〉 1 Its Nature 2 Its Ground 3 Its Parts 4 Its Rule 5 Its Hinderance 6 It s Form 7 Resolve some questions SECT 1. The Nature of prayer shall not be unknown to him that exerciseth his understanding about the parts of this description It is an immediate hearty calling upon the true God through Christ according to his will for the obtaining of any blessing to or diverting of any judgment from our selves or others for whom there is hope God will be entreated 1 It is an immediate c. This excludes praying either to Saints or Angels and according to the rule of prayer shews that immediately it ought to be made to our Father which is in heaven without making any direct prayer to Saints besides God or indirect by Saints to God though they be in heaven 2 It is an hearty calling c. It is not only a speaking lip but a praying heart that shall be accepted when the mouth is pleading and the mind not closing there is a more just cause of Gods complaining then of Delilahs Iuâ— 16.15 How canst thou say I love thee when thy heart is not with me he that would have God to have a pittying eye and a powerfull arme must in himself have a praying heart hence it is called a lifting up of the soul Psalm 25.1 and a pouring out of the soul 1 Sam. 1.15 In a word quod cor non facit non fit that prayer that is not hearty is but babling not praying an act of disobedience not duty heighting sin not removing judgment nor procuring mercy 3 Upon the true God Daniel and his companions prays unto the God of heaven Dan. 2.18 David to the Lord God of Hoasts Psal. 84.8 Moses Comes in the name of the Lord God of the Hebrews Ezek. 7.19 The God of Abraham The God of Isaac and The God of Jacob is the God of the Christians and to him the vow only is to be performed there is God can deliver after that sort he doth let prayer therefore be made only to him and daily let him be praised let none say any more to the work of mens hands ye are our Gods for in him only the fatherlesse findeth mercy Hos. 14.3 4 Through Christ before the fall men might have worshipped without a mediator but since we must make Christ as the Tyrians did Blastus Act. 10.20 our friend he is the eye by which the Father sees the miserable the ear by which he hears the humble the hand by which he helps the impotent the feet by which he hastens to relieve the oppressed and the heart by which he delights in the prayers of his people 5 According to his will This
or Superiours 1. Tim. 2.1 There are five sorts of persons cheifely need our prayers and we sin if they want our charity when we aproach the throne of God they are Magistrates or Princes Ministers or Evangelists Apostates or backsliders Heathens or Idolaters Saints or Religious 1. For Kings Magistrates or Princes whether we be under good or bad governours that God that hath set them over us commands prayer for them from us 1 Tim. 2.1 good men have done it for wicked cruel and Idolatrous Princes Gen. 20.17 Dan. 4.19 Dan. 6.21 also for good kings 1 King 1.29 and thy are the sonnes of Belial that do it not For 1. Their frailties and Imperâ—ections stand in need of it kings are but men in nature and have their failings witnesse Davids Ambition Hezekias forgetfullnesse Iosias rashnesse and Solomons wantonnesse Non tutum est semper bonum dare consilium Regibus was an old saying 2. Their dangers and their labours to procure our good deserves it they are higher then others so their care is greater then others no crown but hath its crosse if not visibly to their subjects yet sensibly to themselves Bonus Rex servus est publicus It was a true speech and had much under it that was uttered by the Emperour Trajan that the Sea and the Empire were pleasant to look upon but troublesome and dangerous to be upon 3. Our Christian profession binds us to it If we would not be thought to be infringers of the laws and examples Châ—ist and his Saints have layd before us we are not to forget our Soveraign when we minde our selves and justly may God shut that part of our prayer from him that is not attended with this piece of loyalty We may think it a slight matter to oppose magistracy but God is strong and mighty to uphold his own ordinance and through justice seldome can we see Traitors go in peace to their graves Scripture shews us that Zimry had no peace who slew his master 2 Kings 9.31 and though they should scape on earth first or last they shall receive damnation Rom. 13.2 This is a scripture truth and a secure or deluded conscience shall never be able to ward its blows Let a prince be a hunter after Innocent blood Let him be a known Hypocrite Let it be known that God hath forsaken him let it be known that an evil and wicked spirit possesses him let it be known that God hath designed another to succeed hiâ— all which we know to be true of Saul yet who can put forth his hand against him and be guiltlesse seeing he is the Lords annointed 1 Sam. 26.9 Every true Christian will pray with David the Lord forbid that I should v. 11. The Macedonians had a law that condemned and put to death five of their nearest kinred that were once convicted of treason In a word our goods our bodys our lives and our prayâ—rs are to be laid out in the service of our Prince or else we are traitors to the King of Kings and may be punished by his deputy here on earth 4. The good or the evil that they may be the cause of may force us to iâ— An oversight in the general may ruine a whole army a single errour in the pilot may sinke a rich ship Kings and princes like great oaks if they fall will spoyle thousands of the lower shrubs that are about them they are the eyes of the nations to prevent dangers and perceive conveniâ—nces It went ill with him in scripture that cryed out My head My head 2 King 4 19. Regis ad exemplum totus componitâ—r orbis It is observable in sacred writing that Israel after their rebellion from the house of David never had good Kings all of them being successively wicked which made the people desperatly prophane untill God swept all away for ever but in the house of Iudah which did cleave to the house of David we find good Princes making their people good and sometimes wicked Princes makeing their people sinners such influence hath the lives of Princes upon the practises of their subjects which consideration will make the Christian pray for his soveraigns happinesse 5. Their true title and lawfull succession calls for it since in their persons they must dye like men to avoyd future danger we are to pray for their successours that God would out of their loyns raise up seed to sit upon the throne the first Saint we find praying for a King is Abraham and his prayers are for the Kings seed Gen. 20.17 a local alleigance we owe to every Prince in whose country we are â—nd a natural to that Soveraign under whom we are born ' a great part of which consists in this doing for Abraham was a stranger and a sojourner in Gerar when he prayed for posterity to King Abimelech 6. The best of Saints both to the good and wicked Kings have done it 1 King 1.34 1 Sam. 10.24 2 King 11.12 Act. 28.29 Vivat Rex or regnes in aeternum was a usuall complement the Pinces of Persia gave their Heathen kings Dâ—â— 5. 10. Dan. 6 6. the same is used by Daniel A man greatly beloved then to the same kings and by all true subjects to this day throughout the world whether Christian or Heathen Dij te servâ—nt was the Romans prayer at the Installment of their Emperours Dâ—j te servent Feliciter Imperator es cumfilio im peres was the prayer of the inhabitants of Tysdrum when Gordianus was proclaimed Emperor Antonie Pie Dij te servent Antonie Clâ—ments Dij te servent Antonie Clemens Dij te servent vincis Inimicos hostes exuperas Dij te tuentur did the Roman Senators cry out having read some letters from Antonius their Emperour and God save the Kâ—ng was the usual petiton of the Hebrews at the anoynting of their Kings and the same is the acclamation of the Châ—istian at the Coâ—onation of their Princes What shall we say since the days of Gambrivins who according to Authors was the first that ever ware a crown or royall Diademe never had people morâ— reason to pray Give the King thy judgments O God then the people of these nations and for such as do is not let them know that the subjects of the South shall rise up in judgment against them and condemne them at the last 2. Ministers pastors or Evangelists must be partakers of our prayers and ought to be remembered of us when we appeaâ— before God When those Cedars as Sylvarus and Timotheus men of the highest rank seeme to be pillaâ—s in the caâ—tâ—h of God want the prayers of the people and call for it 1 Thes. 5.25 Rom. 15.30 Ephes. 6.18 19. Heb. 13.18 Pâ—il 1.19 shall others that are but as shrubs and in comparison of them seem to be but smal pins in the temple of the Lord go without our prayers These things ought not so 〈◊〉 bâ— For 1 Of all men they have the greatest discouragements in the works of their
she may be made clean Ierem. 13.27 7. The Saints practises that are recorded therein What ever we find the Saints prayed for and were answered ether ad voluntatem or ad utilitatem whether to their will or to their well may be a rule for us to pray by and therefore we may pray to be delivered from unreasonable men 2 Thes. 3.2 or the buffetings of Satan 2 Cor. 12.8 2. We come now to the particular rule Which is that prayer composed by Christ and recommended to his Apostles as a prayer Luk. 11.2 and to be a rule and standard of all other prayers Mat. 6.9 Unto which rule scale or ballance should we bring most of their prayers and petitions who refused this form and rule especialy those that had reference to things lately acted upon the stage of these Kingdomes and the reason why they did so pray we might write over them and upon them MENE TEKEL Dan. 5.25 26. In this rule or pattern of prayer their are four things to be observed 1. The Preface or Introduction to the whole prayer In these words Our Father which art in heaven 2. The substance or the petitions themselves which are asked in that prayer In these words Hallowed be thy name c. 3. the greatnesse or excellency of the person unto whom that prayer is directed In these words For thine is the kingdome c. 4. The confidence of the petitioner to be heard in the things prayed for In this word Amen All which in generall shews 1. That we are to make a holy decent and honourable entrance or preface unto our prayers It is but blunt to hear men bolt forth thir petitions without giving God some holy title as Almighty God or holy and gracious Lord or Eternal God A Centurion beseeched him saying Lord I have a servant lieth at home sick of the palsie c. Math. 8.6 2. That when we come and appear before God we are not alwayes to be swelling in titles but have some enlargement by way of request contrary to the practise of some in our days that pretend they do appeare before God and speake of high things yet as if it were below them they will aske nothing of him but let us do otherwise for we have not been so learned by Christ. 3. That when we come to God to receive from him we are not to go from his presence except something be given to him from us we are at least to be thankfull unto him which is done when we divest our selves of all power worth and merit ascribing all the glory unto him 4. He that prays ought not to waver or be regardlesse but full of faith and desire to obtaine the things he openeth his mouth unto the Lord for and faithfully as well as heartily say Amen But to be more particular In the preface there are two things by which our prayers are to be ruled 1. What God is Our Father 2. Where God is which art in heaven He that comes to God must not only know that God is that is that there is a God of himself but also what God is to him as that he is his Father which is by Christ and neither can he so call him but by the spirit So that the three persons in the Trinity must be all believed by him that would pray as he ought Again God being our Father teacheth us 1. To love him 2. To fear him 3. To obey him 4. To honour him 5. To depend upon him 6. To love and pray for each other 2. Though it be said he is in heaven we are no to suppose he is confined there as if he were not upon the Earth for as a King though he be in all parts of all dominions by vertue of his laws and officers yet chiefly and in a more eminent and majestick way he is at the Court. So is God our Father said to be in heaven being there in his greatest glory Majesty and Dignity From this we learn 1. That we pray to none but to them whom we are assured to be in heaven It is foolish to pray to them of whom we have no certainty that ever they were and dangerous to pray to them of whom we have no great hopes that they are in heaven In both these respects therefore the Church of Rome had better reforme her self that her prayers may be answered 2. That we pray to none in heaven but to them that begat us to our Father only are we to pray now all others that are therein both Angels and men acknowledged themselves to be our fellow servants and therefore though in heaven not to be prayed unto 3. To have no earthly Imagination or thought in our heart in the time of prayer whether in respect of the glorious Trinity whom we pray to or of our selves or others whom we pray for As heaven is in our mouth so it ought to be in our affections 4. To have raised desires lifted up hearts all the time of prayer Heaven is high above us and we must lift up the voyce of our soul to be heard by our Father there and truly men ought so to compose their prayers in the length of them as not to destroy their own or their peoples fervency a thing not much noted and observed in our days 5. To be ever disposed and and fitted for prayer where ever we are in what place or dungeon we be God is above and heaven is above our fathers mansion house so that no time shall we misse of him nor no time shall he be from home 6. To have ever a strong confidence and faith to be heard in prayer Men may hinder much good doing upon the earth and may encompasse the Saint like bees then his hope is this that their hands are but short they cannot keep his prayers from ascending and therefore with confidence he may send them up 2 The next considerable thing in this prayer are the petitions that are in it In number they are six as Hallowed be thy name c. From them in generall we learn 1. To pray for things of moment and of weight All the petitions are of great concernment and indeed necessary to come to God begging trifles is below his Majesty and Grandour a Dâ—is nihil pretendum nisi bona simpliciter 2. To pray for nothing but what is good There is nothing in the petitions that is hurtfull either for the soul or body of man this should learn us to be farre from cursing or wishing evill to any person and indeed the curse may fall upon them that makes it he whom thou art so cursing may be praying Let him curse O Lord but blesse thou If this part of prayer had been eyed by many there had not been so many uncharitable petitions put up as there was These six petitions divide themselves into two parts Three of them concerns God Hallowed be thy name c. Three of them concerns man Give us this day our
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
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
they dye like men Psal. 82.7 and after death commeth judgement Heb. 9.27 2. Ministers must read the Word St. Paul seriously pressingly exhorts his Son Timothy to give attendance to Reading 1 Tim 4.13 It is the Scriptures that he professeth he is come to open therefore his heart and breast above all mens should not be shut against it He cannot execute the Office of an Ambassadour that is ignorant of the Nature of his Commission nor he of a Divine that is not wel read in the Word of truth God in some sence never gave his Pleâ—â— potentiaries to a Minister but the Scripture always is proposed for this Rule he must be therefore an Aâ—ollos mighty in the Scriptures Acts 18.24 His calling is to draw men from darknesse into light from the power of Sathan to the power of God Act. 26.18 The light therefore of the Scripture ought to be in his hand constantly and the Gospell which is the power of God ought to be in himself powerfully 1. That he might Preach the Word boldly 2 Tim. 4.2 Prudently Eccles. 12.10 11. Aptly 1 Tim. 3.2 Savingly 1 Tim. 4.16 2. That he may pray servently Iames 5.14 15 16 17. 3. Administer the Sacraments purely 1 Cor. 11.23 4. Visit the sick comfortably Iam. 5.14 5. Convince the gain-sayer strongly 1 Tit. 9. 6. Reprove and admonish the Offender meekly 2 Tim. 24 25. 7. That he may save himself and all that hear him Eternally 1 Tim. 4.16 3. All people must read the Word No person is exempted of what degree quality or condition soever high or low rich or poor Male and Female ought to perform this duty Every one must let the Word of Christ dwell richly in them that would dwel with Christ enjoying those Riches that shall never fly from them the truth of this appears from what hath been spoken in the proof of the Doctrine yet by way of supplement let us adde 1. The rich and high ones of this earth must read the Scriptuâ—e 1. That they may not set their hearts on riches Psal. 62.10 2. That they do good to the poor 1 Tim. 6.18 especially toward the poor Christian Gal. 6.10 and that he might do both bountifully not grudgingly 2 Cor. 9.6 7. 3. That they be not high-minded 2 Tim. 6.18 4. That as God hath blessed them above others they might go in holynesse and devotion before others Matth. 5.16 5. That their works of charity might be suitable to their plenty 1 Pet. 4.9 10. 6. That they might not oppresse the poor Isaiah 1.17 7. That they may render to all their dues Rom. 13.7 8. That they might be rich toward God Luke 12.21 Laying up for themselves A good Foundation against the time to come that they may lay hold on Eternall life 1 Tim. 6.19 2 The poor and low ones of this Earth must read 1. that they may never distrust Gods goodnesse to themselves and their posterity Gen. 48.15 16.2 that in patience they may possesse their souls neither grumbling against God Iames 5.10 11 nor grudging or envying any man Psal. 37.1 3. That they might with the stronger faith pour out their desire before God for things they stand in need of Psal. 42.8 4 That a Momentary affliction may work for them a more Eternall weight of glory 2 Cor 4.17 5 That they be not false accusers Incontinent fierce despisers of those that are good Traytors 2 Tim. 3.3 4. Again 1 All the male-kind must read it 1. For they were made according to Gods image which consisteth in knowledge righteousness and true holinesse which the Scripture worketh in men Ephes. 5.26 27. 2. That they may admire Gods wisdome goodnesse and greatnesse in making all creatures for his use Psal. 8.6 3. That they may use all those gifts to his glory which he gives to them 1 Corinthians 12.8 4. That they might not be drawn aside by the flattering tongue of a strange woman Prov. 6.24 5. That they might be temperate and sober in the use of all Gods creatures Ephe. 5.18 6. because the Scriptures were written to them It s written to Fathers 1. Iohn 2.13 to young men to little Children v. 14. It s written to old men and young men therefore they must read it as an Epistle sent to them from God for the ordering of others and cleansing and purifying themselves 2. All the Female kind must read it the weaknesse of woman should be a spur to excite them to the knowledg of the word of truth I have read of one Catharina Alexandria who during the persecution of Christian Religion An. 309. did so rationally refuse the practises of Heathens and Infidels against the faith of Christ that she caused severall of the wisest of them to subscribe to its doctrine and turn Christian their most accute reasons being blunted with that divine wisdome which appeared in that virgins tongue But to proceed that sex is to study the Scriptures 1 That they may continue in Faith and Charity and holiness with sobriety and be saved by Child-bearing 1 Tim. 2.15 2. That they may so demean themselves as may give no occasion to any to be enticed or drawn after them Gen. 14.1 2.3 That they provoke not the Lord to anger through pride haughtinesse and disdaine Isa. 3.16 4. That they may keep within those bounds God hath set them and not exercise authority over the man as to preach c. 1 Cor. 14.34 1 Tim. 2.11 12. SECT 2. WE are now to give some directions touching and about Reading and they shall be 1. Before Reading 2. In Reading 3. After Reading By these as by three doors the Word of Christ enters in and dwels 1. Before Reading 1. Pray that God would give knowledge to understand his Word It was Davids Petition Open thou mine eyes that I may behold wondrous things out of thy Law Psal. 119.18 the naturall man cannot see the things of God 1 Cor. 2.14 The Spirit of God must make us to understand the things of God In his Word there are many things hard to be understood and in them we may easily miscarry there are also many things plain and they have a further reach then man can at the first perceive Let God be called upon therefore that he would open thine eyes and cause thee to understand the meaning of the Holy Ghost The Saduces did read and yet erred in that great doctrine of the Resurrection not knowing the Scriptures 2. Pray that thou mayst profit by the Word Read not Scriptures to put off time but to prepare for Eternity it is best for thee to desire this if thou profit not by Reading thou shalt be on the losing hand if it do thee not a great deal of good it will do thee much hurt if it dot subdue thy sin it will increase thy punishment Study not therefore the Scriptures to fetch thence curious and sinfull questions the forerunner of Heresie Tit. 3.9 10. but to increase thy spiritual wisdom Even to know God and his