answer was Christianus sum intermittere non possum I am a Christian I must keep it and that day being commonly so called Saint John calls it so likewise as either set apart for him or instituted of him which brings us to the next thing to be considered viâ— 2. The Authors of that change The keeping of the Christian sabbath or the observing of the first day of the week for the day of rest in the Church of Christ whence was it from heaven or of men it is answered from heaven by Heavens great Trumpeter we are freed from any duty to the Jewish feasts or sabbaths from Heaven therefore doth our liberty come but whether first appointed by Gods Son or by Christs Apostles the Scripture is silent but that it was done by the spirit of God in one of them is certain We read that Christ carried forty dayes with his Disciples after his resurrection speaking of the things pertaining to the Kingdom of God What things conduced to the honour and glory of God how the Church should be ruled ordered and guided did our Saviour without question speak of there is written enough for us to believe but all that he spoke is not written Iohn 20.30 Now among those things this circumstance of time for publick worship might be treated on and spoken off Christ is Lord of the sabbath and he might remove it from the last unto the first day of the week If not changed by him then without doubt by his Apostles who were in points of such high concernment guided by the infallible spirit of God they durst not of their own accord teach any thing to any nation but what he gave them a commandement for Math. 28.18 And in this case what he spoke to them in the closet they might reveale on the house top and by their preaching administring the sacraments Laws touching gathering of collections upon the first day we are to conclude that that spirit that led them into all truth led them also to this practice and according to them in this hath the Church of Christ directly constantly holily set apart the first day of the week for the worship not by its own authority it being not in the power of the Church Men or Angels to alter the day but in him only who is Lord of it or them who are immediately and infallibly guided by the spirit sent from him but by example from the practise of the Holy Apostles this day viz. the first of the week is kept for the Lords service and because of that not unfitly called now as it was of old the Lords day as instituted by him or by his Disciples It is time to see the third thing viz. 3. The reason of the change Goâ— nâ—ver changes his will but he ofâ—en wills a change darkly it seems to be his will that a change be made in some time of the world of the circumstance of time required for his own worship in giving the Law but to come to the reason of that change from the last to the first day of the week it might be made 1. From the indifferency of the Law at the Creation God blessed the seventh day and hallowed it now while the people were in bondage it may be questioned whether the Aegyptians would suffer them to rest since they were denied three days to sacrifice God at the establishing of his Law upon the Mount Exo. 20.2453 years after the Creation before which time the doctrine of the sabbath was never written God in the Law makes it moral that men shall for ever work six dayes and the seventh day they shall rest says not precisely the seventh from the Creation but in general one day in seventh now by this the time might be changed and the Law not at all altered since mâ—n even under the Gospel gives God one in seven which is that onely the Law requires 2. From the proportion of the Law the Law of the sabbath is because God rested from his work of Creation the change might be because God the Son rested from his work of redemption God the Father sanctified the beginning of the seventh day because he then ceased working God the Son might have the dâ—wning of the first day sanctified because he then ceased suffering This is by some thoâ—ght to be darkly mean by that Text Hâ—b 47.8.9 The work of redemption was greater then that of Creation being done by the blood of God and the sabbath day being not precisely commanded on the seventh from the Creaation he that is Lord of the sabbath might command it to be kept in memorial of his resurrection which is â— new Creation unto Holiness and good works whence it might be called the Lords day 3. From the power that the Lord hath over the 〈◊〉 This might be done that we might know the Son of Man is Lord also of the sabsath Mark 2.28 He hath power over and he can say to the seventh day from the Creation Go and it goes and he can say to the first day of the week Come and it comes if the sabbath hasten to come abroad the seventh day shewing it self to be a day to be rested in he hath power to forbid its out going until to morrow he spake to his Disciples of things pertaining to the kingdom of God which are not written and the change of this might be one however the Spirit that guided the Church by the Apostles did not erre Christ having all power given unto him he gave them a power to change the day none durst presume to have altered a sabbath that had been instituted of God Laws made by him can onely be altered by him a change there was we know It must be by some that had power given them and that was the Apostles who had not the power of themselves but it was given them by one that had all power and was Lord particularly of the sabbath who bound it up in the Napkin that was about his head with the sacrifices that did attend it and left them both in a place by themselves in his sepulchre Col. 2.16 17. 4. From the change of that outward worship enjoyned by the Law the old sabbath had oblations circumcisions sacrifices washings c. All which were now to be abolished as to their outward act no circumcision now but that of the heart no sacrifice but that of prayer and praise these things being these things being removed God would also have the day removed they might dote upon those things still and to wean them from it another day is appointed and a new time set for that worship now to be per formed for though some of those parts of worship were continued after Christs death yet they were languishing dying and giving up the Ghost and in a few dayes were quite buried which though some amongst us would breath life into again and make them rise and appear in the Holy City shall never be seen to live more since
and were thus quarterly observed The Wednesday Friday and Saturday after Witsunday is the first Ember week the saâ—e days after exaltari crucis or the 14. of September is the second the same days after Iodocus Lucius or the 13 of December is the third the same dayes aftâ—r the first Sunday in Lent is the fourth According to that old verse Post Cineres pâ—nter post crucem poâ—que luriam Mercurii Veneris Sabbatho je unia fient The whole week is called Ember though the fore mentioned days were not only observed by the Church for the ends hereafter to be mentioned Why they were called Ember weeks or days is doubted some say from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. Dies aday as if those days were singularly to be observed others from two Saxon words viz. Em. a Brother and Bertnable this may signify something Others say they were so called from that ancient and no lesse religious custome in using haircloath and ashes in time of publick pennance which was in these times performed by the Church for which cause also the first day after Lent was called Ash wedensday and therefore called Diâ—s cinerum or then from the Old custome of eating nothing on those dayes untill night and then only a cake baked under the Embers or Ashes which was called panis subcineritius Ember or Ashy bread They were kept by solemne prayer and fasting for these reasons 1 That the Church of God under the gospel might not be behind the Church of God under the law in point of devotion and piety the church of the Jews had their Iejunia quatuor temporum four solemn fasting times in the year instituted by themselves all of them mentioned with a special promise Zacha. 8. to respect the order of the thing done rather then the order of the text The first was the fast on the 10 day of the tenth moneth viz. Tebeth answering to our December upon which day Nebucadnezer first layd siedge to the city of Ierusalem the second is the Fast of the 17 day of the fourth moneth Thamaz answering to our Iune on which day the city of Ierusalem was taken the walls of it broken and Idolatry set up in the temple the third is the 9 day of the fifth month Ab answering to our Iuly for on this day was the temple burned first by Nebuchadnezar King of Babylon A. M. 3360. And afterward by Titus the Roman General A.C. 69. the fourth is the third day of the seventh month Tisri answering to our Sâ—ptember for the murthering of Gedalia see Ier. 41.1 2 3 4. Now that the Christian might not be behind the Jew in the service of God those four Ember weeks almost at the same time of the year are set apart for solemn prayer and fasting in the Churches of Christ. 2 That there might be a blessing given to the fruits of the earth then either sown growing or gathered For now in those seasons the corn and fruits of the earth are in most danger and these days were appointed for solemn days of prayer for their preservation 3 That they might in some sort chastise their bodys for the sins of the last quarter and prevent exorbitancies for the quarter to come prayer and fasting will cast out the worst Devil to beg earnestly that God would pardon the sins of the last quarter quarterly can favour no more of superstition then to crave mercy upon the sabbath for the sins of the last week or in the morneing for the sins of the night begging withall to have grace assisting them in the dutys of the aproaching quarter weeke or day 4 That every Christian might assist the Church in her sacred ordinations the sabbath following In the next Immediate Sabbath following each of those days were men separate and set apart by ordination for preaching the word and administring the Sacraments This being known for Christians to meet in publike to call earnestly upon God for him to blesse those souls that were then going into his vine-yard that he would sanctify their gifts and give them courage zeâ—le knowledge and holynesse and make them Instrumentall of bringing in many sons and daughters into glory was a most laudable custom and pious practise For which end these days were in apeculiar manner set apart Besides those four solemn fasts observed by the Jwes they had other fasts though of lesse concernment as the 10. of Nisan Abib or March because Miriam dyed that day Some the 8 day of Tebeth or Dâ—cember a day of great heavinesse for the translation of the Hebrew bible into Greek by the seventy Interpreters A. M. 3699. Some precise ones fast every Munday and Thursday and their fast endures untill the evening that the starrs appear The Christian also hath other Fasts besids those grand ones above mentioned Some abstaining from meat for one cause and some for another besids the vigils of every feast Wedensdey and Friday have been days of abstinence of old in the Church and publick fasts are generaly upon them days WedensDay is fasted in memorial of our Saviours being sold by Iudas and Friday in regard of our Lords crucifying Some also abstain on Saturday in memorial of that sorrow that was upon believers while our Saviour lay in the grave praying for a remission of those sins which were the cause of the death of the son of God Quest. 5. Whether it would bring Advantage to the Church now to have those days again observed There is a distinction passes mens mouths often without consideration that such days as these might be profitably kept dureing as it were the Churches nonage but not now when truly were the most sort of Christians looked after and tryed this time would appear to be their doteage these days therefore being observed would advantage the Church much every way particularly in these respects 1 To prevent schisme saction sedition or heresy for young Christians to see their parents and their teachers walking in the steps of the Ancient Churches and seing an holy and orderly conformity between them would much strengthen them against the pernitious doctrine of hereticks or discontented persons 2 They in a great measure satisfie the desires of the most devout there are really religious souls who exercise themselves continualy in prayer There are many that use the world as though they used it not Now such times as these fulfill the expectations of their hearts helping them to poure out their souls before the Lord in publick which otherwise through want of those opportunities might either not be done or with lesse profit For their fakes therefore we may say to the Governours of the Church Restore unto us the ancient paths 3 They will confirme us in the truth of the 9 Article of our Creed viz. the Communion of Saints not to speak of that Communion the Saints have with the head but with each other they are of one nature and heart alike disposed they have no externall fellowship in
the flesh yet they have an interest in each other as in their teachers as in their hapinesse in their victories in their warrs in their fruits of the Earth which stedfastly to believe the observeing of these days were of great concernment 4 It might put a dayly check to growing sin when men otherwise cold in their acts of repentance and dutys of mortification should observe a solemn quarterly appearance before God for the ends above mentioned It might stirre them up to pray for a blessing on the fruits of the Earth and crave a pardon of their sins formerly committed which by degrees might make them perfect holinesse in the fear of God Quest. 6. Whether it might not be an acceptable service to have anannuall fast for the crimes lately acted in England This Question took its rise from the Authors occasionall reading of a motion made to the late long Parliament by one preaching before them for the keeping of a Fast in regard of that blood that was shed in the dayes of Queen Mary during her five years raign If that was supposed necessary sure this supposition is not to be thought vain It is not to be reflected on particulars either touching crimes or persons that being forgiven by an act of Oblivion here on Earth but since it is not for ought we know ratified in heaven it may not be in vain to sound a trumpet in this our Sion and proclaim a day of humiliation for 1 Flagitious and unheard of crimes have been acted and that that not in a corner but before the Sun such as were it possible should not be told in Gath. 2 God for a time may only keep away wrath some acts were of that nature that the world never knew that sin to compare with them and therefore there may be expected strange judgements God hath them written down and will without question without much entreaty visit for them therefore prayers and tears are to be offered to expiate the guilt 3 The Actors for a great measure seem not yet penitent we might charge many but it were to be desired that such as blew up division for their own ends whom God hath alwayes crossed would not keep up division to the Churches disturbance and their own ruin 4 To remove the scandall that may be in all ages and is in those times cast upon our profession King killing was once a doctrin charged upon the Jesuits who ever denyed it but now our religion bleeds by Turkes Jewes and Papists to let the world see that we are better catechised it is expedient that the Ministers of the Lord weep between the porch and the altar that it may be known those practises are both detested and abhorred by true Christians 5 That future ages might beware of the like crimes to open a story in the eares of the young might have the some influence upon tender yeares as the beholding of old Dâ—unkards had upon the children of the Lacedemonians which was to make them shun the like actions 6 The hypocriticall fasts that have been so many deserve to have one week in the yeare that God may not remember them never greater sinners then those that presumed most to performe this duty of fasting and usually before they undertook notorious actions like Machiavil who sometimes appeares like a Devill and another time like a Saint God hath not forgotten these things and therefore they are to be regarded They were in their own nature sufficient to have made even God himselfe loath the very place they were made in and he often bringing the sins of the Father upon the Children if not upon themselves calls upon this generation to cry aloud CHAP. 7. Of a Feast FRom a fast we come to a feast both are Christian and therefore not an unlawfull transition he is a stranger to the Calender that is ignorant of the vigills ushering in the Saint We have seen two dayes wherein Christians may hear the word taught this is a third wherein possibly there may be a mariage in Cana of Galilee and though the Church Catholick invite neither the mother of Jesus nor his disciples as that of Rome doth it is not out of disrespect to either but out of their incapacity to be present yet Jesus is alwayes called Now every pious soul with David goeth to the house of God with the voice of joy and praise with a multitude that keep holyday Psal. 42.4 Fast or day of uhmiltion is appointed for mercyes to be asked a Feast or day of thanksgiving is designed for returning of praises for favours already received and is Either private or publick 1 Private which is a sweet and holy rejoycing in the Lord for some speciall mercy shown to a mans own soul or familie in particular to this is joyned reading of the word 2 Or publick enjoyned by authority for the returning thanks unto the Father of all good gifts for some peculiar blessing shown that Common-wealth in generall unto this is joyned preaching of the word for the stirring up of affection and of this we are now to speak and shall see as in the Fast. 1. The Nature of it 2. The Ends of it 3. The time of it 4. The manner of it 5. Resolve some questions concerning it SECT I. The nature of it 1. It is an extraordinary solemn and joyful appearance 2. of a Christian people or congregation 3. for thâ— performance of holy duties 4. Especially of praise and thanksgiving 5. for benefits or mercy received It an extraordinary solemn and joyfull appearance is this to distinguish it from the Sabbath or Sunday wherein there is a solemn appearance but that is ordinary this is extraordinary Neh. 8.1 2. Of Christian people or Congregation this is to distinguish it from the Feasts of Turks Jews or Pagans who have days set apart to worship for some special favour shown sometimes privately and sometimes publickly but the feast we are upon is a Congregation of Christians 3. For the performance of holy duties When there is a solemn appearance of a Christian Congregation it ought to be supposed that something sutable to their profession will be done before they part and the duties must be afterwards spoken of 4. Especially of praise and thanksgiving this is the chief end of this extraordinary appearance to return praises for mercies received and to adore the Majesty on high for his peculiar favour Nehem. 8.17 18. From this it is called a day of thanksgiving though prayers and supplications be made for all Saints on it yet thanks and gratulations is especially intended by it 5. For benefits and mercies received It is thankfulness that keeps Gods hand open he that would come to God suing for new favours must come with Iosephs brethren with double money in his hands thanks for the former and faith to procure future favours The Church possibly sees her enemy that wicked Haman fall before her blame her not if there be joy in all her Cities Ester 9.18
says my Author I will leave them yet since the New year is so near and having now a fit opportunity I am loth to leave my Reader without a New-years-gift a small pack of Religions that may if well Husbanded carry him through the whole Year without want I intend to discover the naked truth and therefore I will present the first with a sound-limbed Adamitâ— he wil save the buying of clothes that 's something and assure thee that thou hast no sin he 'll shew thee nay perhaps conduct thee to Paradise before the year go round If thou like not him Here is a Familist he will have thee to obey all Magistrates though never so tyrannical be they Jews Gentiles or Turks a good Religion for some of this age when thou art served of him sufficiently lend him thy neighbour That there is no Heaven nor Hell but upon Earth is a note that thou shalt hear constantly from him fall but out with thy wife and accuse her for a whore he will give thee a Bill of divorce and give thee a new one If there be any that will not believe this Doctrine they shall never be forgiven in this world nor in the world to come I am perswaded if this be true thy wife will finde it a hard matter to come to the Kingdom of Heaven Put up this Religion close and use it not often left the good woman hate thee But Here is a grave Socinian he will bind thee to nothing that is commanded in the old Testament That eternal death is nothing but a continual lying in the grave is his judgement Upon this ground thou mayst live merrily all the year long Or if you please you may entertain This pretty Traskit as long as he knows thee thou shalt know it is not thy duty to keep the Christian Sabbath I cannot affirm it but possibly he will circumcise thee shortly his nail appear as if he were good at such an act If neither of these please you Here is an Antinomian he thrusts both Tables of the Law from himself and will affirm that they are of no use at all to thee by which meanes thou needst neither fear God nor regard man It is a sin for thee if thou wilt credit him to beg from God a forgiveness of thy sin because he knows thou hast none good works will neither further thee to Heaven nor bad works keep thee from it So that thou mayest live as if there were no King in Israel but thy self But what say you to this Millenary or fifth Monarchy man he 'd have thee expect that Christ will corâ—e Reign a thousand years upon the Earth and for that purpose all the wicked must be slain and know that if a wicked man live by thee it he be rich thou mayst make him a begger for the wicked you must note have no right to the creature He wil take very great offence if he hear thee or thy Family sing any one of Davids Psalmes All the time of Christs Reigning shall be spent in Eating Drinking and other Fleshly delights so that though thou be poor now thou mayst live in hope sutable to the appetite of Cernithus who first broached it An. C. 7â— For Tares in all Ages grew up with the Wheat who was a Person given to Gormandizing and lustfull Sports the same Doctrine taught Ebion and withal that Iesus was not born of a Virgin and that Christ as it were another Person came into Iesus after his Baptism hence by these two the Gospel of Saint Matthew was only Canonical and the Epistles of Paul rejected and by consequence thou may now refuse them In this box lies a painted Anabaptist you may see some part of him all you must not for he is a monstrous Creature you have heard of a Man that had another growning out of his side it may be this is the Anabaptist he is not a single Person I have read of a Countesse of Cracovia that was delivered of 36. Children at once An. C. 1270. of another of Holland that was delivered of 365. at a Birth An. 1276. Neither of these are to be compared to this Anabaptist for fruitfulnesse in his Belly is contained all the Spawn Seed Roots of all the Heresies that ever molested or troubled the Church no opinion that is destructive no principle that is abominable no doctrine that is infective no Seed that is hellish but he hath a Wombe to contain it all coloured over with a painted Skin which if once uncovered would amaze my Reader that he should not know what Religion to choose of all those that I have presented before him But know that our Modern Anabaptist denies this he is ashamed to own the old German Anabaptist the very Father that begot him like a Begger he will deny his Father to get a peace of Bread and when he hath got it on him trust me nor if these we have in England would not appear to be the very sones of their German Father if they had but that which they wish for long for and gape after Religion Humility Fasting and Praying was his practice untill he got the Prey are not their Cloaths of the same colour now We must note that he is not so much painted over or Cloathed but we can see something of his wickednesse I shall uncover but a little of him and you shall see 21. severall mouths gaping out of one of his sides haveing Tongues of Error and Blasphemy and though privately like true Envy they hate and speak against each other yet they all agree to spit venome and poyson against the members of the Catholick Church and cast and shake their filthy drivel upon the Officers of the same To give each of these blabber-lips their peculiar name might infect my Paper I shall name but a few this Map that he holds in his hand is a Map of Germany and Munster once his Fathers Metropolis and at his banishing out of Germany A. 1535. brought it over into England which by his posterity is wrapped that none should get a sight of it but so far as we are willing let us see the Monsters that grow and live about this Creature This is called a Melchiorist the first thing that he Teacheth or as soon as it learned to Speak it Teacheth and learned to Curse and execrate the Body and Flesh of the Virgin Mary and that Christ came onely through her Body as the Sun comes through glass without receiving any thing from it This is caled Puer he cals upon the Christian to ride on sticks and hobby horses and other Childish brutish uncivill actions affirming withall that unless you learn like little Children you shall not inherit the Kingdom of God so that what is to play or act the beast with others is to act the part of a Saint with him for save in this literall sence that text is onely true Mat. 10. 3. This is called Hulit Christ with him is not God
silver which might give the Occasion of the Fable These Colossians our Apostle would have them turn as it were by faith even dung into gold Moses esteemed the reproaches of Christ great Treasure Heb. 11.26 and would have them desire to do so nay wishes them and commands them to do so when they have tryed all they will never have cause to repent of their choice If the Word of Christ dwell richly in them Psamneticus a King of Egypt gave Verdict that the people of this Country was of greatest antiquity for heshutting up 2 children forbidding that any humane company should come nigh them that he might understand what Language was most ancient and most natural to men the Babes were all that time suckled by Goats at the expiration of the which two years the Infants pronounced only the Word Bee which in the Phrygian Language signifies Bread which they had learned of the goats cry Our Apostle would have the Colossians to shut up their Infants ears from the doctrine whether of Heathenish Idolatry or Jewish Ceremony and by embracing of the truth become of the oldest and truest Religion which was unknown to the Gentile and shadowed out to the Jew and learn the Language of Canâ—an the Word that shall be as bread that the King of Saints might give this good report that they pleased him which he shall do if they let the Word of Christ dwel richly in them This Chapter is filled with divers Christian duties which the Colossians during Pauls imprisonment at Rome are exhorted to perform and walk by and they are either such as concerned believers in general of what sort or condition soever qua believers or such as concerned their particular Relations to and with each other as qua Fathers or qua Wives c. His generall Instructions extend themselves to the 18. ver and may be reduced unto these heads 1. For the right ordering and placing of their affections though naturally they be as Sisera nailed to the things of this world he would have them rinched off and set upon things that are above v. 1. Nempe per serium studium pretatis 2. For the mortifying of their Members that are on earth Metonymia subjects understanding those Earthy sensual natural brutish lusts desires inclinations actions that war against the soul As Fornication Uncleanensse v. 5. which they must put off now together with wrath anger malice v. 8. q.d. hoc â—empus alios mores postulat Now you are become Christians you must not live as you did you must now walk worthy of the Gospel 3. For the exercising of holy and sacred virtues as Mercy kindnesse humblenesse meeknesse as the Elect of God v. 12. q.d. Deus vos dilexit in Christo ex misericordia elegit ad vitam aeternam ergo vos diligite alii alios c. God having shown all these graces eminently to be in himself for their good he would have to be in them for they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intrals or bowels of mercy towards each other for their own good yet more they are to put these on that as they would notbe seen without their cloaths they should never come abroad without their graces some indeed use Religion for a cloak to put off and on at their convenience but Religion should be worn as a garment as an inward garment bowels of mercy such garments as we cannot live without without starving and truly where there are not bowels of mercy to keep our affections warm Love wherein consists the very life of Religion soon waxeth cold 2. His particular directions such as concerned their particular relations to and with each other whose measure reacheth almost to the bowels of the 4. ch and may be reduced to these principles 1. Of Husbands and Wives v. 18 19. 2. Of Fathers and Children v. 10 11. 3. Of Masters and Servants v. 22. Vt Sol inter Planetas medium locum occupans c. As the Sun among the Planets so is my Text placed in the midst of these directions giving light to those above and communicating splendor to those below that these Colossians might know both the one and the other that they might be performed with as great a zeal by them as they were by the Apostle proposed to them he will have the Word of Christ to dwell in them We might be mistaken touching the nature of bowels of mercy and teach others to neglect great points of duty were it not for this Worship of Christ this wil raise up their affections to the things that are eternall and cause a holy and a decent respect to be given to each other so long as they behold the things that are temporal In the body of the words we may behold two general parts one tending to the perswading of those Christians to the study and practice of the whole word of Christ Let the Word of Christ c. The other inducing to the speciall practice of a part of it viz. Psalms Hymns and Spiritual Songs In the first part you have these particulars 1. The Author of that Word he would have so studied that is Christ the Word of Christ. 2. The manner how we must study it follow it or enjoy it that is expressed by the Word Dwelling 3. The persons whom he would have it so dwell withall or in that is in you 4. The manner how he would have it to dwell in them that is 1. Richly 2. Wisely 5. The ends why he would have it so to dwell in them 1. That they might teach 2. That they might Admonish one another In the Latter take notice distinctly 1. Of the form and manner how he would have those Psalmes Hymns and spiritual Songs used that is with grace 2. with affection in their hearts Non vox sed votum this is the best Tune to any Psalm 2. The Object of their singing or the end they propose to themselves that is the Lord. Cantemus 〈…〉 He that sings more for the praise of the Lord then for carnal pleasure or worldly delight may be called the chief Musician Dum gratiae ti aguntur pro acceptis beneficiis In their returning thanks unto the Lord for his favours their hearts must be lifted up through grace unto his glory which is ars bene cantandi the highest note of all Before we come to any doctrinal Observation we shall enquire after these particulars which may give us light more fully into the Text in an extraordinary manner viz. 1. What it is that here is called the Word of Christ. 2. What is the Importance of the Word Dwelling 3. The parties he would have the World to dwel in 4. What is held out in general by the words richly and in all wisedome 5. The Discrepancy or Identity let the Phrase be pardoned between Psalms Hymns and Spiritual Songs which shall be done in these following Sections SECTION I. LEâ— the Word of Christ The Word of Christ may be taken two ways
may answer all Satans temptations and put to silence all his fleshy Emissaries SECTION V. LEt the Word of Christ dwell richly in you in all wisedome c. Many there be that are often upon the search of the mind of God and studious to find out his meaning in the dark and hidden mysteries of prophesies and Revelations and in their thoughts draw from them unlearned and foolish Questions which do gender strifes 2 Tim. 2.3 forgetting or neglecting the words of faith or good doctrine 1 Tim. 4.7 bu◠this is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all wisedome then dwels it twice wisely 1. When those truths are entertained that have a more proper tendency to the bringing of the soul to the perfect obedience of the Law of Christ how the grand duties of mortification shall be performed and what leads unto it how the Sabbath ought to be kept how those talents or gifts that God hath given them are to be improved will profit a man more then the knowledge of the time or fall of Antichrist and to know which way to appear before Christ without spot or wrinckle will conduce more to the souls happinesse then to study the day or year of the Son of mans coming down to judgement 2. When those truths are studied and received that are in their own nature necessary for a mans salvation Without holynesse no man shall see the Lord Heb 13.14 For a man therefore to discover to himself by the Scripture what holinesse is how to procure it if he want it preserve it if it be enjoyed will breed more unspeakable comfort then to know by the Scriptures What shall this man do 3. When those truths are most known that are for the more magnifying and gloryfying of God among and in the sight of the Sons of men to know how to maintain good works Tit. 3.8 and to let our light shine before others will bring more glory to God then to study what work God was doing before he made the World or if he will make another when this is finished A clear understanding of these truths and store of these laid up in the Garner of the soul will make a man rich in all good works and wise unto salvation SECT VI. LEt the Word of Christ dwell richly in you in all Wisedome teaching and admonishing one another c. We are not born altogether for our selves when men by faith as living stones are united to the body of the Church others are to be held fastned and preserved by them we ought to behold and consider one another Phil. 2.4 We ought to look on the things of others there is a publick teaching proper to the Gospel Ministry and there is a private Teaching common to the holy Priesthood Come Children hearken unto me and I will teach you the fear of the Lord is a Saints Dialect Psal. 34.11 Teaching according to some is instruction in matters of faith not done because not known and admonition hath reference to matter of fact known but not done of both these at large afterward we must speak for the present we may know that these duties are mutuall Teaching and admonishing one another he that now teacheth must by and by be a hearer and he that admonisheth this day must not be offended if he be reproved by his Brother to morrow SECTION VII LEt the Word of Christ dwel richly in you in all wisedome teaching and admonishing one another in Psalms Hymns and spirituall Songs c. There are some that will rise early to follow after Strong-drink these wil hollow and roar over their Cups they will make a gracelesse as well as an unseemly noise and these by singing or rather howling expresse their delight in the Acts of drunkenness Our Apostle would have these believers to expresse their joy in spirituall singing for their Christian Conferences How these three differ cannot be easily determined since there are variety of judgements equally probable or if they do differ at all is by many questioned It shall be left to the choice of the Reader by laying before him two or three of the chief Opinions 1. Some by Psalms understand those Songs or Psalms of David that were sung in the Temple and plaid upon by Instruments as those Psalms that were played upon the Organs Lute Harps Cymballs or any other Instruments and Hymns and Songs to be such as were only by voyce sung in the Jewish Temple or in private houses an instance of the first we have Ezra 3.10 of the other Mat. 26.30 2. Others by Psalms understand the whole Book of Psalmes whereof David was the principal if not the only Author wherein we have an Epitome and an abridgement of the whole Word of God By Hymns they understand those Songs that were penned by Moses Deborah Hezekiah wherein properly the praises of God are contained as of his power mercy greatnesse or in a word any song in Scripture whereof David was not the Author but other holy men By Songs they understand any Godly Religious Song used or composed by good men which though not proceeding from the infallible Spirit of God yet might advance godlinesse in the hearts of the pious users of them such as at this day is our Lamentation of a sinner or the like 3. Others there are who understand these three to signifie all one and the self-fame thing viz. the Psalms of David Hymns and Spirituall songs being only a variation of the phrase and holding out those Songs that that sweet Psalmist of Israel did compose for the benefit of that Church over which God had made him a Feeder or a Keeper where of some are Eucharistical spending themselves in praises some Penitential washing themselves in tears and some Petionary The Hebrews give generally those names and that promiscuously to the whole book of Psalmes as it is Composed in our Bibles But the Apostle is careful that the Psalm Hymn or Song be wel tuned he would have them sing with grace within their hearts he would not have them to have any inclination to pride when they sing Lord I am not pusst up in mind When Mary sung her soul did magnifie the Lord. It is known that the Heathens in their meetings sang and did sing Songs of praises to their Gods and Goddesses for their supposed goodnesse and greatnesse Here Christians are exhorted to sing but not to such we ought to sing but it 's with Grace in our hearts to the Lord Sursum Corda to the Lord let us lift them up He gives a particular direction in this place touching singing of Psalms in a more especiall manner then of other duties but we are to know 1. That he restrains not all Scripture to Psalms for there are Precepts Histories Prophesies Epistles in holy Writ which must be entertained as wel as Psalms Nor 2. That he would have other parts of Scripture put from their true and proper inheritance which in all ages they have had as to be looked upon
of our wants bethinking while thou art fitting thy self to go to Gods house what mercies thou wantest what grace thou lackest if patience trust hope faith knowledge ask accordingly c. 3. By calling to mind thy particular sins and sacrifice them in thy Closet or at least bind them hand and foot and let them be slain in publick never spare for their crying 4. Know that thou art to do nothing else lose not thy labour by a carelesse performing of duty seeing God hath called thee from thy ordinary employment and to be outwardly in his work only may make thee lose the reward of all Follow therefore that since thou art allowed no work besides these following 1. What is for comelinesse decency and honesty as putting on of neat and cleanly apparel 2 What is for necessity as milking of beasts dressing of meat foddering of Cattle Matth. 12.1.5 11. 3. What is for charity so Physicians and Mid-Wives may work In those cases man is not made for the Sabbath but the Sabbath was made for man People may walk a journey to Gods service and Ring Bells for Gods people Numb 10.2 3. Nay watch and Ward nay be set to secure Gods people Neh. 13.19 All these rending to the great end of keeping the Law and sanctifying Gods name SECT III. God is pleased though he be a Lord of all to give his people a reason why he would have them keep this day holy to himself let us see why it was instituted and why it is continued 1. It is Gods own property from the beginning It was his own from the first and it shall and must be his untill the last Untill the time come that the whole Church celebrates an Eternal Sabbath with himself this Sabbath shall be kept for himself 2. It is a Type of mans happinesse to everlasting Six days God gives man to work in but in the Seventh he must not work he must not think his own thoughts he must rest from sin and labour for his God shadowing out that rest that man shall enjoy from all his labour and from all sin in the new Ierusalem 3. It is beneficial to the creatures while they have a being the beasts of the earth are preserved in it and by reason of sin servants are continued to till the ground by this precept God provides well for beasts and servants that they should not be oppressed by harsh cruel or covetous mâ—sters 4. It is conâ—inued that men might keep the doctrine of the Creation more firm in their memory God having created the world and the creatures therein men might contemplate and behold the wonderful works of God and read therin Lectures of his power he beheld all his works and he saw them good when he had been six dayes in making of them he will therefore have men to see the same when they have been six dayes making use of them 5. Because of that blessing which he gave the sabbath at its first instituting he blessed the Earth and by vertue of that blessing at this day it brings forth herbs yielding seed by which man is preserved he blessed the sabbath yea and it shall be blessed that is be a means whereby man may receive by Holy Duties saving graces that he may be happy he ordained it for no good it could do himself neither is it Holy through any holiness in it but it is a time designed for the service of a Holy God in whose service onely men are blessed and by sanctifying his name this day by setting themselves apart from the world for the duties of it God sanctifies their hearts by setting them apart from the wicked by his word for the glorifying of them SECT IV. We have them amongst us that are for no sabbath at all we have those that are onely for the Jewish let us therefore see what sabbath that is which day of the seven we are under the Gospel bound to keep and sanctifie by a Holy resting from our ordinary imployment That a sabbath or one day in seven is to be kept the Scripture is clear that that sabbath kept by the Iews was the sixth day from the Creation is more then probable that the sabbath of the Christian Church is the first day of the week is easie to be defended the Jewish sabbath being changed In which defence we shall distinctly speak to these three things And 1. See that there is such a change 2. The Authors of that change 3. The reason of that change We read in several places of the Apostles going into the Iewish Synagogues on the sabbath day to preach the word of God unto the people they bearing for a time with the infirmity of the Iews kept in a publick manner both their sabbaths and their feasts Acts 13.15 Acts 20.16 yet so that they alwayes Implied some freedom gotten by Christ and therefore daily met But when as the Iews grew perverse and urged a necessity of those things then the Apostles stood to their liberty and changed the day quite and clean and wrot to the Churches not to heed the sabbath that is the seventh day from the creation for instance Col. 2.16 Let no man therefore judge you in meat or in drink or in respect of an holy day or of the New-Mooner of the sabbath dayes every thing here is Jewish which the Colossians being pressed by some to observe the Apostle would not have them be startled for meat or drink or New-Moons or sabbath days for since Christ is come these are not to be observed At the difference of meats is taken away by Christ so is the sabbaths for you must note in all the Gospel the Christains day of rest is never called the sabbath and therefore not now to be observed by them or taught unto them It is to be observed that in the body of the fourth Commandement which is onely binding in respect of its being moral for all those after Laws as not kindling fires were not written upon the mount with the finger of God on tables of stone God commands simply the seventh day to be observed speaks not of the seventhday from the creation but gives and allows men six and the seventh to be his which is done even in the Gospel by setting apart for his service one day in seven the moral Law requiring no more which seventh day the Iews in their worship make the last day of the week and by it keep the Law the Christians in their worship make it the first day of the week not contradicted by the Law God leaving himself a power to alter or not alter the day as he saw good without infringing any of those Laws which he appointed should be binding the same God therefore that spoke to the Iews on Mount Sinai for keeping of the seventh or sabbath day indifferently forbids the Colossians to observe the sabbath the sevenâ—h day from the creation stricty But shall the Colossians keep no day for the service of God shall
her Sons and Daughters her man-servant her maid-servant and the stranger within her gates or within her roof 2. To shew the mutual love and care that ought to be in all governours of families the precept of keeping this Law is not given to one single but to every one alike the wife is charged as much as the husband and the husband no less then the wife with looking well to their families touching the worship and Law of God 3. The parties here to be cared for are the parties usually most apt to break our the Son the Daughter c. Marriage is honourable and that in all and God in this precept so far honours the married woman that he will not suppose her to transgress he takes it as it were for granted that she needs not be looked after in that particular She hath been brought up and looked after by her Father and her Mother when she was a Daughter and now she being a wife she will walk according to her education and the heart of her husband trusts safely in her 4. From that oneness that is between a man and his wife God after he had made two made these two one again and whom he had joyned together in marriage he will not disâ—oyn in a precept the husband is the head the wife therefore must be the body What is spoken to the head as a duty nature teacheth the Members are to be imployed to perfom Let thou be said to a husband yet the man and his wife being but one flesh the same is spoken to her Quest. 6. Why is not the change of the Sabbath in Scripture mentioned That the Sabbath is changed is apparent why it is changed and that change not recorded or spoken of is not made manifest it might not be mentioned 1. Because not publickly taught by Christ he spoke many things in private to his Apostles Paul intreats the Elders of Ephesus Acts 20.35 to remember the words of the Lord Iesus how he said it is more blessed to give then to receive which words we find not in the history of our Saviours life The doctrine of the change might be taught among those that pertained to the kingdom of God of which the Scripture gives us no account Acts 1.3 If it had been publickly delivered before his death it had been recorded in the Evangelists 2. Because the publication of it might have been a great stumbling block to the Iews God is pleased to bring his people on by degrees After our Savirour came to preach and after he was ascended the sacrifices of the Law were not forbidden he never opposed circumcision the Temple standing things in some sort went on as before to have dashed the sabbath in pieces by a publick Law might have made the people to scruple at Christianity the Apostles wisely take their liberty to keep the first day of the week according to the private precept or in word instinct of Christ and the Spirit prohibite not the Iews their meeting that the Gospel of Christ might not be hindered knowing that time and knowledge might make them leave those things and of their own accord comform to their practice 3. Because it was not publickly opposed things that were much struck at as the necessity of circumcision justification not to be by the works of the Law that Jesus was the Christ the Saviour of the world these were the grand controversies in the Apostles dayes and these we have fully maintained now this of the Christians first day little or nothing medled withal since by the decrees of the Councel the Christians were freed from circumcision sacrifices and the converted Iews might be indifferent also as touching the Sabbath they see the first day kept Holy unto the Lord God of the Hebrews and the converted Gentiles see one day in seven kept to the honour of Christ one party noâ— opposing the other the Question is not much disputed and the 〈◊〉 therefore not recorded that caution given to the Col. 〈◊〉 2.16 doth exhort the Christians to their liberty in regard Chrâ—â—â— is dead says nothing to the Iews by way of reproof still hoping 〈◊〉 time they might be brought to the observing of the Lords 〈◊〉 Being therefore not publickly opposed at least in those places 〈◊〉 which the Apostles writ it is passed over in silence their dispuâ— being generally about things then and in that age called in quâ—â—â—ion Quest. 7. Whether the Church may Command any other day to be rested on besides the Sabbath God Commanding the seventh day to be kept Holy and giving six dayes for man to work some conclude it unlawful to set apart one day or more for Gods publick worship then he did but it is otherwise the Church may set apart one day or two or more for the publick worship For 1. Because the Commandement is not preceptive but permissive when we are allowed six days to work the meaning is not that we shall fill up all those dayes by working as if it were unlawful for men to do any thing but work shall God never be served in those six dayes must we do nothing but work the meaning therefore is that when we have six dayes before us we shall do all our work not spend them all in working but upon the seventh day we shall do no work at all nothing hinders but that the Church may set apart a day for Gods service there being nothing in this Law that contradictâ— it 2. Because the Church of the Iews unto whom this Law was given did use such a liberty God gave the children of Isâ—aâ—l three feasts in the year each of them seven dayes long and commanded them to be strictly observed Levit. 23. Good Merdecai added a fourth in the Canon of the Scripture Est. 9.26 27. to be kept every year two dayes for the mercies shewn the Iews in their deliverance from Haman Holy Hezekiah added seven dayes more to the feast of Passeover then God did 2 Chro. 30 23. Valiant Iudas added a fifth feast in the book of the Apocrypha 1 Macha 4.59 to be kept seven dayes also at which feast our Saviour himself was present and never reproved it Iohn 10.22 Sure if this was done under the Pedagogy of the Law it may be done under the liberty of the Gospel 3. Because the frailties and imperfections of men require it it is often urged against the set times of the Church that if the Sabbath the day set apart by the Lord be kept it is no matter whether other dayes be kept or no but it would be asked if ever they kept a Sabbath mens frailties failings nay crosses may be much helped sanctified pardoned by their diligent worship in other dayes besides the Sabbath It is strange to hear to read how men will preach that ordinary Lectures ought to be kept and observed by people and yet at another time tell them it is sufficient to keep the Sabbath Ridiculum â—apus purely to oppose the Law of the
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
for us this is proper to the Christian and for this is this Supper designed and after this manner the true communicant remembers Christs deah both in its causes and benefits 1. In its causes which was sin mans pride of life made him humble to the death his looseness made him be bound his surfeiting made him fast his prodigality made him poor and his eating of the forbidden fruit made him dye upon the tree 2. In its benefits by his death man is freed 1. From paying the debt he owed to eternal justice 1 Thes. 1.10 2. From the bondage of the Ceremonial Law Gal. 5.1 3. From the power of sin and Sathan 1 Iohn 3.5 All which excite him to thanksgiving 2. Another end was to stir up and quicken all true and saving graces to cherish faith to work repentance to enflame love to excire hope and to make the Christians affections heavenly 3. To assist our dull natures these outward pledges shew of what necessity Christ is to us by them Christ is evidently though mystically crucified before us that we may admire love him and mourn over him 4. That we might declare our Communion with him They are only his friends whom he invites to this banquet of wine Iews Pagans are secluded from this feast and have no portion of it while he calls to the Christian to drink and eat abundantly he being onely his beloved SECT III. THis age amongst other crimes for which one day it shall be judged hath become guilty in an eminent and high measure of the neglect of this Sacrament of the Sâ—pper there are many in her pretending to holiness yet not demonstrating obdience we may suspect their sincerity however they suppose to escape without receiving of this Ordinance let the sober Christian know that it is his duty to approach the table of the Lord and it ought not of him to be neglected For 1. It s an easie duty It heightened Adams offence that the precept might have been so easily observed the same case is here Not that I maintain this is rashly to be approached unto but that that Christian that gives God his knees in prayer and eye in reading his tongue in singing his ear in hearing his hand in well doing and will not give God his mouth in eating shall not be holden guiltless 2 Kings 5.13 2. It is by the Lord enjoyned Luke 22.19 until there be found out a Text wherein the abstaining from this Ordinance is dispensed withal Christ may not admit them to his glory because they remembred not his precept in the doing of this in memorial of him and when they are secluded Heaven it may be they shall hear that it is for their not eating and drinking in his presence though in his name they may pretend to have done mighty works 3. It is a renewing of the cop y of the pardon of sin Matth. 26.28 to be dayly calling upon God through Christ for a pardon of sin and in the mean time neglect that Ordinance which is pecularly designed for that very end and purpose as it increases sin in all so it is a high degree of folly and strange impudence in men to expect that God shall say thy sins are forgiven 4. From the practice of the primitive Church Acts 2.46 Acts 20.7 did they think it their duty to take it often and is it no sin in us to neglect â—t alwaies Are we less beholding to the death of Christ then they or is God more beholding to us that he can dispense with a breach of his own Ordinance more then with them or did he require more at their hinds then at ours or are we more indulged in our sin then they were if not we have cause to approach with fear and in this Ordinance serve him with trembling 5. We have need to confirm spiritual Communion each with other 1 Cor. 10.17 such bonds and tyes as Sacraments are very necessary in such a contending generation as this is this is an act or duty that dasheth contention strife pride vain glory with all their attendance against the stones This were a way to Follow peace with all men and holiness without which no man shall see the Lord. 6. The profession of the Christian saith binds men to it shall they profess that Christ is their Saviour to save them from sin and will not touch that Ordinance that above all others visibly holds that out The Iew might from this infer a contradiction betwixt the believers hope and his practiceâ— 7. It is aâ— Ordinance as well as others shall prayer have its place and preaching its place and reading its place and shall the Sacrament of the Supper onely stand without shall they injoy quietly their possessions which from the beginning they were endowed withal and this be forced be go to Law for its right What God hath joyned together dare some men presume to put asunder 8. It gives an occasion unto Schismaricks and Hereticks to scandal the Catholick faith how shall they joyn with such who so publickly are breakers of so positive a precept and how shall they be reproved for their not coming to praying and preaching since they can so really report Why do not you your selves approach that Ordinance of bread-breaking by which justly they may put us from taking a more out of their eyes until we have pulled a beam out of our own In a word there are none that be of years and discretion able to examine themselves and try their own faith in God but so far they are bound to be receivers of this Ordinance which makes the Church of England appoint that To every Parish Church or Chappel where Sacraments are to be Administred within this Realm the Holy Communion shall be Ministred by the Parson Vicar or Minister so often and at such times as every Parishioner may â—immunicate at the least thrice in the year c. We say so far as they are of years and discretion they are bound to receive this for there are some cases wherein even such may be kept from this Ordinance and by the Laws of the Church of England not to be admitted as shall be discovered in its own time SEcT IV. CHrist was pleased to represent himself to the believers eye in the swadling cloathes of bread wine in this Sacrament of the Supper which bread he called his body that is a sign of his body and the wine he called his blood that is a sign of it Now between his body and blood the thing signified with the application of it to the soul and the bread and wine which is the sign with the receiving it by the Communicant typified of old by Melchizedeck Gen. 14.18 who met Abraham returning from the slaughter of the Kings with bread and wine and blessed him as Christ here doth the believer when he returns from the slaughter of his sins we say between these two stands this holy Analogy and proportion similitude or likeness 1.
is a necessary qualification in prayer and must not be wanting 1 Iohn 5.17 If it be thy will must be the bridle of our desires as it was of Christs Mat. 26.39 But here we must distinguish Prayer is of two sorts 1 for things temporall for such things as concern this life as our health our wealth which must ever have this limitation If it be thy will 2 For things spirituall for such things as concern the life to come as pardon of sin grace faith to subdue lust these things we are assured God wills already both by his word and oath and therefore without this condition must be asked and God must be importuned yea heaven must be taken by violence For the obtaining of any blessing c. whether to our soules or bodies whether temporal spiritual or eternal inward or outward at home or abroad of what nature soever the blessing desired be must be asked of God for from him comes every perfect gift 7 Or diverting of any judgment That is either feared or felt whether it be upon our selves or others magistrates Ministers private persons male or female whether bond or free for all Saints Eph. 6.18 8. For whom there is hope God will be intreated there are creatures for whom no prayer must be put up God resolving to accept no sacrifice nor burned offering Such are 1. The Devils 2. The Damned 3. The Dead 4. The Sinners against the holy Ghost 1 Iohn 5.17 though the Church of Rome affirm that sin only is not easily pardoned SECT II. This calling upon God or this lifting up of the heart hath for its bottom or grounds chiefely these following particulars 1. Mans necessity Man is a creature whose frail and weak nature shews that he wants something without himself to preserve him from perishing in those troubles that continualy annoy him Ingens telum necessitas even Children will call out upon God to help them Three things there are that cheifly lifts up the heart to pray 1. Outward trouble A storme made Jonas Mariners to pray Jona 1.5 The Disciples to cry to their master Math. 8.25 The want of Children made Hannah pray 1 Sam. 1.12 Iacobs fear of death made him struggle with God Gen. 32.26 When Davids eneâ—ys came about him like bees then he lifted up his voyce Psal. 3.4 How many prayers take their rise from feavers pains aches sores gouts pestilence or famine 2. Inward fear When the soul is startled or touched with horrour by reason of sin then prayer takes to her self wings and flies aloft both from good men as from David Psalm 51.11 or from bad as Simon Magus Acts. 8.24 3. Future punishment men feeling a present judgment through guilt looke upon it often as the forerunner of a greater and prognosticate a heavier sentence yet to come which makes them pray with all earnestnesse as experience shews and is apparent by these two men above named 2. A second ground of prayer is Gods mercy there are severall acts and properties observed to be done and to be in God which excite a knowing Christian to this duty of prayer as 1. His promise to hear prayer Ier. 29.12 2. His compassion in the act of prayer Iob. 42.10 3. His observance in the time of prayer Act. 9 11. The properties that are in God do in a wonderfull manner enflame the affections of the devout to a chearfull praying As 1. His power to help Isa. 44.27 he hath power which can do much he hath omnipotency that can do all Gen. 17.1 2. His wisdome to Invent. 2 King 7.2 he can take the wise and the proud in their own cross foolishnesse and turn Achitophels wisdom into foolishnesse 3. His grace to pity Exod. 3 7. he takes no delight in the death of sinners nor in the teares of his people This poor man cryed and the Lord delivered him 3. A third ground is Christs intreaty He is dayly makeing Intercession For the â—ransgressours Isa. 51.12 The Christian believes that Christ is at the right hand oâ— God that he is an Advocate for them with the Father which confidence puts them often to their devotions being strengthned by three acts that are in the prayers of the son of God 1. Soundnesse and perfection Rom. 8.27 2. Fervency and affection Rom. 8 34 35. 3. Delight and acceptation the one on his part the other on Gods Ioh. 11.42 4. A fourth ground is prayer it selfe pressed as a duty God will be enquired after for all those mercys that his omniscience knows his people want and his omnipotence can supply yea his hearts desire that they may receive Yet he will be called upon in the day of Trouble Psal. 50.15 this puts his Saints to the practise of prayer being thereunto strenghtened by three considerable considerations 1. Christ would receive nothing but by way of prayer Matth. 26.53 2. Christ never gave another way to procure mercy Matth. 24.20 3. The Saints in former generations used no other way to receive mercy Dan. 9.3 4. SECT III. We are now to see the parts of this petitionary kind of prayer and they are cheifly three 1. Supplication 2. Postulation 3. Intercession 1. Supplication that is for the removeing of evill of what kind soever whether of sin or punishment whether of soul or body This hath four things in its eye in reference unto evil 1. That the evill may be prevented and never come that it may passe away as a cloud and the place wherein it is feared may never know it 2 King 22.13 2. That the evill may be removed if God will have it come then prayer is made that God would remove his scourge and plague and turne away his anger Daniel 9.16 3. That the evil may be lessened if Gods anger be not yet turned away but his hand is stretched out still then they pray Domine ne in furere if God will correct they would not have him do it in anger and if he will chasten they would not have him do it in his hot displeasure Psal. 6.1 but yet if he will visit their Iniquity with stripes then more strength is called whereby they may be the better able to bear it 1 Corinth 10.13 4. That the evil may be sanctified that the judgment inflicted might have such an influence on the party affected as to make him more watchfull over his sin Psal. 39.9 and that grace might come with it to sustain the soul in the time of its abode 2 Cor. 12.8 2. Postulation that is for the procuring or obtaineing of any good of grace Psal. 73.29 as nature Matth. 8.2 As 1. For things sutable to thy calling 1 Kings 3.9 2. For things necessary to thy nature Mat. 6.11 3. For things covenient to thy temper Pro. 30.9 3. Intercession that is such petitions as are put up for the good of others each Christian must and ought to be sensible of anothers want and willing if it were but by prayers to relieve them whether they be our Equals Inferiours
to be considered It is twofold 1 Internall consisting in the affections of the soul. 2 Externall in the gestures of the body of these in order There are severall quallities God requires in every true prayer and conditions he makes with every one that calls upon him we shall set down some that are chief with reasons enforceing their practice 1 Prayer must be made incessantly that is without ceasing 1 Thes. 5. 17. Not that we are to be alwayes in that act of duty that being impossible for our frailty and for that engagement God layes upon us for performing other dutyes both to himself and toward each other To pray without ceasing Notes 1 That we be much and of◠in this duty It is not to be a strange peece of worship to us but through frequency to make it our familiar exercise to be often calling and often knocking at heaven gates Luke 18. 1. Ephe. 6. 18. 2 That we be ever disposed to this duty to keep our selves ever in such a frame of Spirit that we may be sit to pray a liberate man is not alwayes giving to the poor yet he is alwayes disposed a Christian though not alwayes upon his knees yet ought to be ever fitted for it 3 That we give not over untill we be blessed in this duty to pray for such a blessing and leave off at first is contrary to the practise of that importunate widow Luk. 18. 1. Who is said by her daily comming to pray 4 That we do not weary in this duty that we droop not that we may not saint That we may pray alwayes with all prayer and supplication in the spirit Eph. 6. 18. For this that above mentioned widow is said alwayes to pray 5 That we lay hold on all fit oppertunityes to pray in times of leisure retirement to pray is always to pray thus Cornelius a Captain is said to pray alwayes Act. 10. 3. This unwearied diligence ought to be in men For 1 Satan is incessantly seeking to devoure them 2 Sin is incessantly working in them 3 Death is incessantly creeping upon them 4 God is incessantly requiring it of them 5 Wicked men are incessantly seeking to subvert 6 Christ is incessantly praying for them 7 The Church is incessantly in need of them 2 Prayer must be made reverently we ought to have awfull respect and speciall apprehension of the Majesty of him prayed to Psal. 2. 11. We are not to come to him as to our companion or our equall as some bold pretenders to the spirit lately did whose boldnesse was but rudenesse and whose familiarity was but fawciness To brings us to a reverent frame of spirit we may consider our selves and our God 1 Ourselves and that severall ways 1 Originally but dost at best and ashes 2 Naturally but enemies and rebels 3 Contractedly seven times more the Children of Satan then we were born having in our lives and actions been 1 Heedlesse of his Law 2 Carelesse of his Honour 3. Despisers of his Majesty 4. Stiflers of his Spirit 5. Dishonourers of his name 6. Abusers of his creatures 7. Haters of his being all which considered will bring us before him with awfull thoughts and reverential gestures 2. Our God and that also several ways as 1. His Justice 2. His Holinesse 3. His Power 4. His Omnipresence 5. His Majesty Which when thought upon with the Angels we may cover our faces as affrayd and ashamed of so great a majesty as he is and of so much guilt as we have 3. Prayer must be made faithfully we ought to pray in faith nothing doubting without this grace prayer wants one wing to fly a lost and be heard in Gods holy temple Iam. 1.5 There are severall things we must necessarily believe in this duty of prayer relating to God and to our selves In relation to God we are bound to and must believe 1. His good will to hear our prayer 2. His power to give that for which we pray 3. His readinesse to grant the same In relation to our selves we are bound to believe that God will hear our prayers 1. What ever Infirmities lye upon us 2. What ever Satan hath to say against us 3. How-ever for the present God deales with us And truly it may be wondered that we do not always pray with abundance of faith considering 1. The many promises God hath made to hear prayer 2. Christs continual Intercession by prayer 3. The Constant communion of the Saints is cheifly in a way of prayer 4. The wicked have been heard in the time of prayer 1 King 21 27. 4. Prayer must be made in sincerity God will have truth in the Inward part Psal. 51.6 This sincerity in prayer cheifly consists 1. In the satisfaction that the soul takes of Gods seeing and of his hearing though man do neither Matth. 6.5 9. In having a right end and design touching the thign prayed for Iames 4 3. and the ends of prayer are breifly these 1. Just. 2. Charitable religions for what ever we aske ought to respect one of these ether to our selves to others or to God 3. In a union and agreement between the tongue and heart in the time of prayer and also touching the thing prayed for 4. In a sober genuine acknowledgment of all our sins in our prayer without any degree of extenuation and an exact enumeration in some degree 5. In a diligent useing of the means to obtaine the thing desiered by prayer some in our days makes religion a support for Idlenesse but when we have prayed for our dayly bread we ought to labour for it Now men ought to be sincere in all their ways and in all their prayers For 1. God is Infinite in knowledge he knoweth all hearts and seeth all thoughts Heb. 4.13 2. Transcendent in in goodnesse he is sincer in whatever he did for man man ought therefore to be sincer unto him and not flatter him with his lips 3. In exorable in Justice He hath prepared Hell for Hypocrits Matth. 24.51 other sinners are but inmates to them Hell being their proper habitation 5. Prayer must be made zealously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to boyle shewing that our bosomes are to be hot as fire in the time of our devotion This zeal Is a holy affection of the soul putting forth it self in all earnestnesse for the obtaining the thing desired earnest we ought to be 1. For God 2. For our selves 3. For our neighbours 4. For the things excellency This zeal in prayer consists 1. In the souls watchfullnesse in prayer now their is a two fold watchfulnesse mentioned in Scripture 1. Unto prayer 1 Pet. 4.72 In prayer Col. 4.2 1. Unto prayer that is 1. A removeing of all Impediments that may hinder prayer 2. A laying hold on all advantages that may assist prayer 2. In prayer that is 1. To avoyd all distraction dulnesse of body drouzinesse of spirit suggestions of Satan 2. A restlesnesse untill our suit be granted 3. An eye solely to the