Sacrifice â—â—ffered (a) Heb. 13. even the calves 〈◊〉 our lips (b) Ose 14.2 though not of â—ur stall which hath been of â—â—â—te so much neglected as I â—â—onceive by reason of their â—â—suse and the suspension of â—â—ose injunctions that have in â—â—rmer times obliged to it so 〈◊〉 I cannot but wish if our â—ommon Prayer booke may â—ot be againe restored when â—urged from those supposed â—â—rrors some tender consciâ—nces have been offended at that yet all formes may 〈◊〉 be abolished since it may easily shewed that the Churâ—â— neither under the Law 〈◊〉 Gospell if in a setled and prâ—â—perous condition ever want a set Liturgy for the reguâ—â—tion of her publique devoâ—â—ons and that the want of amongst us hath at least oâ— scured if not extinguished much of that Piety for whâ—â— this Nation was so blessed it became the envy of all thers and I hope God of great and abundant mercy wâ—â— put it into the hearts and resâ—lutions of those that have just power and calling for to cause the Besaleels of oâ—â— times those men that 〈◊〉 hath endued with most wâ—â—â— dome and cunning for the buâ—â—ding of his Church to hew â—â—d prepare some stones and â—â—ake them fit for his Ierusalem â—â—at every unskilfull workman â—ay not bring his rough and â—â—ncast thoughts and be hamâ—â—ering and seeking for matter â—hen they should with it knit 〈◊〉 into the building but have ready moulded and squared â—â—y the most ancient and best â—â—tternes even of the purest â—nd Primitive times as ours â—as formerly modeld both 〈◊〉 use and ornament like â—â—e polished corners of the â—â—emple wherein it was their â—â—udence as well as Piety to â—â—mpose their solemne Serâ—â—ce of such parts as might â—ost advance Religion inâ—â—me the affections and comâ—â—y with the Ages infirmities and conditions of men bâ—â—â— reading some parts of thâ—â— Scriptures with interposing 〈◊〉 Prayers Psalmes Hymneâ— and Spirituall Songs that thâ—â— thoughts might be thereby thâ—â— more elevated and Gods praâ—â—ses manifested Praises for benefits Prayeâ— for present and future want with an interweaving thoâ—â— duties that the returnes of thâ—â— Spirit might be the more intense and fervent The infâ—â—riour powers of the souâ— which cannot long continâ—â— without paine in any one pâ—â—sture kept up and the uâ—derstanding the higher paâ—â— of the minde be raised witâ— the contemplation of thoâ—â— Divine and revealed mysteriâ—â—â— by this variety to becomâ— helpes and spurres to one an other and take new inflammaâ—â—ons to pray from hearing the Word read From all which consideraâ—ions the Church hath accordingly composed her Liturgies and contracted the matter of her publique Formes into fewest words knowing 〈◊〉 is the vertuousnesse of the â—ind not the copiousnesse of the Language fervent â—â—titions not teadious tautolâ—â—gies much praying in few â—ords not vaine babling in â—â—ng prayers that is accepable to God ever supplying â—â—eir defects by the repetition 〈◊〉 the Lords Prayer in every â—â—verall returne to that duty â—â—owing that God is not nauâ—â—ated with one and the same dish as we in our diets 〈◊〉 the Spirit hand it into his presence nor are we forbid to pray the same Prayer often over if we repeate it not as a charme or place power in the words like the vagabond Jewes Exorsists in Acts the 19 13 16. As if they had any Physicall or innate vertue iâ—â— them or did produce any thing from being pronounced But if wee give formâ—â— to that matter by the Spirit moving it we pray well iâ— the Name of Jesus (c) 1 Io. 2. though best when we use his words or shape our Prayers by thaâ— absolute Copy hee hath leâ—â— us and then they will not 〈◊〉 short least by it we seem 〈◊〉 set too little a value upon 〈◊〉 waighty a duty nor too loâ—â— for publique use least the weaknesse and imbecillities of some in mixed Congregations should stay behind or stop in the way and not be able to goe along in the duty But so tempered as may keep up all mens devotions to the highest pitch they can be raised for too much lassitude of spirits disposeth to sleepe and lasie postures whereas 〈◊〉 percing brevity holds the intentions of the mind most â—rect and least subject to flagging like an Arrow as I said that staies but little at the â—ent before it be shot nay wee soare to Heaven sooner upon the wings of ardent affections then the traine of long discourses (d) Eccl. 5. which like a Thread never so well spunne weakens and ravelâ— when drawne beyond itâ— length onely let us be sure to give them these Qualifications First That they be made in Faith (e) Heb. 11. Jam. 1. for as Prayer is the mouth of Faith so Faith is the heart of Prayer Secondly with zeale for it is the fervent prayer of the Righteous that prevaileth much (f) Psal 38.55 Jam. 5. and the flame that ascends when the dull and heavy matter dies in its ashes and proves its owne grave Thirdly with voriferation as well as intention orderly and vocall (g) Hos 14.2.1 3. as well as mentall Thus David Psal 141.142.1 For he cried saith the Text to shewhis inward fire and fervency with his voyce to give it the ornament and advantage hee could knowing that as the Spouse must be all glorious within so her Dresse should be of Needleworke and wrought Gold and therefore let us not onely praise him upon the well tuned Cymbal the heart but upon the loude Cymbal the tongue to shew forth his honour and speake his praises in both Fourthly with importunity which made David redouble his voyce and eccho backe his owne words For this is the Spirituall Engine by which Heaven suffers violence and the violent take it by force so as he that askes shall obtaine or if not obtaine by asking will finde by seeking or if not finde by seeking will be sure by knoâ—king a persevering importunity to force Heaven gatesâ— for with Abraham as long as we cease not praying God will not cease giving Fifthly and lastly with humility for like well layden Trees the more we are hung with Gods graces the lower they bend us and not onely invite Gods eye to behold but himselfe to reside in us who hath no Heaven upon Earth but the humble soule to inhabit (h) Is 57.15 and who would not doe any thing to purchase such a guest debase himselfe to be so exalted and with the no lesse good then great Patriarke Preface his Prayer with a humble conâ—â—ssion of his owne vilenesse in saying I am but dust and ashes nothing either in foundation or structure but the most base barren and uselesse Earth neither is this grace a single vertue but as it were the Arke that keepes all other holy things in it Now if we thus sucke the brests of his promises and have an eye of faith alwaies upon him his will againe meets ours and then as the neutralists observe when the nurse centers in the childs at the tet and
AN ANTIDOTE AGAINST The errour in opinion of many in these daies concerning some of the highest and chiefe Duties of Religion AS Adoration Almes Fasting and Prayer 1 Thessal 5.21 Prove all things hold fast that which is good 1 Esdras 4.38 As for the tuth it endureth and is alwaies strong it liveth and conquereth for ever LONDON Printed by E. Griffin 1647. TO THE Right Honourable and most worthy of all Honour My Honoured Lord TO say nothing of your Vertues nor my obligations which indeed the highest and best Language would rather derogate from then any waies expresse In obedience to your commands that as a Law must ever regulate my actions I here present you from the Presse with what you have already seen in loose Papers yet so as I have not presumed to passe it under your name because denying it the subscription of my owne and too unworthy of such a Dedication though truly you could not blame me had I offended in both since I onely give the mettle you the stamp that sends it abroad for good and currant so as you owe me pardon and vindication if it shall reflect upon either since I resigne both my own will and judgement to yours and become rather passive then active in publishing these indigested thoughts being in all things resolved to expresse my selfe Your Lordships in all affection to be disposed of To the Reader Gentle Reader I Have observed a double errour amongst the men of these times in the too long reteining or too forward anticipation of their thoughts For some phlegmaticke and melancholy constitutions like rich Mines keeping their Oare within themselves ever carry their Candle in a darke Lanthorne to see their own way by not to guide others or are weaving a garment all their lives to weare onely to their graves When others to the contrary of more sanguine and fiery natures like the Israellivish women are for war in their births and so they may be delivered but of a little vain-glory flattery envy ingagement of opinion or the like never consider how abortive and mis-shapen an issue they bring into the world formed rather out of the foame of the brain then any solid matter But I desire to avoyd both extreames and would neither be the Box of Oyntment that holds all within and poures out nothing nor the leaking vessell that is ever emptying it selfe of what it receives though never so offensive and nauseous For as I professe against the thinking of any thing that comes from me worthy a publique owning so I decline not the satisfaction of some neere friends that have engaged me to expose this short account of some of my private meditations to the severity of others opinions Though I am not unsensible of the prejudicate prejudice they will meet with abroad since I see truth selfe in many things of thâ— nature insulted upon anâ— cryed against as Christ wâ— amongst the Iewes not Baraâ—bas but Jesus not errourâ— but innocence must be the Sâ—crifice and suffer for the people Yet under this contempt and annihilation like our Sâ—viour upon the Crosse it is iâ— greatest triumph because nâ— conquered when crucified will rise againe more gloriouâ— for being now buried so loâ— in infamy and disgrace Anâ— if I can but contribute the Glow-wormes shine or leaâ— twylight to its manifestation â—n these benighted times of ignorance wherein we are become blind by seeing too much of our new pretended Light when the great Luminaries of our Church have either withdrawn their influence or been cast out of their Orbe I shall truly rejoyce and willingly beare their censure that have not charity to pardon my failings since in that affection I am the same to all we ought to maintaine to one another and could wish my selfe a Sacrifice for their good and the Churches prosperity Of Adoration THough God as He is I am a perfect and single being of Himselfe all goodnesse the Spring and Fountaine out of which all other beings and perfections flow might have enjoyed an eternall complacence felicity and happinesse in Himselfe altogether uncapable of Accession or Diminution yet for the fuller manifestation of Himselfe in the Attributes of his Power Meâ—cy Justice and the like hâ— made the goodly frame of thâ— whole Universe and place man at the foot of the account as his last and greatest workâ— of Creation to summe up anâ— recapitulate the severall beings and perfections of all thâ— rest Though he imprinteâ— upon every one some visibâ— footsteps of an invisible Deity making every creature like so many severall Character some greater some lesse bâ— their orderly being put together as Letters in the Presâ—â— to spell his name Jehovah to 〈◊〉 from a most legible hand 〈◊〉 Name not known to Abraham Isaac and Jacob Exod. 6. as 〈◊〉 importeth the Eternity of hâ— Essence who was yesterday 〈◊〉 day and the same for ever pasâ— present and to come with the â—â—istence and perfection of all â—â—ings in him So as with Saint â—â—rnard we may fay God is â—â—e being of all other creaâ—â—res as they are of Him and 〈◊〉 Him and from Him not 〈◊〉 at they are the same with â—â—irn or that He is A Name of â—â—eer sounds litterae quiescenâ—â—t and of that immoderate â—â—verence amongst the Jewes â—s one observes that it was ever named but once a yeere â—id that by the high Priest â—â—d being compounded of â—ur Letters as some specuâ—tive men collect did mysteâ—ously expresse the three Perâ—ons in the one Godhead to â—s and Incarnation of His â—onne The first signifying â—ower for God the Father â—e second Wisdome for God the Sonne the third Love fâ—â— God the Holy Ghost 〈◊〉 fourth a repitition of the â—â—cond to shew the reconciliation of two natures in the Person of Christ Altogether to declare Gods awfull anâ— stupendious Majesty his Protection in supporting Provâ—dence in guiding Tendernesâ— and compassion in caring foâ— man to whose nature he was united and by it to challenge all the returnes of gratitude service and honour our souled and bodies are capable of producing as the end of our creating For God made all thing for the use and service of manâ— giving him the sole Monarchâ— over the creatures and maâ— for his own glory onely reâ—serving to Himselfe a singâ— propriety in him So that 〈◊〉 would be the greatest sacriâ—dge in the world to rob God â—f any part since He hath from â—l eternity consecrated the â—hole man to his service And â—herefore it is not enough to â—ive Him inward feare without â—utward reverence nor a parâ—all but an universall obediâ—nce hand and heart soule and â—ody with all the members â—nd faculties of both concurring in all acts of his worship in â—heir severall expressions of â—eale piety and devotion â—nd not make it our Religion â—o be irroligious nor with many in these times account a â—zy proud affected negliâ—ence the best posture to serve â—od in For surely though the â—ody may act the Hypocrite â—a faire flower
single or as particulâ—â— men multiplied into a congregation both in private aâ—â— publique devotion (i) Acts 20.36 21 5. Mat. 28.9 17 15 25. Exod. 34 8. 2 Sam. 12.20 1 Kings 1.47 〈◊〉 2 Chro. 7.3 20.18 29.20 Esth 10.1 Neh. 8.6 Joâ—â— 20. Exod. 33.10 Nâ—â— Christ however in other things â—umbled in this did humble himselfe (k) Luke 24.41 Mat. 26.39 And if God did â—his for man shall not weake â—â—an put the greatest debasement upon himselfe to exalt â—is great God Nor doth Iohn 〈◊〉 20. forbid it but requires â—he spirit as the chiefe ingredient in it verse 23. and both as â—n effect and high end of Gods Word preached 1 Cor. 14.25 Matth. 2. But some may object that his was reproved in Iosh 7.10 â—nd a contrary practise mentioned in David 2 Sam. 7.18 To which I answer that â—â—shua in his holy consternation â—nd prostration of himselfe was not checked for the act â—ut the excesse in it perhaps or other for not endeavouring â—â—st to finde the sinne the cause of punishment before the remedy the soare before 〈◊〉 applyed the playster Aâ—â— for that where David is said 〈◊〉 sit at prayer wee must takâ— notice that the same word 〈◊〉 the originall as some learnâ—â— men observe from Gen. 27 4â—â— Levit. 14.8 1 Sam. 1.22 20 1â— 2 Sam. 19.32 compared witâ— 2 Sam. 7.18 that in all theâ— places the same word is useâ— in the originall tongue and 〈◊〉 not to be understood of thâ— gesture of sitting but the continuing in a posture of prayeâ— As David in the like case is saiâ— to remaine before the Lord From all this result cleareâ— arises that such gestures 〈◊〉 most expresse a reverentiaâ—â— feaâ—e were commanded 〈◊〉 God as a morall duty practise by his Saints and are to 〈◊〉 imitated by us in our addresses and approaches to God so farre as conveniency of place age or infirmities will permit And if we cannot kneele nor fall down which is a posture in these times fit rather for the freedome of a private retirement then our publique devotions to avoyd spirituall pride which often grows and springs out of an affected humility and the too forward censures of others let us preferre Mercy before Sacrifice in this even to our selves Matth. 12.7 for God will allow it if we offer all in our power even standing in prayer where we have no roome nor power to kneele (l) Neh. 9.2 5. Luke 18.13 And where we can doe neither with old and weak Jacob let us worship in such corporall expressions as we can arrive at (m) Gen. 47.31 Hab. 11. yet iâ— a Minister kneeling even iâ— prayer is sometimes dispensaâ—ble when standing in the Pulâ— pit will make his voyce thâ— more audible and diffusive oâ— Gods Word and tends moâ—â— to edification (n) 1 Cor. 14 17. for thougâ—â— the obligation thereunto bindâ—â— semper it doth not ad semperâ—â— alwaies in the habit not iâ— the act as in the commanâ— of honouring our parents still in disposition not iâ— expression of it though moâ—â— chiefly 1. When we come into God house in regard of its relativâ— sanctity called the beauty of holâ—â—nesse in that Gods face shine most there in his Ordinance and efficatious presence (o) Psal 5.7.96.9.99.132 1 Sam. 1.18 2 Sam. 12.20 Isa 60.14 though reflecting most honouâ— where he is honoured most which made Salomon command this reverence in saying when thou goest into the House of God looke to thy feet and the Prophet at the going out of the Temple Ezek. â—6 2 3. 2. When we prepare and â—ispose our selves to Prayer Adoration is the best in-let to our devotion So David Come â—et us worship or worship in our first approach fall down and kneele before the Lord our Maker (p) Psal 9. â— to witnesse our humiâ—ity fall and low estate in Adam by our nothingnesse the more to advance Gods glory 3. When we sum and seale â—p our prayers with Amen (q) Neh. 8.6 Rev. 5.14.7.12 Heb. 11.21 â—oth as it is the Name of God Rev. 3.14 which we are to admire and reverence in the sence not sound and as it is a short repetition of what went before and profession of our concurrence with them which made the Apostles wind up all their Epistles with it in that it is Cingulum consensus votum desiderii nostri 4. When God approaches to us in any extraordinary manifestations (r) Gen. 18.23 Iob 40.4.46.6 Luke 5.8 Gen. 28. of mercy or justice (Å¿) Iob 1.20 our receiving of benefits (t) Exo. 34.8 2 Chro. 7.3 20.18 Ps 102.21 Rev. 11.16 17. returning of thanks (v) Gen. 24.25 52. Gen. 47.31 Heb. 11.21 or bringing any other Sacrifice to God (w) Heb. 13. Deut. 6.10.26.10 Micah 6.6 votive or devotive Gen. 14.22 for God will not accept of meane negligent and perfunctory duties (x) Mal. 1. Psal 99.132 138. nor such service and reverence as an earthly King will scorne and reject from his Subjects and vassals Now as the time is Alwaies so the place must be every where (y) Joh. 4.20 though amongst the Jewes it was performed either in or towards Jerusalem for uniformity Gods promise of his vertuall presence being there (z) 1 Kings 9.3 and Christs comming whose types were there treasured up in the Arke and not for any inherent holinesse yet Christians may if commanded worship as they did towards the East for the order and regulation of their devotions the commemoration of our great benefits by Christ the expectation of his second comming the appearing of our Sunne againe in that Horizon and the usuall exhibition of Himselfe his body and blood in that part of the Church But then it must not be done to the scandall of our brethren nor so repeated as if the Duty were riveted locally or fixt to any place since Churches and the most holy parts in them 1 Kings 8.6 though estimation may make a difference have no inherent but relative and representative holinesse in them nor had amongst the Jewes though their Three divisions were sanctified to three functions the Holiest to the divine presence in that all the Types were kept there the holy of Holies for the Priests Sacrifices and Leviticall Rites the outward Court or Atrium for single worship Prayer and Doctrine The two first were buried with the Temple the last onely is common to all (a) Isa 56.7 Iohn 2. so as all ought to concurre in a reverentiall way of serving God in places set apart for those pious uses But to summe up all let us consider Adoration 1. Quae Origo suae productionis 2. Exhibitio honoris 3. Ratio exhibitionis And in the first is Actus fidei nam fides ostendit cur principaliter Adoratio sit exhibenda 2 Actus Charitatis nam charitas facit diligere Deum ut optimum summum bonum per hoc imperat facit adorare Deum 3 Act us Justiciae and so vel reddit
example of God himselfe preferring Mercy before all other Sacrifices Matth. 9.13.12.7 Luke 6. which is the cause it 〈◊〉 sometimes called perfection Matth. 5.48.19.21 If justice be joyned to it Prov. 3. For we must not feed the poore 〈◊〉 some wilde beasts doe thâ—â— young ones upon plunder and rapine not with others bread but our owne even sometimes taken from our ordinary not superfluous diet to relieve them that want For with such Sacrifices God is well pleased Heb. 13.16 not so much in respect of our goods as our goodnesse which he values according to the affection they proceed from originally our love to him ever including that to our brother So as there is but Vnus amor duplex objectum and therefore when affectio cordis goes with Opus manuum a contrario a stony heart without commiseration and beneficence and a withered or contracted hand that puts not forth it selfe to communicate God hates For he is the weigher of the spirits as well as the purse and accepts the gift when offered as a tribute of gratitude not as a bribe to corrupt the Judge that by doing some good we might be licenced to Act the more evill never valuing our purses unlesse our persons are first his Gen. 4. and that we give our soules as well as our substance which we shall need no other encouragements for then to consider First that the object of our Charity is not the poore man but Christ in him For I was naked and ye cloathed me not saith he hungry and you fed me not Secondly the matter of our Charity is not ours but Gods an eare onely out of the full harvest He hath given us some crumbs from a well furnished board some drops from a cup that runnes waste Thirdly the end of our charitie for Da debitor ero if we give pence God will repay us pounds for Graines massy weights and those of glory for drops of cold water rivers of joy and pleasure for evermore So that at our generall accounts though the summe and totall of our diâ—bursments are little or rather Cyphers nothing to what we owe in our receipts God will adde figures to them not onely to exceed our numeration but to pose Arithmetick it selfe multiplying our joyes beyond Multiplication and summing them up in an eternall felicity a happinesse beyond augmentation or diminution So as if we lay our foundation in charity we shall raise a structure of glory and gaine an inheritance that is never to be lost become heires of God nay coheires with Christ for ever and ever Of Fasting FAsting as it is a forbearance of Meat is of an indifferent nature neither good nor bad but in order to the ends for which it is performed And if used as a holy Discipline which every Christian is to exercise upon himselfe may be accounted a kind of spirituall Sacrifice as an act of selfe deniall and more particular consecration of our selves to God both bodies and soules to a higher eminency of devotion and service by an abstraction of our selves the more from all sensuall and worldly thoughts and delights as farre as necessity or decency will permit that by the hunger of the body the soule may be put into a divine emulation after Spirituall food and make a heavenly man become as it were an earthly Angell if he performe it with preparation separation confession and contrition annoynting his head that is Christ in his members in works of charity and washing his face his soule in repentant teares Matth. 6. But this may be either private or publique A private Fast was a votive one in the old Law (a) Num. 30 2. and a duty commanded in the new Testament In that our Saviour doth not onely approve the Pharisees fasting twice a weeke if purged and refined from the alay of hypocrisie and vain-glory but adde to it and the practice of St. Johns Disciples a precept (b) Mat. 19.14 15. Mat. 2.19 20. that after the Bridegroomes taking away they should fast with rules both for the manner of it (c) Matth 6. Luke 5.33 35. Jam. 4.9 and Musicall part the well tuning of it which he left to their owne elections And therefore let us be carefull as at all times to live soberly and temperately (d) 1 Cor. 6.19 Gal. 5.21 Rom. 13.13 Titus 2. 1 Thes 5. 1 Pet. 4.3 in regard of their necessity and happy use to be frequent in our holy Fasting which if rightly performed as the needle the thred will ever usher in a blessing and reward (e) Matth. 6. yet it is not the act but the intention that commends it First as it is a fruit of godly sorrow and corrective justice when from a reflection of our sinnes past we thus punish them Judge our selves to prevent being judged (f) 1 Cor. 11 31. which ever includes execution as well as sentence in it (g) 2 Cor. 7.11 Jam 4.9 Joel 2. Luke 23.20 29. Daâ— 10.3 Psal 35. In that the crucifixion of sinne is the life of vertue and made one say Semper virtuis cibus jejuuium fuit Fasting or taking meat from the Body is the food of the soule Secondly as it disposes to other holy duties wings our prayers and makes them more prevalent True it was used for the obtaining the holy Ghost (h) Acts 2. in the ordination of Ministers Acts 14.33 37. working of miracles (i) Matth. 17 21. and as it was the first Commandement (k) Gen. 3.3 the life of Heaven Preface to the Promulgation of the Law (l) Exod. 24.18 and Prologue to the Gospel (m) Mat. 4. Thirdly as a part of Godâ— worship Thus Anna served the Lord with Fastings and Prayer (n) Luke 2.37 38. the one the soules the other the bodies Sacrifice (o) Psal 35. though when twins they are of most prevalency with God as in Cornelius (p) Acts 10.4 For food which is the teat of sinne being taken away will humble and starve it and the killing of that will make us live more vigorously to God and gaine us the better audience in his great Court of Requests our service to him being a sure title of his favour to us Fourthly as it is medicinall for the preventing of sinne and correcting of our too ranke and mellow soile which of it selfe is too apt to bring forth such weeds and luxurious growth (q) 1 Cor. 9.27 for the body 〈◊〉 nourished with sweet the â—ule with soure or no meats which makes our God like a good Falconer give us tyring and keepe us sharpe that we might soare and fly the higher â—our meditations and gain an evidence of the Spirituality of of our condition As a means to advance our charitie enabling us to give the more to the poore when we are sparing towards our selves (r) Isa 58.7 for without that our forbearing of meat will be but the figure of famine not image of a Religious fast or the divels Fast