For if so in that sence God and Nature are both one and God and Nature compared therefore is called Natura naturans that Nature which giveth nature to all things so that one defining of Nature calleth it God and divine reason incerted and put into the world and every part thereof but if by the word Nature they meane a certaine power influence or instinct which without sence or understanding in it selfe hath an opperation in things senslesse inclining and moving them to a certaine end It must needs follow that the same nature influence or power hath that motion force or opperation from some superiour essence which hath understanding and is of infinite power and wisedome who createth moveth guideth and concerneth it In which sence it is defined of some to be principium motus quies the beginning of motion and rest and so numbred amongst such causes as work for an end From all which it may be concluded that nature must needs Nature Gods instrument be directed by the providence of God for nothing that is voyd of understanding and sence can tend to a certaine end except it be directed by some that knoweth the end As an Arrow cannot tend to a certaine marke except it be shot by some that knoweth the marke in which sence nature can be nothing else but the instrument Nature Gods order of God Againe nature may be termed Gods order and so things extraordinary are called unnaturall Forâ—une his unrevealed will and so we call things changeable that are besides reason and expectation What then is Nature but God! call him what thou wilt Nature Jupiter c. he hath as many names as officer it comes all to one passe That God it the fountaine of all the first giver and preserver from whom and of whom all things The universal world is nothing but God â—â—prest depend and that he is all 〈◊〉 all and in every place so that the universall world is nothing else but God exprest and therefore every man that hath reason or is reasonable may know out of the same reason that he that made him is God as the Psalmist confesseth Psal 100. It is he that made us and not me ourselves for as a man seeing a great fabrick or building will conclude that it did not make it selfe so we seeing the great fabrick of Heaven and Earth must needs conclude that it had one that framed and produced it in that beauty we see it have As the Psalmist also acknowledgeth Psal 19. 1. 2. The heavens declare the glory of God and the firmâ—ment sheweth his handy worke One day telleth another and one night certifieth another c. SECT 2. Of the Appellations of God whereby he is made knowne unto the world THe name of a thing is that whereby it is made knowne unto others and severed and distinguished from other things In this latter respect God needeth no name because he is but one Of the Appellations of God neither can properly any name be given him because he is infinite and cannot be comprehended in a name Neither is a name given to God in respect of himselfe but to us that in some sort he might be made knowne unto us That there is a God Nature it selfe will teach us but what this God is we know not but as it pleaseth him to reveale unto us in his Word Now the name of God in Scripture is five wayes to be taken As 1. For God himselfe Joel 2. 32. Whosoever shall call upon the The names of God five waies taken name of God shall be saved 2. For the Word of God as in Joh. 17. 6. where our blessed Saviour saith I have manifested thy name c. 3. For the wisedome power mercy and other Attributes of God as in Mal. 1. 11. Great is my name that is my glory power and majesty 4. For the commandement of God Joh. 17. 8. I came in my Fatherâ— name 5. For that whereby God is called viz. Jebovah Exed 3. 15. where the Lord saith This is my name for ever Further touching the names which are given to God they The names of God of soure soâ—ts may be reduced to foure sorts viz. 1. The names whereby the divine Nature and Essence is expressed aâ— Eheje Jehovah which are only peculiar unto God 2. His name taken from his Attributes as his Wisedome Justice Mercy and such like which properties though in a most excellent manner they agree unto God yet are also communicated unto Creatures and so he is called Creator Lord Governour Preserver his opperations being three-fold as 1. In Creation 2. In Formation and 3. In Consummation 3. Some of his names include a Negation or absence of some imperfection incident to the Creatures and so he is called immortall immutable as also in regard of the vaine opinions and estimations of men as the Idols of the Gentiles were called gods 4. The name of God is given him by way of Similitude as Magistrates in respect of their Authority are called gods so also Prophets in regard of their divine knowledge Holy men for their sanctity and Angels for the excellency of their Creation and so are called gods Nun cupative by a kinde of Appellation as Moses is called Aarons God Exod. 4. 16. but the Lord is called God essentially The God of Abraham Isaac and Jacob Exod. 3. 4. Besides these there are other names which belong particularly unto God as in Exod. 3. 4. where the Lord saith to Moses Eheje or I am that I am hath sent thee Which word according to the Expositers of the Hebrewes signifieth The peculier name of God all the differences of time both past present and to come as it is expounded Rom. 1. 8. 2. Others terme it a name of Of his name these unchangeablenesse for the creatures which have their dependencie of themselves cannot say Ero I shall be 3. It sheweth the perfection of God that hath his being of himselfe and not of any other 4. The goodnesse of God that giveth to all things their being as iâ— Rom. 11. 36. where the Apostle saith Of him through him and for him are all things therefore in that things are said to be they have it given them by the goodnesse of God 5. It declareth the infinitenesse of God that God is all in all as in 1 Cor. 15. 28. so that this is unto God to be to be all things as wisedome goodnesse righteousnesse c. 6. This name maketh a difference betwixt the true God and the false gods of the Heathen that had no being at all 7. This name sheweth both the power of God that nothing can hinder his everlasting being and his goodnesse in promising his continuall presence and assistance to his Church and this name of God was not unheard of amongst the wiser sort of the Heathen for it is said that this sentence was written upon the doores of the Egyptians Temples Ego sum omne
immitate but they never invocated any but the Lord Jehovah and Christ in him as the Scriptures doe plentifully prove therefore the Adoration or praying to Angels is a superstitious and new device of Doctrine and ought to be rejected Isa 63. 16. Object Jacobs Ladder on which the Angels ascended and descended from heaven doth intimate that they did not only reveale unto us the counsells of God and execute his will but also report unto God our prayers vowes and necessities Ans We grant that the Angels doe report unto God the affaires of the world the Acts and Gests of men and so their supplications in generall but this they doe as Messengers not as Mediators the Prophet Zachary sheweth a distinct office of the Angelicall Spirits and Jesus Christ there called the Angell of the Lord where they viz. the Angels returns this answer to God We have gone through the world and behold all the world sitteth still and is at rest But the Angel of the Lord Christ the Mediator of the Church steppeth forth and prayeth O Lord of Hoast how long wilt thou be unmindfull of Jerusalem so that albeit the Angels are witnesses of our devotions and beholders of our teares and plaints yet have they no office of Mediatorship neither have we any warrant to pray unto them SECT 2. Object IT is said Gen. 17. 3. that Abraham fell upon his face and talked with God which doubtlesse was an Angel by the like expressions in the 18. Chap. c. Ans If that were an Angell in the person of God which talked Angels will not be worshipped with Abraham then was it no gesture of Adoration in that Abraham fell on his face for the Angels will not suffer men to worship them Rev. 22. 9. but if they will needs have it Adoration then it was God that talked with him as the words of the Text intimateth Again though Abraham had said to his Servant that the Angel should goe before him Chap. 24. ver 7. yet read we not that the Servant did pray to the Angel that was appointed to be president of his journey but solely directeth his prayer unto God as in the 12. vers which example our Saviour himself urgeth Mat. 4. 10. Thou shalt worship the Lord thy God and him only shalt thou serve Obj. Jacob prayeth that the Angel blesse the children Gen. 48. 16. and Moses wisheth the good will of him that dwels in the Bush to come upon the head of Joseph Deut. 33. 16. Ans We deny not but that Angels as well as men may instrumentally pronounce the blessings of God as from him and in his name but not originally and so to be resorted and prayed unto as the Authors and fountaines of blessings 2. It is without example in Scripture to wish any blessing but from God the Father and the Lord Jesus Christ as the Apostle Paul confirmeth Rom. 15. 30. 2 Cor. 13. 11. Phil. 4. 6 7. Col. 5. 15. 3. The Angel whom Jacob there speaketh of is in the same place called the God of his fathers Exod. 3. 6. 4. Moses also calleth him that dwelleth in the Bush Jehovah verse 13. SECT 3. Object IOhn wisheth grace and peace to be given to him that was and is and is to come and from the seven Spirits which is before the Throne that is from the seven Angels Therefore Angels though they blesse not as the authors of Grace yet a blessing may be asked of them as impetrators and intercessors of the same at the hands of God as also Gen. 32. 29. where the Angel is said to blesse Jacob. Ans That was not an Angel but the Son of God which â—â— was no Angel but Christ that wrestled with Jacob. wrestled with Jacob because it belongeth not to Angels to blesse but to God himselfe for spirituall blessings are either conferred by the Author thereof which is only God or by the Mediator thereof which is Jesus Christ or by the messengers or instruments thereof which may be as well Angels and Men for as Isaac blessed Jacob and Jacob his sonnes ministerially only as being Gods mouth to pronounce them so Angels likewise may be the Messengers or instruments of Gods blessing and not otherwise For the Apostle saith that every good and perfect gift commeth from God Jam. 1. 17. neither are the Angels to be sâ—ed unto for any spirituall or temporall blessing but only God for if any one Lack wisdome saith the same Apostle let him aske it of God Jam. 1. 5. and so consequently in any other thing yea the promise is made only to such as aske in Christs name Joh. 16. 23. and no otherwise and as to that place in the Revelations where mention is made of the seven Spirits we must understand the Spirit of God with his manifold graces for the seven Spirits are also said to be the seven lamps of fire burning before the Throne they are also termed the seven eyes of the Lambe all which doe intimate as formerly SECT 4. THe arguments which the Papists use to justifie their Invocation of Saints departed are chiefly these which follow to which I shall return an answer Obj. Saints doe pray for us and therefore we may and ought to pray to them that they pray for us is proved by these places of Scripture viz. Exod. 32. 13. where Moses desireth God to remember Abraham Isaac and his servants And Baruch 3. 4. where he saith O Lord God Almighty heare now the prayer of the dead Israelites with 2 Maccabees 14 15. where Onias spake and said this is a lover of the Brethren who prayeth much for the people Jeremiah the Prophet of the Lord. Ans To the testimony cited out of Baruch and the Maccabees they prove nothing because they are no Books of the Cannonicall Scripture 2. The other testimonies are impertinently alleadged for Moses maketh not mention of the prayers which Abraham Isaac and Jacob should make for the people but of the Covenant which the Lord made with them true the Saints doe pray to God by their generall wishes that the kingdome of God were accomplished as Rev. 6. 10. but our particular necessities they know not and so doth not make particular requests for us therefore the argument followeth not that they pray by their generall desires for the Church that therefore they pray for us in particular Again seeing these Papists hold that the Patriarcks and Fathers of the Old Testament were in Limbus Patrum a dungeon of darknesse and a member or part of Hell they doe absolutely contradict themselves in making them Mediators and Intercessors in heaven neither was Moses request for the merits or worthinesse of the Fathers but in respect of the Messiah which was promised for neither was Abraham himself justified by his merits but by faith as Paul sheweth Rom. 4. 30. SECT 5. Obj. GOd telleth Abimelech that Abraham was a Prophet and should pray for him Gen. 20. 7. Ans That place doth not make for the
which the Gentiles used in vindication Papists use the Gentiles plea c. of their Idols but if Images were a means to instruct the rude and ignorant certainly God would have commanded it in the Old Testament which he did not but contrariwise strictly forbiddeth it And if they be for instruction they must have an Interpreter for they are dumbe of themselves and an Interpreter can better instruct without them Again the Scriptures Images and Idols teachers of lyes saith that Images are teachers of lyes Hab. 2. 18. and that Idols speak vanity Zaâ— 10. 2. If they serve then for Lay-mens Books they only teach them lies and vanities Again Images set up in Churches to be gazed upon doe draw the mindes of men from celestiall cogitations and therefore according to the Prophet Davids exhortation we ought to turn our eyes from beholding vanities especially in such a place all vain objects therefore ought to be removed from peoples sight and it is reported of the ancient The danger of Images and Idols in publick places Romans that they would suffer no Images in their Churches that the worship of God might be more pure the sight of them therefore in such publick places are very dangerous and that for these reasons viz. 1. In regard that mens hearts being naturally corrupted and prone to Idolatry by such objects are nourished to error and therefore when Hezekiah saw the brazen Serpent abused to Idolatry brake it 2 King 18. 4. and thereby took away the cause of stumbling 2. Those resemblances come so neare the nature of things living and so doth the more easily deceive Obj. The Image of Christ may be made as he was man Ans The Picture of Christ ought not to be made at all for in The Image of Christ a lying Image regard Christ is both God and Man therefore all such Images as are made of Christ must needs be lying Images in respect they cannot expresse his God-head SECT 4. Obj. THe Image of God may be made because God was sometimes seen in corporall shape Exod. 33. 22. Ans It followeth not because God by his authority could Moses could not see Gods effiges make a representation of himself that man therefore of his owne authority can doe it without Gods warrant 2. That Vision was shewed to Moses alone and in a secret place but their are set up in the publick view of all and in publick places 3. It was an Image passing and not continuing but theirs are permanent 4. That were of his back parts but they are bold to picture the glorious countenance of God which is most rediculous seeing the Apostle saith No man hath seen God at any time Joh. 1. 18. Obj. The Scriptures testifieth that God spake to Moses face to face Exod. 33. 11. Ans It is not possible in this life to see God with the eyes of the body for if so it must needs follow that God must be of a corporall and substantiall substance if he might be seen with carnall eyes for nothing by the eyes of flesh can be discerned but that which is visible finite and sircumscriptable but the Lord is infinite Ergo 2. God being of a spirituall nature cannot be seen by the God cannot be seen with corporall eyes eyes of the body for that which is of a spirituall nature doth not come under the sence of the body 3. It is said that God is Love 2 Epist joh ver 8. which sheweth his substance not a quallity as our love is so then as faith hope and love in us cannot be seen much lesse can God 4. The Image of God in man which is the inward renovation of the minde cannot be seen much lesse God himself whose Image we are 5. The minde of man is invisible much more that most pure and infinite minde 6. God is of a simple nature without any composition he hath no forme or figure but nothing is perceived of the sence but that which is of a mixt and compound nature that hath forme and fashion 7. The Divine Nature is infinite and not to be confined or limited and that which cannot be limited cannot be comprehended for that which containeth is greater then that which is contained and it is also Heterogenâ—ae naturae of another nature as the Fish is contained in the water and the Birds in the ayre but nothing is greater then God and he being perfectly good that which should confine him being of a divers kinde must be perfectly evill and so it would follow Deus vinci a malo that God should be overcome of evill 8. Whereas divers of the Saints have been said to see God after a divers sort if they had seen the substance of God then it would follow that God is of a divers nature and substance for he was diversly seen of Ezekiel and Isaias Ezek. 1. 26. Esai 6. 1. c. intimating thereby that God can no otherwise be seen of us then in Christ his Son who is the very graven forme of his person Heb. 1. 3. and if Christ would not grant any such carnall vision of God unto his Disciples who were convenant with him in the Flesh who can in this life expect it 9. Whereas the Prophet Esay saith I saw the Lord sitting upon a high throne and is also said to have been seen of others of the Saints we must not think that they saw Gods substance with their carnall eyes but as mens nature could apprehend him not as he is but as it pleased him to reveale himself unto them for no created understanding can come neere unto God the understanding may come neere the nature of another but it is impossible that the intellectuall part should comprehend God seeing he is infinite to be known but the power of the understanding or intelligence created is finite how then can that which is finite comprehend that which is infinite yea even the understanding of Christ that is as he was man did not comprehend God The Apostle saith he dwelleth in that light which none can attain unto 1 Tim. 6. 16. the reason is because no power can doe any thing in that which is higher then the object but God is higher then the object of our understanding Ergo Again a thing is said to be invisible two wayes 1. In regard of the defect in it selfe as darknesse and shadowed places 2. Because of the excellency thereof as the Sun is to our eye and so God is invisible SECT 5. Obj. IT is said Exod. 24. 9 10. that Moses and Aaron Nadab and Abihu and the seventy of the Elders of Israel saw the God of Israel c. as also Deut. 34. 10. where it is said concerning Moses that the Lord knew him face to face viz. as men may know one another by their countenance Ans They saw God not in his divine Essence and substance The glorified Saints shall not behold God in his essence which is invisible and incomprehensible
but they saw some evident signes of his glorious presence and Majesty for otherwise the glorified Saints shall not comprehend and see God in his Essence they may have certain representations but according to the shew of his nature they cannot 'T is true the faithfull in this life have a certain sight of God as our Saviour saith Mat. 5. 8. Blessed are the pure in heart for they shall see God and they shall see him more fully in the next life for the Apostle saith We know that when we shall appeare we shall be like unto him for we shall see him as he is 1 Joh. 3. 2. but yet this saying must be understood with three conditions 1. That not only the Divinity of the Father but neither of the Sonne or Holy Ghost can the eyes of the body see but of the minde for God is altogether invisible Col. 1. 15. 1 Tim. 1. 17. Heb. 11. 27. which sight the Apostle saith no man ever saw or can see So then if it appertain to the nature of God to be invisible as to be incorruptible that nature shall not be changed in the next world viz. of invisible to become visible because he cannot of incorruptible become corruptible we ought not therefore to distinguish these things which the Apostle hath joyned together as to say to him that is incorruptible for ever in this and the next but invisible not in the next world but only in this The fulnesse therefore of God cannot be comprehended in seeing unlesse the Seer so see that no part can be hid from him but God cannot be seen if any thing in the God-head be hid from us which must needs be in regard of his infinitenesse so that Moses and the other Prophets mentioned did not see God as to take his effigies he being incomprehensible the Picture therefore of God the Father which the Papists make like an old man which they gather from Daniels vision of God Dan. 7. 9. or of any other Person in the Trinity is rediculous SECT 6. Object SO that Images be not adored they may be used for matter of beautifying and adorning of Churches Ans It is a dishonour to God to have such places set apart for his worship stuffed with Monuments of Idolatry such things as draweth the minde of man from a Divine worship and it is evident Exod. 34. 15. that the Lord would have the occasion of The occasion of evill ought to be removed stumbling removed and Images to be defaced lest the people might be corrupted by them and therefore he simply commandeth to break down their Images Deut. 7. 5. and that because they were an holy people to God As if he should have said you Israelites are a people prone to Idolatry and therefore I charge you â—o pull them down The Apostle also reviveth the same precept 1 Joh. 5. 21. where he saith Babes keep your selves from Idols shewing that now under the Gospel there is danger to be feared from Images and Idols Obj. The Commandement for abolishing and destroying of Images was ceremoniall and therefore concerneth not christians nâ—w Ans To take away all occasion of Idolatry is not ceremoniall because it tendeth to the maintenance of a Morall Commandement Obj. A thing must not be taken away for the abuse Ans If the thing be good in it selfe and necessary it ought not to be taken away for the abuse but the case is divers where both the thing and the abuse are unlawfull SECT 7. Object IT is sufficient that the people be taught and admonished that Idols and Images are not to be worshipped and not to be taken away Ans The Apostle exhorteth us to abstaine from all appearances We are to abstaine from all appearance of evill of evill 1 Pet. 3. 22. and the surest way is to remove from the sight the occasion of stumbling and therefore Moses did not only restraine the people from worshipping the abominable Idol but he defaced it and took it away which practice and example of Moses condemneth the Luthreans who allow not the worshiping of Images and yet will tollerate them in their publick places of meeting for it appeares that Moses could not indure the very sight of that Idol which president may teach us not only to be ware of worshipping them but also of the offence that may happen by the very sight of them The example of Hezekiah is also very pertinent to this purpose who brake in pieces the brazen Serpent 2 King 18. 4. moreover whatsoever it is in religious worship which hath not the testimony of the Word for its approvement may without controversie be reputed for a device of man and so consequently rejected for the true worship of God How God will be worshipped must be spirituall answering to his nature as our Saviour saith Joh. 4. 24. God is a Spirit and such as worship him must worship him in spirit and truth which worship cannot be performed by the naturall or artificiall abilities of men in regard it is wrapt up in the mystery of the Word to which it is not lawfull to adde or detract any thing Deut. 4. 2. 12. 32. Rev. 22. 18 19. but to be directly agreeable to that patterne and therefore the Lord commanded Moses to make the forme of the Tabernacle agreeable in every thing to that which he had shewed in the Mount Exod. 25. 9. Again it is the true devotions and affections of the heart which God only looketh upon in his worship as in Prov. 23. 26. My sonne give me thy heart As also in the very words of the Prophet David where he saith My heart is fixed O God my heart is fixed I will sing and give praise and not to make an Image of God for to whom will ye liken me saith the Lord or to whom will ye compare me Isai 40. 18. Such therefore erre exceedingly who not only tollerate Images and set them up in their Churches but also maintaine and defend the adoring of them yea and that they are to be adored with the same adoration with the thing it representeth which is both blasphemous and also a robbing of God of his honour who saith I am Jehovah and my name and my glory will I not give to another Isa 42. 8. as also Cursed be the man that shall make any molten or carved Images an abomination to the Lord and shall put it in a secret place Deut. 27. 15. I will only adde that of the Prophet David to cleare this discourse they that make them are like unto them c. Psal 133. 13. CHAP. V. Treateth of their invocation of Angels and Saints departed with a confutation thereof SECT 1. THe manner of Invocation used by the holy men of Against the invocating of Saints and Angels Judg. 13 15 16. Mat. 4. 10. Act 10. 25 26. 11 12. 1 Col. 1 13. 2. 18. 1 Cor. 3. 5 6. Heb. 7. 25. 9. â—â— God ought to be our patterne to
faith The faith of Miracles of Miracles touched by the Apostles 1 Cor. 13. 2. If I had all faith so that I could work miracles and remove mountains 3. There is fides Historica an Historicall faith which beleeveth The Historicall faith all things to be true which are written in the Scripture in which sence the Apostle James saith the Devills beleeve and tremble they beleeve there is a God and that all is true that the Scripture speaketh of God and of his Justice Power Judgement and rewarding of the righteous as may be gathered from their owne expressions as I know thee who thou art even the holy one of God Mark 8. 7. in which expression the Devill did both acknowledge Christ and God as also Mat. 4. 6. It is written he shall give his Angels charge over thee where he acknowledgeth that the Scriptures shall be fulfilled as also Mat. 8. 29. Art thou come to torment us before the time In which they doe acknowledge Gods Justice as also Job 1. 9. where Satan saith Doth Job serve God for nought hast thou not set an hedge about him c. by which they acknowledge a reward to be given to the righteous 4. The faith of faiths or the justifying faith which the Apostle The justifying faith Paul maketh mention of Gal. 2. 20. viz. In that I now live in the flesh I live by faith in the Son of God who loved me and gave himself for me and this faith is the life of the Soule whereby he that beleeveth is able in particular to apply unto himself the merits of Christs death And the difference betwixt these four sorts of faith are The difference of these faithâ— these the 1. Apprehendeth the essence and being of God 2. The faith of Miracles his power 3. The Historicall faith his truth and 4. Namely the justifying faith his mercies SECT 5. These faiths not one and the same in substance Obj. THese foure sorts of faith are not the same in substance they differ only in property which as the Gospel is contained and included in the Law as a tree in the seed Ans If that were true then it were possible for them which have the one to have the other and so Devills also which in some sort beleeve as I have shewed should also be capable of justifying faith And as to that you say that justifying faith is contained in the Morall Law we are to distinguish of the Law The Law distinguished for it is sometimes taken more largely either for all the Scriptures of the Old Testament as Luk. 16. 17. It is more easie for heaven and earth to passe away then that one title of the Law should faile So Joh. 15. 25. It is written in their Law they hated me without a cause which testimony is found in Psal 35. 19. or else the Law is taken for all the Book of Moses and so the Law and the Prophets are named together Mat. 7. 12. This is the Law and the Prophets but the Law sometimes is taken more strictly for the Morall Law whereof the Apostle speaketh Rom. 7. 7. I know not sinne but by the Law and so the Apostle opposeth the law of works to the law of faith Rom. 3. 27. Now as the Law is taken generally either for all the old Scriptures written by the Prophets or for the writings of Moses it cannot be denied but that faith in Jesus Christ is in this sence both contained and commanded in the Law for the Lord spake of Christ by the Prophets Luk. 1. 7. and Moses wrote of Christ as our Saviour saith Had ye beleeved Moses ye would have beleeved me for Moses wrote of me Joh. 5. 15. but as the Law is strictly Justifying faith not contained in the Morall Law taken for the Morall Law the law of workes which containeth only the ten words or Commandements in the decalogue so we deny justifying faith to be in the Morall Law and that for these reasons following SECT 6. The Law and the Gospel differ in nature and substance 1. IN regard that the Morall Law and the Gospel differ in very nature and substance for the one is naturally imprinted in the heart of man and the other is revealed and wrought by grace the first the Apostle testifieth where he saith The Gentiles which have not the Law doe by nature the things contained in the Law Rom. 2. 14. the other also is witnessed by the same Apostle Rom. 2. 24. We are justified freely by grace the Argument then may be framed thus The Morall Law is grafted into the heart of man by nature but faith in Christ is not by nature but by grace above nature for if it were naturall then all men shoule have faith which the Apostle denyeth 2 Thes 3. 2. faith then in Christ belongeth not to the Law 2. The effect of the Law of workes and the Law of faith are They differ in effects divers for the one worketh feare and the other love and peace as the Apostle saith Ye have not received the spirit of bondage to feare againe but ye have received the spirit of adoption whereby we cry Abba father Rom. 8. 17. The same Apostle also saith that the letter killeth but the Spirit giveth life 2 Cor. 2. 6. thus then the argument standeth The same thing cannot be the instrument of contrary things of life and death peace and terrour love and feare for a fountaine cannot send forth salt water and sweet Jam. 3. 12. but the Law is the minister of dread of feare and terrour ergo not of life and peace and so consequently not of the faith of the Gospel which bringeth all these 3. The same thing doth not make the wound and give a plaster to cure it the Law doth shew us our sinnes faith by grace in Christ healeth them The Law reviveth sinne without the Law sinne is dead Rom. 7. 8. But we are dead to sinne and alive to God through Jesus Christ our Lord Rom. 6. 11. the same cannot make us dye to sinne and revive sinne the Law doth the one therefore not the other 4. The Preachers publishers and givers of the Law and the Gospel were divers the Law was given by Moses but grace and truth came by Jesus Christ Joh. 1. 17. but if justifying faith were commanded in the Law then grace also should come by the ministry of Moses that gave the Law and so prove the Scriptures false 5. The qualities and conditions of the Law and the Gospel are divers the Law promiseth life to him that worketh Moses thus describeth the righteousnesse of the Law that the man which doeth these things shall surely live thereby Rom. 10. 5. but the Gospel requireth not the conditions of working but beleeving to him that worketh not but beleeveth in him that justifieth the ungodly his faith is counted for righteousnesse Rom. 4. 5. if then faith were commanded in the Law to beleeve should also be a work
also to the Scribes and Pharisees and others of the Jewes ver 23. terming them Vipers Mat. 12. 34. children of the Devill Joh. 8. 44. by reason of their uncleane thoughts and ungodly actions and yet these sinned not of absolute necessity as we may instance in Pharaâ—h Exod. 7. 22. where it is said that Pharaoh did not hearken to Moses as the Lord had said From which instance we may collect that it was necessary that Pharaoh should not have harkened to Moses because the Lord had fore-told so much who cannot be deceived but Pharaoh was not forced or compelled thereunto SECT 9. Two sorts of necessity THere are two sorts of necessity viz. a violent necessity which forceth and compelleth and there is a conditionall necessity when a thing is said to be necessary another thing presupposed So Pharaohs disobedience and obstinacy was the second way necessary upon the proposall of Gods presience but the first way it was not necessary The first of these is coactive the second is voluntary the first neither justifieth a man if he doe well being forced thereunto nor condemneth him if he doe evill but the second hath place in both for by it the righteous have praise whose obedience in respect of Gods ordinance is necessary and infallable and contrariwise the wicked are condemned who sinne willingly notwithstanding Gods presience considered in some sort it is also necessary As our Saviour said concerning Judas It is necessary that offences should come but woe be to him by whom they come Mat. 18. 7. It was necessary that Christ should suffer being the determinate counsell and fore-knowledge of God Act. 2. 23. but Judas did not know that he was appointed to be the man that should act that treason but he did it voluntarily out of his covetous affection to money as doth evidently appeare by his owne expressions What will ye give me and I will betray him unto you Mat. 26. 14. Again it was necessary that the Prophets and Wise men should be killed crucified scurged and persecuted by the Jewes as Christ had foretold Mat. 23. 34. but neverthelesse the Jewes did it out of a voluntary hatred they had to Christ and his Gospel as plainly appeareth in Scripture CHAP. XIIII Treateth of the power of a regenerate man in point of sinning SECT 1. Objection TOuching which the Papists affirme that the precepts and Commandements of God to a man regenerate justified and in the state of grace are not impossible to be kept Ans In answer to which it is requisite first to lay open the point touching the extent of the truth therein contained and then to answer to their objections 1. We are to consider a four-fold state and condition of man A four-fold estate and condition of man first as he was created in a perfect state before his fall when it was possible for man to have kept the Law and have conformed himself in perfect obedience to the will of his Creator 2. But man considered in his corrupt estate before he be regenerated and restored can by no meanes keep the Law as the Prophet saith Can the Black-a-moore change his hew or the Leopard his spots Jer. 13. 23. so the Apostle Whatsoever is not of faith is sin Rom. 14. 23. And we are not able of our selves to think any thing as of our selves 2 Cor. 3. 5. 3. In the restored estate of man by Regeneration and new Birth the Law is partly possible to be kept and partly impossible It is possible two wayes 1. By the imputation of the righteousnesse of Christ who hath fulfilled the Law for us for he needed not to have fulfilled it for himself as he suffered not for himself for he was perfectly holy and just even from his conception by the communication of the Divine Justice for the Apostle saith Rom. 10. 4. Christ is the end of the Law that is the fulfilling of the Law for righteousnesse to every one that beleeveth 2. The Law is possible to be kept of the regenerate in respect of the incoation or beginning of obedience internall and externall as the Apostle saith This is the love of God that we keep his Commandements 1 Joh. 5. 3. for he which is without this being of righteousnesse that is without regeneration and saith he knoweth and serveth God he is a lyar c. SECT 2. The power of Regeneration NOw this regeneration and incoate obedience being wrought in the faithfull by the Spirit of God though it doe not wholly extirpate and root out sinne yet it keepeth it so under that it reigneth not in them and doth so revive them that they labour to resist sinne and to live according to the Law of God which obedience though it be in it self imperfect yet it is accepted of God by faith in Christ in whose perfect righteousnessâ— whatsoever is imperfect in our obedience is perfected and our imperfections pardoned Yet even in those regenerate ones the Law is impossible to be The Law impossible to be kept of the regenerate in respect of that perfect on which God requireth kept in respect of that perfection which God requireth and therefore the Prophet David saith Psal 143. 5. Enter not into judgement with thy servant for in thy sight shall none living be justified the faithfull then doe both imperfectly keep the Law committing many things against it 2. In those things wherein they doe keep the Law They have some imperfection as the Prophet Isaiah saith Chap. 64. 6. All our righteousnesse are as a stained clout with Deut. 27. 16. Mat. 5. 21 22. 28. Act. 15. 10. Rom. 7. 8. 24. 25. 1 Cor. 2. 14. Jam. 2. 20. But there is great difference betwixt the regenerate and the The difference betwixt the â—â—ns of the regenerate and the unregenerateâ— unregenerate even when they sin 1. In that Gods purpose standeth to save the Elect though they sometimes slip but so it is not with the other 2. Their repentance in the end is cortaine so it is not in the unregenerate 3. Even in the sins of the regenerate there yet remaineth some seed of faith which is not utterly extinguished nor they wholly given over but the wicked and unregenerate are wholly sold over unto sin and their very conscience is polluted and defiled with it 4. The glorious state of the Saints in the next life their obedience shall be perfect and they shall be wholly conformable to the Will of God and then we shall be just not only by the imputative Justice of Christ but by a proper essentiall Justice and then we shall fully be made like unto the Image of Christ as the Apostle saith Rom. 8. 29. Those which he knew before he also predestinated to be made like the Image of his Son SECT 3. Obj. IN the next place their Objections shall be cited and answered in order their first objection being this viz. The works of the Spirit are perfect but good workes in the regenerate are workes of
day of the weeke instead of the Jewish Sabbath is not warranted by Scripture but only by tradition from the Apostles Ans There are three most evident Texts of Scripture which doth make appeare that this change of the Sabbath began in the times of the Apostles and so by their Apostolique authority being thereto guided by the Spirit of God is warranted and so declared and testified in Scripture Act. 20. 7. 1 Cor. 16. 2. Revel 1. 10. In the first of these Scriptures we have the exercises of religion preaching and administring of the Sacrament which were peculiar to the Sabbath transferred to the first day of the week In the second a publick charitable collection for the poore which was also used upon Sabbaths And in the third the very name of the Lords day is set down SECT 2. 2. ANd further that this day was consecrated by Gods divine Authority the great workes which he honoured that day with doth shew as one hath collected from Scripture As the Israelites passing through the red Sea the Manna first rayned upon the Israelites in the Desert Christ was Baptized in Jordan water was turned into Wine in Cana of Galilee wherein the Lord blessed the five leaves where-with he fed 5000. men wherein he rose againe from the dead entered into the house the doores being shut and wherein the Holy Ghost descended upon the Apostles 3. This reason also may perswade it because the Lords day is sanctified to holy uses as the Sabbath was to the Jewes but it belongeth only to God to sanctifie by his Word as the Apostle saith Every creature is sanctified by the Word of God and prayer 1 Tim. 4. 5. therefore the Lords day must be warranted by the Word before it can be changed by the Word there must be the same authority in the alteration of it as was in the first institution The Lords day then was not ordained by the ordinary authority of the Church for then the Church by the same authority might constitute another day if there were cause which cannot be admitted The Apostolick Church according to the liberty given them of Christ did make choyse of the first day for the seven being specially directed thereunto by the Spirit of God for the reasons abovesaid Obj. The Apostle reproveth the Galathians for observing dayes and moneths c. Ans In that place the Apostle doth not simply prohibit the observation of dayes but with an opinion of religion placed in the day and necessity 'T is true the Jewes kept their Sabbaths as making the observation of the day a part of Gods Worship and they held it necessary to keep that day unchangeable as it was also The Lords day observed for decency and order and in regard of the Morall precept unto them a type and figure of their spirituall rest but Christians now keep not the Lords day in any of these respects either as a day more holy in it self then others or of necessity to be kept but only for order and decency sake because that it is meet that some certaine day should be set apart for the Worship of God as also in regard of the Morall precept which is not abolished viz. the fourth Commandement SECT 3. Against satisfaction for sins by a temporall punishment Obj. THe Papists are of opinion that satisfaction may be given for sin by temporall punishments for proofe hereof they instance in that passage of the Levites in slaying of their Brethren at the command of Moses Exod. 32. 28. from which punishment inflicted by the Levites upon the Idolaters the Lord say they was well pleased Ans We must not think that Gods wrath was thereby satisfied for God was appeased before by the prayer of Moses ver 19. neither was it likely that the punishment of a few could satisfie for the sins of the whole Hoast that the death of three thousand should make amens for the sins of sixty thousand and besides one mans punishment cannot satisfie for the sins of another no more then one mans faith can save another But the Prophet saith the just shall live by his faith viz. his owne faith not another mans faith ergo As also in that the Scriptures doth positively set downe and declare that the soule that sinneth shall dye Again that which God forgiveth he perfectly pardoneth Jer. 31. 34. I will forgive their sins and remember their iniquities no more with Ezek. 18. 22. His transgressions shall be mentioned no more unto him But if the punishment of sin should be reserved the fall being pardoned sin shall be remembred after forgivenesse which is contrary to those Scriptures I have named Obi Adam and Eve had their sins forgiven them upon the promise of the Messiah yet they both received punishment Numb 14. 20. God at Moses request forgave the sins of the murmurers yet all their carcasses fell in the wildernesse Ans That punishment inflicted upon them was not a satisfaction for their sins past which was already upon their repentance remitted unto them wherefore those chastisements which folfowed Corrections many times rather for the examples of others then for the punishment of sin after remission of sins as in the other example given in instance were rather correction for their owne emendations or examples of others then punishments for sin for if sin should be directly punished it should never have temporall but eternall punishment Therefore when the sin is pardoned it is not the punishment of sin but a certaine admonition for the Lord thinkes good to chastise those which have offended though their sins be forgiven for these causes 1. That they may be throughly humbled and take heed that they commit not the like againe And therefore David saith It was good for me that I was afflicted 2. For the example of others that they likewise may be warned that they offend not in the like As the correction of Simeon and Levi was for the admonition of their brethren and posterity 3. That men feeling the Justice of God in their due correction may fly unto Gods mercy and the promises of God in Christ As Adam when he received the sentence of death for his transgression had also the promise of the Messiah given him SECT 4. Why God punished the Creatures which had not offended Obj. HOw could it then stand with Gods Justice to punish the Creature for the sin of Man seeing they had not offended as in the destruction of the old world wherein the Lord is said to destroy the Beasts of the fields and the Fowles of the Ayre reserving only a few to preserve seed Ans Seeing the Creatures were made for mans use therefore when man was taken away there should be no further use of them 2. Like as when the head is cut off the members dye so together with Man the Creatures over which he had power are punished not only he but his as we see in the like president of Achan and all that he had and hereby the
not beare the iniquity of the Father and Moses that he will visite the iniquity of the Fathers c. the first speaking of such as decline their Parents evill way and the other of imitating their Fathers impieties CHAP. XVII Treateth of Popish Chrismes or Oyntments and other Popish trinkets c. SECT 1. THe use of their superstitious Chrisme they gather from Exod. 30. 29. where the Lord commandeth Moses to make the Oyle of holy Oyntment which holy Oyle or Oyntment say they is a Type and Figure of the spirituall Oyntment viz. the gifts and graces of Gods Spirit which should be shed upon the faithfull under the Gospell Thiâ— consecrating of their Chrisme mixed with Balme to anoynt their Bishops and Priests doth fully declare them to be Priests of the Law and not Ministers of the Gospel the consecrating of which Chrisme and how they apply it I will also make knowne that thereby their Idolatrous and Superstitious folly may be made more manifest Their Chrisme saith my Author they consecrate in this manner How they 〈◊〉 their 〈◊〉 1. The Miter'd Bishop muttereth certaine Charmes and inchanted words over the Chrisme and then bloweth upon it And after him commeth there other twelve Priests in their order who breatheth over the Chrisme then the Bishop useth certaine exorcismes with prayers wherein he maketh mention of Moses Aaron David the Prophets Martyrs c. praying that this Chrisme may have power to confirme the like gifts as they had then he puteth to a little Balme and at the last boweth himself unto it with these words Ave sanctum Chrisma All haile holy Chrisme the like doe all the Priests in their order Thus make they an Idol of their Chrisme which manner of consecration they never learned of Christ nor his Apostles For The Apostle sheweth what is the oyntment and anoynting of Christians viz. Ye have an oyntment from him that is holy 1 Joh. 2. 20. the Anoynting or Chrisme which we receive from him dwelleth in us and the same Chrisme or oyntment teacheth us all things we have therefore no Chrisme or oyntment of Christ but the graces of his Spirit which are bestowed upon the faithfull and the Prophet David speaking of that oyntment saith Thy God hath anoynted thee with the eyle of gladnesse above thy fellowes Psal 45. 7. this Ceremony therefore of anoynting being fulfilled in Christ it savoureth strongly of Judisme as also to be wiser then Christ who commandeth no such thing to be done As also his Apostles who used no such Ceremony in the ordaining of Ministers SECT 2. Of Popish Altars LIke unto their Chrisme is their invention of Altars and their anoynting of them seeing the Altar in the Leviticall Law was a Type and Figure of Christ and was only to continue untill Christ the true Sacrifice should offer himself upon the Altar of the Crosse 'T is true Altars were holy before Christ came who was promised by it but after he entred into the most holy place it was repealed and rejected it is therefore Judisme to retaine Altars still in their Churches the Primative times knowing no such Alters neither have they any colour for their Altars out of that place Heb. 13. 10. We have an Altar whereof they have no authority to eate which serve in the Tabernacle c. which plate they alledge for the maintenance of their Altars for the Apostle speaketh there of no materiall Altar but of the death and passion of Christ as it followeth ver 17. their imitating therefore of Jacobs anoynting Altars as he did the Pillar Gen. 28. 18. is superstitious for the Ceremonies of the Law which were but figures and shadowes of things which were to come are not meet ornaments for the Gospel as their Washings anoyntings Sacrifices and their other rites which as the Apostle saith were but shadowes of things to come the body being of Christ Col. 2. 17. the body then being come what needeth the shadow Again the same anoynting that Christ was anoynted with his members also receive but that was a spirituall unction Luk. 4. 18. The Spirit of the Lord is upon me because he hath anoynted me of which anoynting the Apostle speaketh You have an oyntment from him that is holy and ye have knowne all things 1 Joh. 2. 20. but if Jacobs anoynting must be a patterne why doe they also sprinkle water which he did not Jacob also used prophane and common oyle such as he carried for his journey but their oyle must be hallowed first and consecrated by their Priests SECT 3. Of their use of Candles THe like Superstition is used by them in burning of Day-light wherein they use more Superstition then did the Jewes in their Tabernacle for they burned Candles only in the night Exod. 28. 21. bnt these set up Candles and Tapers by day in their Churches when as properly they are only to qualifie the darknesse of the night therefore as it is rediculous to burn day-light as we say by setting up lighted Candles so he is not to be thought well in his wits who offereth the light of Candles for a gift to the Author and Giver of Light Again the use of Candlesticks and Lamps was to no other end then to give light and therefore at Nâ—one-day when there is no use of Candle-light to set up Tapers and Candles is a superfluous and superstitious use Their places of Sanctuary may also be put in the number of Oâ— their Sanctuaries their Superstitions by which the course of Justice is hindered Malefactors being thereby sheltered and secured from the Magistrate by the immunity and priviledge of the place by whichalso Servants are incouraged to be contemptuous and disobedient to their Masters finding succour elsewhere as also unthrifty and carelesse Debtors by which devise will seeke to defraud their Creditors and therefore they erre exceedingly to set up their Sanctuary-places to all kinde of Malifactors The like Superslition is also used in their Pilgrimages which Of their Pilgrimage they observe in imitation of Abraham who left his fathers house to travell whereas it is evident that Abraham did not doe it out of an unconstant minde to change Countries nor of a thirsting desire to see strange fashions and learne curious Arts nor yet out of a coveteous minde to inrich himself as Merchants use nor yet of a superstitious devotion to visite the Sepulchers of holy men and to goe in Pilgrimage to holy places but he travelled to be out os the perillous Society of Idolaters where he lived as also with a purpose to draw others to the knowledge of God SECT 4. Of their Monkes and Hermites IN the next place may be brought in the profession of their Monkish Anchorish and Hermites lives which they would maintaine from Lots living in a Cave Gen. 12. 38. but it appeares by the example of Lot who in a solitary place committed sinne that it is not the place that mendeth mens manners for if the heart be wanting the
which we confesse a rare thing to be deserned such we may despaire of because the Apostle forbiddeth us to pray for them 1 Joh. 5. 16. and those for whom the Lord did forbid Jeremiah to pray for Chap. 14. 11. and those for whom our Saviour saith he prayeth not for Joh. 17. 9. what hope was there for these when he forbid to pray for them who if any was to pardon them 2. Though we in charity are to hope the best even of the greatest sinners yet this followeth not that all of them may have grace to repent We judge according to that we see but the Lord seeth the heart and knoweth from the beginning who are his and who are not Now on the contrary side that some in this life are so hardned that they cannot repent and are so incorrigable and without hope of remission of their sins may thus appeare The sin against the Holy Ghost is irremissable as our Saviour saith He that blasphemeth against the Holy Ghost shall never be forgiven Mark 3. 29. therefore there are some in this life which cannot repent neither can have their sins forgivâ—â— them Againe a remarkable testimony of rejection is declared in such as wilfully make away themselves by an untimely death SECT 15. Obj. THe sin against the Holy Ghost is said to be irremissable or unpardonable not because it cannot at all be unpardoned or forgiven but because it is hardly forgiven Ans In answer to this objection the place of the Apostle may be urged who saith that it is impossible for such to be renewed by repentance Heb. 6. 6. so then that which is impossible is not only hardly done but not at all 2. The Free-knowledge and Decree of God concerning the rejection of some is unchangeable and cannot be altered but God hath fore-seen some to be damned and decreed them to be rejected as Judas is called the childe of perdition Joh. 17. 12. therefore it is not possible for such to come to repentance to be saved for those things which are not predestinated cannot be obtained but Cod hath not decreed repentance for such as are rejected and reprobâ—te ergo they cannot repent and where there can be no repentance there can be no remission of sins but some have such hearts they cannot repent Rom. 7. 5. therefore the sins of such are irremissable and cannot be forgiven as one speaking concerning Judas saith that repentance in him was in vaine in regard he had sinned against the Holy Ghost Obj. If it be so that God hath chosen a certaine number to be saved and the rest to be damned then we may live as we list if we be appointed to be saved we must be saved if not we must of necessity be damned Ans We ought not so to reason with our selves but rather We ought to stâ—ive â—o maâ—e â—uâ— calling and election sure strive to make our calling and â—lection sure for who knoweth whether he be elected to salvation or no thou maist for the present be a grievous sinner and yâ—â— belong to the remnant of the election of grace as may be instanced in the Apostle Paul and the Thiese on the Crosse for where sin aboundeth there grace doth superabound but shall we therefore sin that grace may abound no saith the Apostle God forbid for so long as we continue in sin we are the servants of sin and who knoweth the day of his death that he may take his owne leasure to repent and it is a great signe of a reprobate thus to reason and to hazzard his Salvation on so desperate a point It is true if God have appointed thee to be saved thou shalt be saved otherwise not but let us not in the meane time despaire of our selves but use the meanes that God hath appointed to call the Elect for whom God hath called to the end he hath also called to the meanes to obtaine the end albeit some at the eleventh houre therefore whosoever thou art that despisest the meanes maist also be sure never to obtaine the end The cause why I have so long insisted upon this point is in regard I would have it sufficiently opened to every Christian it being the most absolute cause of difference betwixt Christians the clearing of which I am confident will give much satisfaction to the minds of many which are unsetled in this particular which is the hearty desire of the publisher hereof CHAP. IIII. Treateth of the use of the Morall Law SECT 1. IT is reported that those under the notion of Antinomians are such people as deny the use of the Morall Law since the publishing of the Gospel To the clearing of which point we are to consider of the Law of Moses in generall and of the differences of them 1. The Law of Moses delivered unto the children of Israel The Law of Moses of three sorâ— were of three sorts viz. Morall Judiciall and Ceremoniall the first doth prescribe a persect rule of righteousnesse discerning Morall things that are right and just from them that are contrary both towards God and Man in externall and internall duties requiring obedience under paine of everlasting death 2. The Ceremoniall Law concerned such rites and services as Ceremoniall belonged to the externall worship of God prescribed unto that people both to distinguish them from other Nations of the world and to be signes and simbals unto them of the Spirituall grace in the New Testament to be fulfilled by the Messiah 3. The Judiciall Lawes belonged to the Civill State which Judiciall were such ordinances as contained rules of equity for the judgeing and deciding of Civill controversies and questions and decreed punishments for the transgressions against both the Morall and Ceremoniall Lawes and kept the people under obedience As touching the difference of these Lawes the Morall are The Morall Law grounded upon the Law of Nature generally grounded upon the Law of Nature and so are not the other 2. They are perpetuall to endure for ever and so doe not the other 3. The Morall requireth both externall and internall obedience the other only externall the Morall Law was given as principall and the other Lawes were to give place unto them and were the end unto which the other tended and yet these three sorts of Lawes are not severally but joyntly handled by Moses so that amongst the Moralls are found some Ceremonials and amongst the Judicials both Morall and Ceremoniall Lawes this being the difference betwixt the Morall Law contained in the Commandements and the other that the first was delivered by the Lords owne voyce to the people and the other was received by Moses from God SECT 2. 2. AS touching the validity of these Lawes 1. The Ceremonials The validity of Moses Lawes are utterly abolished so that there is now no placâ— for them under the Gospel neither can they be revived without derogation to the Gospel of Christ as the Apostle saith If ye be circumcised Christ
though before Christs comming in the flesh the Lord had chosen one speciall place where he would have Sacrifices offered unto him and not in any place beside and so was priviledged with a legall kinde of Sanctity more then others yet now since Christ hath every where opened Heaven to the prayers of the faithful as appeareth by his owne words Mat. 18. 20. Wheresoever two or three are gathered together in my name I am in the midst of them that distinction holdeth not And for further proofe of which we have a further evidence from Christ and his Apostles who neglected no opportunity to gaine Soules to God witnesse our Saviours preaching on the top of an Hill Matth. 5. 1. out of a Ship Mark 4. 1 2. Paul in an upper Chamber Act. 20. 8. and by a river side Acts 16. 13. Peter in Cornelius house Act. 10. 27. and in Solomons Porch Act. 3. 11 12. Philip in the Ennuchs Chariot Act. 8. 31 32. yea the Apostles went from house to house Act. 20. 20. that distinction of holinesse doth not therefore remaine in places nay even Bethel it selfe did not retaine an inherent holinesse for we read that after that Jeroboham had defiled it by Idolatry it was no more Bethell the house of God but Bethaven the house of iniquity Hosea 19 5. Againe the Apostle willeth men every where to lift up holy hands 1 Tim. 1. 8. Obj. The Lord willeth Moses to put off his shooes from off his feet in regard that thē place whereon he stood was holy ground Ans It was holy for the present in regard of the apparision What caused the then holinesse in the ground and presence of God but this was no inherent holinesse anexed continually unto the place but when the cause of this holinesse ceased viz. the heavenly Vision and apparision the effect also viz. the holinesse in the ground was suspended The Temple of the Jewes was likewise holy and because of it Jerusalem was was called the holy City so long as they continued in the true worship of God but after they had Crucified the Lord of life hoth the Temple and City as prophane was destroyed And herein also appeared the errour of the former times when such bloody battels were fought for the recovering of the holy Land as it was called by the evill successe whereof it is evident that Christians were too much addicted to the holinesse of the place and therefore to attribute religion or holinesse to such places is absolute superstition SECT 4. NEither ought the glorious pompe of the Temple or Tabernacle Against adoring of Churches to be imitated by us under the Gospel and that for these reasons 1. Because that was prescribed to the Hebrewes because of their infirmity and to win them from the glorious pompe and vanity of the Heathen 2. Most of them things had their proper use in the Temple which being now abolished there is no further use to be made of them 3. Neither was they simply necessary for Gods Service for if they had he would not have suffered them to have been carried into captivity 4. They had a direct command from God to make that Tabernacle in that glorious manner but no such charge is given to us under the Gospel our bodies as the Apostle saith being the temple of the Holy Ghost 1 Cor. 6. 19. Again as they erre in their judgements concerning the place which they terme the Church as also concerning the sanctity and holinesse which they attribute unto it as also in the adoring Against their Common Prayer-booke or Liturgie and beautifying of it so doe they also erre exceedingly concerning the Book which they so Idolize termed the Common Prayer Booke and the rediculous ceremonies therein contained against which Book I thus argue That which is taken out of the Masse-Booke of the Pope who is an Idolater is the Liturgy as is most evident which being Popery in Latine doubtlesse is the same in English Again every thing that is necessary to salvation is commanded in holy Scripture as our Saviour affirmeth Joh. 5. 39. but set Prayer is not commanded in holy Scripture ergo not a thing necessary to Salvation Again no part of Gods Worship ought to be imposed by mans authority but such is the Liturgy ergo CHAP. IX The ninth Chapter treateth of Prayer SECT 1. Objection THe Lords Prayer is o set forme of Prayer therefore The Lords Prayer a form to make our prayers by a set forme of prayer is lawfull Ans The Lord is only to be worshipped in Spirit and in Truth and as concerning the Lords Prayer it is only a forme to make our Prayers by Mat. 6. 9. Again all the circumstances in both the Evangelists as Luk. 11. 1. 4. doth lead us thus to understand it as namely that Christ there sheweth the right manner how to use Prayer as he doth for the right use of almes and fasting and to avoyd ambition hypocrisie babling and the like as also that we should come to God in prayer as children doe unto their Parents asking Bread Fish an Egge or the like that is making our requests unto God according to our particular wants and necessities Again no man can be so wilfull to doubt that Christ did not unfold the meaning of this Prayer to his Apostles and that they did truly understand his meaning therein and did also carefully observe his commands yet did they never binde themselves to these words but prayed still as they had severall occasions according to these rules Act. 1. 24 25. 4. 24. Mat. 14. 30. 2 Cor. 12. 8. Eph. 3. 14. Phil. 1. 4. 10. 11. Rev. 12. 20. Neither when they wrote unto others concerning Prayer did ever teach them to say the Lords Prayer which certainly they would have done if they had so taken the will and appointment of Jesus Christ to have been but it is evident that they taught them in their necessities and occasions to shew their requests to God in all manner of Prayer and supplication in the Spirit with giving of thankes watching thereunto with all perseverance being the will of God in Christ Jesus as also it doth evidently appeare by these Scriptures 1 Tim. 5. 17 18. Phil. 4. 6. Eph. 6. 18. Rom. 15. 30 31 32. 2 Thes 3. 1 2. 1 Tim. 2. 1 2 3. Jam. 1. 5 6. 5. 23. 1 Pet. 4. 7. 30. 1 Joh. 5. 14 15. Jud. ver 20. SECT 2. AGain if Christ have commanded us to use these words in number and order then all such doc sinne as pray at any time and doth not use these very words and no other for Christ saith When ye pray say Our Father Luk. 11. 2. which words when ye pray sheweth that this Commandement is to be observed at all times and if so then the Apostles sinned which prayed and used not these words as I have formerly instanced Again by these words say ye c. being pressed according to the letter might seeme
to exclude all prayer in the Spirit alone that is without words or distinct voyce which is lawfull and oftentimes used by the people of God as we may read Exo. 14. 25. Neh. 2. 4. 1 Sam. 1. 13. Rom. 8. 26 27. Again the heads of that prayer is generall so that no man can apply them aright without some speciall relation or application to his or their particular estate and condition Christ therefore prescribed that forme of prayer that it should be a rule and patterne to make our prayers and supplications by and hath not commanded to use or promiseth to accept of such Prayers as are framed by mans invention but only such as proceed from the Spirit Now in regard the Booke of Common Prayer hath been the The Common Prayer-book the chief cause of the difference betwixt us chiefe cause of the difference betwixt them who terme themselves Protestants or rather Prelatticants and us who terme our selves Christians I am the more induced to treat of it at large hoping that the Lord wil so eluminate their understanding that they wil duly and seriously consider of their opinions and renounce their errours which the Lord in mercy grant SECT 3. IN the first place I wil shew them what Prayer is the holy The deffinition of Prayer men of God doe define Prayer to be the interpreter of the minde Non vox sed votum as one saith the wings wherewith our Soules doe fly to heaven as swife as Cannot Shot out of a Camon the Key of the Gates of heaven that which either early or late findeth admittance that which forceth an audience and unlocketh the â—ares of God himselfe It is also defined to be a calling upon God by celestiall cogitations of which there be Two sorts of prayer mental and vocall two sorts 1. Mentall or that which is not uttered by the tongue but by the minde and this sort of Prayer is called ejaculatory prayer by which the people of God dart up their requests through silence of speech the second sort is vocall or that which is expressed by speech or words For the first of these we have many examples in Scripture as in Of mentall Pâ—ayer Moses Exo. 14. 15. where the Lord saith unto him Why cryest thou unto me c. whereas Moses is not said to utter any voyce but sighed unto God and cryed in his heart whereupon one saith Egit vocis silentia ut corde clamarit he in the silence of his voyce so wrought that he cryed in his heart We have another example in Hannah 1 Sam. 1. 13. in these words Now Hannah she spake in her heart only her lips moved but her voyce was not heard We have also another example in Jehoshaphat who when he was compassed with the Assyrians is said to cry out unto theâ— Lord which probably was not vocally but mentally 2 Cor. 18. 31. so that the lifting up of the voyce is not the most necessary part of Prayer but the sorrow and contrition of the heart and therefore the Lord saith by his Prophets Before they call I will answer to their secret requests and enward grievances of their heart And this is most probable for God being a Spirit wil especially be invocated by the spirituall part of man Joh. 4. 24. and contrariwise abhorreth those that come neare unto him with their lips their hearts being farre from him Mat. 15. 7 8. now with such as have the Spirit of God this sort of Prayer is much used for by it we may pray upon all occasions unknown unto the world by lifting up pure hearts unto the Lord in reference to which commeth this saying Pii â—rat tassatie good men pray in silence SECT 4. THe other manner of Prayer is vocall that is when the Oâ— Prayer tongue expresseth and uttereth the desires of the heart either of which being produced from a true and a lively faith in Christ is so prevalent with God that they procure our wished desires so farre as the Lord knoweth it needfull for us according to the promise of our Saviour Aske and ye shall receive as also the Lord by the Prophet Call upon me in the time of trouble and I will heare thee Now as there be two sorts of Prayer viz. a Naturall man and Two sorts of men vâ—z a. naturall man and a spirituall man a Spirituall man of which two sorts of people the world doth consist and they are utterly opposite the one to the other as light and darknesse Heaven and Hell Christ and Beliall As for the Naturall man in regard he would not absolutely declare himselfe to be an Athiest in respect he seeth so many in the world that doe acknowledge that there is a God therefore for fashion sake he wil also have a way and rule to worship God by which shall suite with his condition and to this purpose he doth furnish himselfe with all materials Cap a pea as may conduce to his humour viz. He wil have a Church but they shall consist of his owne fraternity who shall scorne the very name of a Saint ye hate him more then a Devil 2. They wil have a place to meet in as others but it must be The naturall mans humour decked adorned and beautified with whatsoever seemeth delectable and pleasant to the sence for being sensuall themselves and having no other understanding therefore they place their delight meerly in sensuall things as the Apostle testifieth at large Rom. 8. 5. so that if they preach or heare a Sermond it must be if possible the quintesence of Eloquence If they pray it must be in a studied set speech in choyce Oratory their Priests being attired like Havest Dames c. and thus in all their worship doe they expresse themselves to be carnall-minded men and such as the Apostle declareth to be at enmity with God which doth fully appeare by their Serpentine like hate to all such as goe about to disswade them from their folly and madnesse and this they doe in regard they would seeme somewhat religious cannot perform it in another way it being contrary to their game SECT 5. Obj. VVHy doe you endeavour to reclaime them if you can have no other Ans They can doe no other during the time they are in their carnall condition but I hope the Lord hath many amongst them The dâ—speraâ—e resolutions of some Cavaliers who belong unto him albeit under that vaile of ignorance whom my desire is to disswade from their errours for otherwise I am confident that it is no more possible for a Camell to passe through the eye of a Needle or to make Hell Heaven then to reclaime the other whose desperate resolutions are so apparently manifest Now contrary to this Naturall man there is a Spirituall man The Spiritual mans humour in point of Prayer who is of a quite contrary minde and opinion for whereas the carnall mans judgement is that Prayer although invented by another
was the custome of the Israelites to take off their shooes at the confirmation of such contracts as I have instanced in Boas who is said to take Ruth to wife before the Magistrates of the City by using these words viz. Ye are witnesses this day that I have taken Ruth the Moabite The custome of the Country to be observed in marriage it being a civil action the wife of Naomi to be my wife c So it being the custome of our Country to use a ring in the like act it ought not to be withstood by any so it be done in that manner as Boas did viz. before the Magistrate or in the presence of the Church or Congregation yea to use the same expressions which is also accustomed to be used by such parties viz. With this Ring I thee wed c. but that the Priest should claime it as a thing meerly peculiar to his office and that a certain stipent is absolutely due unto him for the Marriage or that the office is peculiarly proper unto their function is rediculous there being no president for it in the Word SECT 16. Obj. VVHat thinke you of the Purification or Churching of Women Ans Purification is a Jewish Ceremony and Of purification of women therefore ought to be abrogated the Judisme of it appeareth in that the Woman so to be purified must be covered with a Vaile which is a rag of Superstition Obj. What thinke you of the Vaile which Rebecca put on in the presence of Isaac Ans It was a modell of her modesty but what is that to the Vaile of the Church Obj. The Vaile is required by the Apostle in the Congregation 1 Cor. 11. 10. Ans That Vaile was imposed upon all women and not upon them alone which came to be Churched again the Judisme thereof appeareth in the offering imposed upon women as being pretended to be due to the Minister as Wages or Stipent which terme offering doth fully discover their Jewish heart and by the same rule they may demand a pair of Turtle Doves or two young Pidgions to boyl with a peice of Bacon for every male Childe that openeth the Matrix or Wombe of conception but that their other gratuity of and a good dinner they take to be better And truly these Ceremonies which these Popish Priests have These â—ovish â—â—râ—moâ—â—es declare what these Priests â—re used and yet desire to use doth fully discover them to be Priests of the Law and not of the Gospel witnesse their pomp in Apparell their coveting of Tythes or using of any Ceremonies which wil advantage them a penny witnesse their Surplisse or rather Surplusse-sees their Harth-penny and Garth-penny and for every Communicant two pence SECT 17. Obj. So that we agree in the substance it mattereth not though we differ in circumstances Ans I suppose you will not account him wise that will agree touching the meat and yet will quarrell for the bone Obj. Wherefore then is the quarrell begun in relation to the bone Ans Our Saviour condemneth such men as love darknesse Why ceremonies ought to be opposed râ—â—â—â—r then light viz. such as will rather maintaine an errour of tâ—â—â—â—een hundred yeares standing then a truth of sixteen hundred and odde yeares continuance and that because of some profit redounding to them by such meanes now in that the bone viz. matter of Ceremony ought not to make a difference amongst Christians let all of capacity judge who is most in fault seeing they are termed by them that desire them but as things indifferent which being so in their owne esteeme why should they not rather relinquish them then indeavour to uphold them by force of Armes especially when they appeare so repugnant to the will and appointment of Jesus Christ and all the reforming Churches of the times yea not only to retaine them for their owne use and service but also in a compulsive way to force such things upon those who know them to be rediculous and of no concernment in the Church of Christ yea let their owne Consciences judge whether in this they seeme to be what they pretend viz. such as hold them as things indifferent and not as necessary to Salvation when they yet endeavour with might and maine yea though with losse of lives and estates to uphold them Obj. Why may they not be vindicated as things indifferent by them that esteeme them so as confronted by such as doe not allow of them Ans Because we are not to reject light being offered and seeing the Lord is resolved to subdue Antichrist in every particular and would have us come utterly out of Babilon why should we desire to maintaine any thing that is contrary or repugnant to the will of Christ in his designe but being Christians rather endeavour to help on the work then any wayes to retard or oppose it As also seeing it is the thing which the Pope hath so long gaped after as a meanes to allure us to their pompeous and vaine-glorious worship adorning themselves with the gorgious Robes of Aaron and tearing in peeces the seamlesse Coat of Christ why should we adhere with them in the least particular but rather utterly renounce them and labour to suppresse them in our selves and others which the Lord give us hearts to accomplish The third part of Romes ruine by White-Hall c. Wherein is contained the Confutation of Presbitery c. HAving discovered the first and second degree of Popery I shall now enter upon the third in which encounter I shal charge them of the Presbiterian judgement who are so forward in condemning The Preface all but themselves for Schismaticks Hereticks and violaters of the Covenant and for the better progresse herein I shall present the chiefe heads of the Covenant touching Religion from which Magazine I hope to furnish my selfe with Armes and Ammunition not doubting to foyle them at and with their owne Weapons CHAP. I. Treateth of the Covenant c. SECT 1. THe heads of the Covenant in reference to Religion Two heads of the Covenant â—ouching Religion are these 1. That we shall sincerely really and constantly indeavour the reformation in Religion in Doctrine Worship Discipline and Government according to the Word of God c. 2. Without respect of Persons to endeavour the extirpation of Popery c. Superstition Heresie and Schismes c. and whatsoever shall be found contrary to sound Doctrine c. From which I inferre that who so doth not sincerely really The inference drawne from them and constantly endeavour these things above mentioned are guilty of the breach of Covenant But that the Presbiterians are guilty of all or most of these and so consequently violaters of the Covenant will appeare and that most evidently in these respects viz. 1. In the matter or subject which they compose their Church of 2. In the Pastors whom they make use of or set apart for Teachers of their Church 3. In the meanes they
above a Presbiter no Deacon above a Deacon And if â—o how will your Classicall Provinciall and Nationall Sâ—â—ods â—oâ—d together by which you doe assume a power beyond the power which the Apostles used in the Church binding and consining your fellow Presbiters to observe your Injunctions and Decrees as if you were rather Apostles then Presbiters admitting only such Creatures as are of your owne stamâ—e into the Ministry and to such must all the Parishes of the Kingdome subscribe and admit of whether they have either seene or heard of them before or no your approbation is sufficient if they have but received the Popish stampe of Orders by your Predecâ—ssors the Bishops they are well enough otherwise not how gifted soever they be SECT 12. AGaine in your answer to his late Majesty you say That no other Persons or Officers of the Church may challenge oâ— assume to themselves such power as did the Apostles in that respect alone viz. because the Apostles practised it except such power belong to them in common as well as to the Apostles by warrant of Scripture which that it doth your Sinod is yet to prove You there also confesse that our Saviour and his Apostles did not so leave the Church at liberty as that any substantials belonging to Church Government which were appointed by Christ and his Apostles may be altered at pleasure and then I am certaine that your Classicall Provinciall and Nationall Sinods will not agree with the other left by Christ and his Apostles and therefore I beseech the Honourable House of Parliament to looke rather to the originall of those your Powers then the succession of them And thus you have made an Episcopall rod to whip your owne britch Obj. That which is called ordination was by the Apostles and a power established in the Presbitery and not in the Church as mâ—â—re beleevers Ans I have proved and shall prove that the Brethren as well as the Presbitery had a joynt interest and concurrency in all power which belonged to the Church CHAP. VIII Of the Churches power to chuse their Officers SECT 1. Objection HOw prove you the election of Pastors and Elders by the Church or people Ans Even by the renowned Doctor Stewarts The Church hath power to chuâ—e its Pastors owne confession in his learned Dupley where he voluntarily and ingeniously confesseth and acknowledgeth albeit to the marring of his Market that no Minister or any other Church Officer ought to be thrust upon a people or Congregâ—tion no more then a Husband is to be forced upon a woman against her will and that however such a Pastor may goe to the Pulpit and preach amongst them yet unlesse they consent he is not their Minister Thus far the learned Doctor And if so with what impudence have you of the Sinod dispatched your owne tribe to officiate where you your selves please by vertue of an Apostolicall power which you proudly usurpe unto your selves condemning it in others when as it so clearly appeares and that by a Bird of your owne feather that every Church hath power to judge of the ability and sufficiency of their Pastor Obj. If the Dector had thought you would have made such use of his expressions he would have kept them in however it is but one Doctors opinion Are you able to prove from Scripture that the reall body at â—erusalem had such power given them by the Apostles and Elders Ans Yea I am able to prove that they had a voyce in chusing The reall Church chose Matthias to be an Apostle of Matthias to the Apostleship from Act. 1. 23. SECT 2. Obj. THat text doth not say that the people viz. every one of them gave their voyce for if so then Mary and the rest of the women voyced also which was contrary to Pauls command who saith that women are to keep silence in the Church and therefore certainly none did voyce but such as had power to voyce Ans Neither doth the text say that the women did transgresse Women mâ—y prophâ—sie if so gifted that precept given by Paul in speaking but as you mightâ—ly mistake the Apostle in other things so in this for in that place where the Apostle commandeth women to be silent in the Church it is only meant concerning preaching and propheying as doth clearly appeare 1 Cor. 14. 36. and not of other conference in the Church for if so Aquilla surely did offend in speaking in her owne house it being a receptacle for the Church Neither is it altogether forbidden in the sence of Prophecying if they be so gifted Obj. I pray you remember your selfe doâ— not goe about to contradict the Apostle as that he knew not what he said Ans That which I have said I am able to justifie by Scripture yea by the Apostle Paul himselfe if need require Obj. Hold me no longer in dispence but satisfie me how it may be and not to contradict the rule set downe by the Apostle Paul 1 Cor 14. 34. Ans I shall prove it by the Old and New Testament and first in the Old Testament I instance in Miriam Numb 12. 2. where Aaron and Miriam object against Moses in these words Hath not the Lord also spoken by us Such Prophetesses also were Deborah Hanna and Huldah and in the New Testament Hanah the daughter of Pannuel as also Philips foure daughters which were Prophetesses Act. 20. 9. SECT 3. Obj. BVt were these Prophetesses to teach publickly Ans These Prophetesses being extraordinarily stirred Gifâ—s of Prophesie aâ—e given to â—diâ—â—â— the Church up did also publickly Prophesie and not only privately in their families as may appear by these reasons viz. 1. Because the gift of Prophesie was given them to edifie the Church withall 1 Cor. 14. 3. they then having the gist did use it to the right end viz. publickly 2. It is confirmed by example in that passage I have named touching Miriam Numb 12. 2. Hath not the Lord spoken also by us 3. Deborah is said to judge Israel publickly being a Prophetesse Jud. 4. 4. she did therefore exercise her Propheticall gift publickly 4. The Apostle Paul himselfe dis-alloweth not of it 1 Cor. 11. 5. where speaking of women Prophecying saith not that it is unlawfull for women to Prophesie but that it is not decent for them to Prophesie with their heads uncovered by all which it appeares that some women in Pauls time being Prophetesses such as Philips foure daughters did Prophesie and that publickly Obj. The Apostle there doth not speake of the particular act of women but of the act of the Congregation which is said to pray or prophesie Ans It is apparent to the contrary by the use of the Word elsewhere viz. Ye may all prophesie one by one 1 Cor. 14. 31. for there the Apostle speaketh of the particular act of Prophecying Obj. Wherefore then doth the Apostle injoyne the women silence in the Church 1 Cor. 14. 31. Ans To reconcile these places