make some solemn praier unto God whether it be in Church Family Closet Field or any other place Dan. 6. 10. Thirdly Praier is conceived or prescribed Conceived praier is that which he who uttereth the praier inventeth and conceiveth himself as are most of the praiers recorded in Scripture Prescribed praier is when a set constant form is laid down before-hand and either conned by heart or read out of a book or paper by him that uttereth it and that whether he be alone or in company A set and prescribed form of praier is lawful 1. Because God prescribed a set form of blessing for the Priests constantly to use Num. 6. 23 24. See Deut. 26. 13. Christ himself prescribed his Disciples an excellent form of praier which hath been used in all ages of the Church since his time Luke 11. 2. that is do it in haec verba St Paul observes a set form of blessing in the beginning and end of his Epistles 2. Many weak ones who have good affections but want invention and utterance are much helped by prescribed forms 3. Prescribed forms of praier in the publick worship is a good means to maintain uniformity in severall Churches See Calvins Epist. Protectori Angliae and Cartw. Catech. All the Reformed Churches use to sing the same Psalmes not only as set forms but set in Meetre that is after a humane composure Beza ordinarily before his Sermon used an entire praier out of the Geneva Liturgy See his Lectures on the Cantic The Spirit of God is no more restrained by using a set form of praier then by singing set Hymns or Psalms in meetre See Mr Hildersam on Psal. 51. 1 2. Lect. 12. That a set form of praier is lawful Doctor Preston of Praier Master Ball of this subject The Spirit of God assists us in praier not by immediate inspiration as he guided the words and matter of Prophets and Apostles but by sanctifying our abilities for otherwise every mans praier should be like that of the Prophets and Apostles M. Norton in his Answer to Apollonius cap. 13. saith The use of forms prescribed lawful in themselves may be unlawful from unlawful circumstances as the tyrannical manner of imposing them repugnant to Christian liberty He doth not disallow the imposing of them simply but only the tyrannical manner of imposing them as repugnant to Christian liberty And after he saith Formula praescripta potest adeo componi ut adsint omnia in precatione legitima requisita absint omnia repugnantia Therefore this very thing that it is a prescribed form is not repugnant to a lawful prayer He saith There is not an approved example of set forms in Scripture Nor is there an example of the contrary practice viz. that in the ordinary meetings of the Church prayers were then conceived He saith Formula praescriptae patrocinantur Ministerio inidoneo Not the prescribed forms but a Churches contentednesse in such a state in which it is not lawful to use other then prescribed forms gives occasion to that inconvenience He addes Si sufficiat ex libro precari Quid non ex libro concionari sufficiat It is one thing for a prescribed form of prayer to be lawful another to be sufficient Fourthly Prayer is either publick or private Publick invocation is the prayer of a Congregation as of a Colledge or the like The children of Israel three times a year publickly worshipt at Ierusalem beside their Synagogue-meetings Christ and the Apostles went frequently to their publick Assemblies See Heb. 2. 12. 10. 25. Act. 3. 1. We should make special account of publick prayer 1. The more publick prayer is the more honourable and acceptable it is to God Mat. 18. 20. David saith I will praise thee in the great Assembly 2. It is more powerful See Ioel 2. 16 17. Ionah 3. 8. Vis unita fortior there is a double promise to publick Ordinances Exodus 20. 24. of Communion and Benediction 3. It is an especial means of mutual edification for thereby we stir up the zeal and inflame the affection of one another the Saints enjoy a great part of their holy communion one with another Amyraut in Apol. pour ceux de la Relig. Sect. 7. saith There ought to be publick Assemblies where the whole world may be instructed in common by those to whom God hath committed the charge and that those which separate from these Assemblies crosse the Ordinance of God and break the unity of his Church And this was judged so necessary by the Apostles and ancient Christians that they alwaies practised it notwithstanding the Edicts of Emperours and all the persecutions they made to hinder them Deserere conventus est initium quoddam defectionis contra in Ecclesiis Deus auget sua dona Grot. in Heb. 10. 25. The Turks and Mahometans have their Stata tempora set times of worshipping God The Papists their canonical hours so called because they are appointed by their Canons which are therefore to be condemned because they place Religion in them as though those hours were more holy then others Divine service in publick ought only to be celebrated in the vulgar tongue See 1 Cor. 14. The Patriarchs and Prophets under the Law the Apostles and primitive Church did alwaies pray in a known tongue Neither can any sound testimony or approved example be produced to the contrary for six hundred years after Christ. Private prayer is that which is made by some few together 2 Kings 4. 33. Luke 9. 28. Acts 10. 30. or by one alone which may be called secret prayer Matth. 6. 6. I will here give reasons both for praier in a Family and also for secret praier I. For praier in a Family 1. There is a need of it The Family hath need of peculiar blessings which are to be sought by prayer and it receiveth many blessings for which peculiar thankes are to be given in the house 2. There is profit and honour in it it bringeth Gods blessing into his house 2 Sam. 6. 11. a Christians house is hereby made Gods Church Rom. 16. 5. Philem. v. 2. The Apostle there cals the Families of certain godly people Churches because they had this domestical service of God as well as the Church their Ecclesiastical See 1 Cor. 16. It is said Ier. 10. 26. Cursed be the families which will not call upon thy name as well as the Kingdomes And again They shall mourn over him every family apart Our Saviour went about with his Apostles which was his Family to pray This is made one of the Reasons why husbands should dwell with their wives that their domestical praiers be not hindered 1 Pet. 3. 7. It is requisite also to adde secret praier both to publick praier in the Church and private praier in the Family First Praier is a part of Gods worship The Scripture bids us Pray continually manifestly alluding to the continual burnt Sacrifice which was twice each
may be done or not But if thou beleevest answer me some Questions with which things the Philosopher being astonished answered I beleeve and giving him thanks that he had overcome him was not onely of the same judgement with the old man but also began to give counsell to others who were before enemies to the Christian Faith as well as himself to assent to the Christian Doctrine and added an Oath that he was not onely changed by a divine Deity but also by a certain unexpressible force was converted to the Christian Religion If Zanchy may be credited the perseverance of Saints in the Faith is a main part of the Gospel Vedelius in his Panacea Apostasiae bono constantium lapsorum praescripta l. 1. c. 3. shews that an Apostate breaks all the ten Commandments I wish that the Reformed Churches by their unhappy divisions fomented by the Boutefeus of Christendom the lesuites do not weaken themselves and accomplish their enemies great design It is observed by Chemnitius that in the year 1540. the Iesuites by the Intercession of Cardinal Contarenus did obtain from Paul the III that he would confirm that order by his Pontificial Authority who did ratifie it with this caution that onely threescore men should be of that Society But when afterward they observed that that order was more active then others in upholding the tottering Church of Rome he decreed in the year 1543. that this Society of the Iesuites should not be limited to any either terms of places or number of persons It is also observable what Campanella laies down in his discourse of the Spanish Monarchy It is manifest saith he that the King of Spain if he could subdue England with the Low-countreys would soon become Monarch of all Europe and a great part of the world Now nothing so much conduceth to overthrow the English as a dissension and discord stirred up amongst them and the Dutch and perpetually nourished which will soon saith he afford better occasions In Chap. 27. of the same Book he speaks much to the same purpose Parsons the English Jesuite in his Memorial for Reformation or a remembrance for them that shall live when Catholick Religion shall be restored unto England he would have the grand Charter burnt the municipal Laws abrogated and the Innes of Court converted to some other use that for Lawyers Then for Divines The Colledges in both the Vniversities should be onely in the power of six men who should have all the Lands Mannors Lordships Parsonages c. and what ever else belonged to Church or Cloister resigned into their hands That at the beginning no mans conscience be pressed for matters in Religion then that publick disputations between Papists and Protestants be held in both the Vniversities That for some years it will be more commodious for the publick and more liberty for the Preachers to have no Appropriation nor Obligation to any particular Benefice but Itinera mitto caetera M. Smiths Preface to Dailles Apology for the Reformed Churches translated by him He saith there he hath been told by the London Booksellers that at the least thirty thousand Popish Books have been printed here within these three last years Shall the Iesuitical and heretical party be so active for Popery for errour and shall not the Orthodox be as studious to hold fast and hold forth the Truth Let Magistrates make the interest of Christ his Truths his Worship his People their great interest let them discountenance gross errors and damnable heresies Let Ministers preach down pray down live down those abominable Doctrins now amongst us Let all the people of God study Fundamentals labour to be stablisht in the Truth and in their places oppose Falshood Libertinism and all horrid Blasphemies and pray earnestly to God that he would cause the false prophets and the unclean spirits to pass out of the Land Zech. 13. â— and I should yet hope though our case be very sad that God would continue his Gospel still amongst us in power and purity though by our sins we have forfeited so great a mercy Which blessing that it may be vouchsafed unto us though altogether unworthy shall be the prayer of Your true Christian Friend and hearty well-wisher Edward Leigh TO THE Christian and Candid READER READER DIvers have since the publishing of my Treatise of Divinity consisting of three Books exprest their good esteem thereof and withall have said that if the like were done upon the whole Body of Divinity it would be a very usefull and profitable work I have therefore inserted divers things into the former Treatises and also enlarged them so farre by the addition of other Subjects as to make a compleat Systeme or Body of Divinity I relate not here of the Covenant and Promises Asslictions or Martyrdoms because I have in my Books of Divine Promises and Saints Encouragements sufficiently discussed those several points Divines go different wayes in their handling of positive Divinity and give several Titles to their Books Some call their Work A Systeme of Divinity Others A Synopsis Others A Syntagma Others Common places Some The Mâ—rrow Some The Body of Divinity Others The Summe of Divinity There are Calvins Institutions Bullingers Decads Zanchies Works Gerhards Common places Ursins Summe of Divinity and some others that have more fully handled the Body of Divinity but there are few of our English Writers unlesse Master Perkins of old and Bishop Usher lately who have largely and fully written in English this way Some reduce all the Principles of Religion into more some to few Heads Some referre all to those four Heads 1. Quae Credenda What things are to be beleeved in the Creed 2. Quae Facienda What things are to be done in the Commandments 3. Quae Petenda What things are to be begged in the Lords Prayer 4. Quae Recipienda What things are to be received in the Sacraments The Creed Commandments the Lords Prayer and the Sacraments Though I do not punctually observe that method yet I handle all those four Subjects I speak of God and his Attribute Almighty in the second Book and handle all the Articles which concern Christ in the fifth Book where I treat of the Recovery of man by Christ and somewhat of the holy Ghost in the seventh Book where I handle the Benefits by Christ in Sanctification Sanctification of the Church and Communion of Saints I speak of in the seventh Book Of Forgivenesse of sins in the fifth Petition of the Lords Prayer and in the Doctrine of Iustification Of the Resurrection of the Body and Last Iudgement and Life Everlasting I treat in the last Book I handle the Commandments in the ninth Book The Lords Prayer and Sacraments among the Ordinances in the seventh Book I shall now particularize the several Subjects of each Book according to the method I observe First I treat of the Scriptures or Word of God the Divine Authority of both the Old and New Testament
Babylon the great Whore with all the Kingdoms of Antichrist The subject of it is two-fold 1. The present state of the Church 2. The future state of it The things which are and the things which shall be hereafter Revel 1. 19. The three first Chapters of this Book contain seven several Epistles to the seven several Churches of Asia the other following Chapters are a Prophetical History of the Church of God from Christs Ascension to his second coming The holy Ghost foreseeing what labour Satan and his instruments would take to weaken and impair the credit and authority of this above all other Books wherein he prevailed so far as some true Churches called the truth and authority of it into question hath backed it with a number of confirmations more then are in any other Book of Scripture First The Author of it is set in the fore-front or face of it The Revelation of Iesus Christ Chap. 1. vers 1. who professeth himself to be the first and the last vers 11. so in the several Epistles to the Churches in several styles he challengeth them to be his Thus saith he 1. That holdeth the seven starres in his right hand 2. He which is first and last which was dead and is alive 3. Which hath the sharp two edged Sword 4. Which hath eyes like a flame of fire and his feet like brass 5. Which hath the seven Spirits of God and the seven stars 6. He who is holy and true who hath the key of David 7. He who is Amen the faithful and true witness the beginning of the creatures of God Secondly The Instrument or Pen-man his servant Iohn the Evangelist the Apostle the Divine who for the farther and more full authority of it repeateth his name at least thrice saying I Iohn Chap. 1. 9. and 21. 1 2. and 22. 8. wheâ—â—â—â— in the Gospel he never maketh mention of his name there he writes the History of Christ here he writes of himself and the Revelations declared to him Thirdly In the last Chapter are five testimonies heaped together vers 5 6 7 8. 1. Of the Angels 2. Of God himself the Lord of the holy Prophets 3. Of Jesus Christ Behold I come shortly 4. Of Iohn I Iohn heard and saw all these things 5. The Protestation of Jesus Christ v. 18. Fourthly The matter of the Book doth convince the Authority thereof seeing everywhere the Divinity of a Prophetical Spirit doth appear the words and sentences of other Prophets are there set down part of the Prophecies there delivered are in the sight of the world accomplished by which the truth and authority of the whole is undoubtedly proved there are extant many excellent Testimonies of Christ and his Divinity and our redemption by Christ. Fifthly The most ancient Fathers Greek and Latine ascribe this Book to Iohn the Apostle Theophylact Origen Chrysostome Tertullian Hilary Austin Ambrose Irenâ—us To deny then the truth of this Book is contrasolem obloqui to gainsay the shining of the Sun it self The Chiliasts abuse many testimonies out of this Book but those places have been cleared long ago by the learned as bearing another sense See Dr Raynolds Conf. with Hart c. 8. p. 406. Calvin being demanded his opinion what he thought of the Revelation answered ingeniously saith one He knew not at all what so obscure a writer meant Se penitus ignorare quid velit tam obscurus scriptor Cajetane at the end of his Exposition of Iude confesseth that he understandâ— not the literal sense of the Revelation and therefore Exponat saith he cui Deus concesserit It consists of two and twenty Chapters the best Expositors of it are Ribera Brightman Paraeus Cartwright Fulk Dent Forbes Mede Simonds Foord 1. The Scriptures written by Moses and the Prophets sufficiently prove that Christ is the Messiah that was to come The Old Testament may convince the Jews which deny the New Testament of this truth Iohn 5. 39. They that is those parts of Scripture written by Moses and the Prophets there were no other Scriptures then written The 53 of Isaiah is a large History of his sufferings We have also another Book or Testament more clearly witnessing of Christ The Gospel is the unsearchable riches of Christ Ephes. 3. 8. So much may suffice to have spoken concerning the Divine Canon the Ecclesiastical and false Canon follow CHAP. V. Of the Books called Apocrypha SOme Hereticks utterly abolisht the Divine Canon as the Swingfeldians and Libertines who contemned all Scriptures the Manichees and Marcionites refused all the Books of the Old Testament as the Jews do those of the New as if they had proceeded from the Devil Some diminish this Canon as the Sadduces who as Whitaker and others hold rejected all the other Prophets but Moses some inlarge it as the Papists who hold that divers other Books called by us Apocrypha i hidden do belong to the Old Testament and are of the same authority with the other before named and they adde also their traditions and unwritten Word equalling it with the Scripture both these are accursed Rev. 22. 18. But against the first we thus argue Whatsoever Scripture 1. Is divinely inspired 2. Christ commandeth to search 3. To which Christ and his Apostles appeal and confirm their Doctrine by it that is Canonical and of equal Authority with the New Testament But the holy Scripture of the Old Testament is divinely inspired 2 Tim. 3. 16. where he speaks even of the Books of the Old Testament as is gathered both from the universal all writing viz. holy in the 15 verse and from the circumstance of time because in the time of Timothies infancy little or nothing of the New Testament was published 2. Christ speaks not to the Scribes and Pharisees but to the people in general to search it Iohn 5. 39. this famous elogium being added That it gives testimony of him and that we may finde eternal life in it 3. Christ and his Apostles appeal to it and confirm their Doctrine by it Luke 24. 27. Rom. 3. 21. Acts 10. 43. and 17. 11. and 20. 43. and 26. 20. the New Testament gives testimony of the Old and Peter 2 Pet. 1. 19. of Pauls Epistles The Ecclesiastical Canon which is also called the second Canon followeth to which these Books belong Tobit Iudith first and second of the Maccabees Wisdom Ecclesiasticus Baruch Additions to Daniel and Esther for these neither contain truth perfectly in themselves nor are sanctified by God in the Church that they may be a Canon of faith and although abusively from custom they were called Canonical yet properly in the Church they are distinguished from the Canonical by the name of Apocryphal The false Canon is that which after the authority of the Apocrypha increased was constituted by humane opinion for the Papists as well as we reject for Apocryphal the third and fourth Book of Ezra the prayer of Manasses the third
the person if it be publick in regard of the means is not forbidden for it is lawful for one man with Scripture Toti resistere mundo saith the Glosse of the Canon-Law the meaning of this place is That the Prophets were no Interpreters or Messengers of their own mindes but Gods The Catholicks hold saith Chamier meaning still by that Title the Protestants that the Scripture is to be interpreted by private labour and industry viz. of Augustine Ierom Chrysostom but not in a private sense that is in a sense arising from the brain of the Interpreter It is true saith Cartwright against the Rhemists that the Scriptures cannot be expounded of every private spirit nor which is more of any private spirit nor yet of all private spirits together but only of those which are inspired of God viz. the Prophets and Apostles which are here opposed unto private Interpretation And therefore it is evident That the Exposition of the Scripture ought not to be fetched from Ecclesiastical either Fathers or Councels which speak not by Inspiration but from the Scriptures themselves what he meaneth he declareth in the next verse where he sheweth the reason of his saying namely that it must be interpreted as it was written and by as high Authority Seeing therefore it was first spoken by holy men which spake as they were led by the holy Spirit and were inspired of God it followeth that it must be interpreted by the same Authority The Interpretation therefore that is brought out of the Apostles and Prophets is not private although it be avowed by one man only On the other side that Interpretation which is not brought from thence although it have the allowance of whole general Councels is but private This is a principal meaning of our Saviour Christ when he willeth that we should call no man Father or Master in the earth that is in matter of Doctrine we should depend upon the Authority of no man nor of all men in the earth but only upon Christ and upon God Our reasons by which we prove that the chiefest Judgment and Authority of interpreting Scriptures is to be given not to the Church but to the Scriptures themselves and the holy Ghost 1. That which only hath power to beget faith that only hath the chiefest Authority of interpreting Scripture and of determining all Controversies concerning Faith and Religion but the Scriptures onely and the Holy Ghost have this force Rom. 10. 17. The Holy Ghost onely can infuse saving Faith into our hearts which is called by the Schoolmen Infusa Fides The Faith which we have from the Church is acquired and sufficeth not to a certain perswasion 2. The Scriptures cannot be interpreted but by the same Spirit wherewith they were written that Spirit is found no where but in the Scripture whosoever have promises from God to understand the Scripture may interprett it but so have all the faithfull 3. Christ himself makes the Scripture a Judge Iohn 12. 48. and still appealed to it 4. Although the Fathers were men indued of God with excellent gifts and brought no small light to understanding of the Scriptures yet learned men in our dayes may give a right sense of sundry places thereof which the Fathers saw not yea against the which perhaps they consent Hath any man living read all the Fathers Nay have all the men living read them Nay Can they shew them Can they get them I had almost said Can they name them In the Exposition of those words Tu es Petrus super hanc petram almost every one of the Fathers at least the most part of them and the best expound it of Peters faith yet the Papists understand it non de fide sed de persona Petri. Here they disagree themselves from the Fathers Iohn 10. 16. by the title of one Shepheard Augustine Chrysostome Ierome Cyril Theodoret Theophylact Euthimius Rupertus Cyprian and other Fathers agree that Christ is theredesigned but Stapleton saith the Pope is there meant In the Division of the Law they go clean contrary to the greatest part of the Fathers for they divide the Commandments as we do but the Papists make the two first one and the tenth two 2. They have no father to countenance them in this but Augnstine Revet de Authoritate Patrum c. 5 6 7. There were no writings of the Fathers for a time many of them wrote 400 years after Christ but some 500 and 600 years after Christ what rule had they before that time of interpreting Scriptures The Fathers were given too much to allegorizing Cajetane therefore in the Preface of his Commentaries upon the Books of Moses saith That the exposition of the Scripture is not tied by God to the sense of the Fathers therefore he admonisheth his Readers not to take it ill if he sometime dissent from the stream of the Fathers 4. The Doctrine of the Church must be examined by the Scriptures Acts 17. 11. If Pauls doctrine much more may the decrees of the Pope Church Councels be examined by the Scriptures 5. The interpretation of the Scripture is a gift freely given by God for the edification of the Church Rom. 12. 6. 1 Cor. 12. 10. therefore it is not tied to a certain kinde of men but common to the faithful 6. The faithful are commanded diligently to try and examine every doctrine 1 Thess. 5. 21. 1 Iohn 4. 1. which cannot be altogether done without interpretation What means must be used in the interpretation of Scripture The end of the Scripture we heard was to direct the Church to all saving truth The means to be used for the attaining of that end by the Minister is diligent study and humble Prayer by the People attentive reading hearing prayer and meditating First the Teachers must pray earnestly to God for his spirit to inlighen them Mat. 7. 7 8 9. Rom. 15. The Scriptures are understood by that spirit that dictated them Secondly The Pastors and Teachers of the Church must diligently and painfully study the Scriptures giving themselves to read compare place with place Iohn 5. 39. Search the Scriptures it is a metaphor taken from such as search for Gold and Silver Oar in the earth who will search and sift and break every clod to finde out the gold Solomon useth the same metaphor Prov. 2. 4. and to this diligence in searching doth the Apostle exhort Timothy 1 Tim. 4. 13. This diligence of often exprest in Scripture in the Old Testament by the phrase of meditating in the word Iosh. 1. 8. Psal. 1. 2. Thirdly they must labour for a competent knowledge in the original tongues the Hebrew and Greek in which the Scripture was written that so they may consult with the Hebrew Text in the Old and the Greek in the New Testament and see with their own not anothers eyes as Gen. 3. 15. The Papists read it corruptly She shall break here the original soon determines the
cannot make a creature of infinite Perfection simply or creatures indeed infinite in number for so they should be Gods for the Divine Power is so farre exercised on the object as the passive Power of the object extends it self but Infinite Perfection imports a pure Act. Thirdly In respect of Duration which is perpetual as his Essence is therefore this force and power of God is deservedly stiled Omnipotency Iob 42. 2. Gods Power is not only Potentia or Multipotentia but omnipotentia for degree infinite Shall any matter be hard for the Lord The Scripture confirms the Omnipotency of God 1. Affirmatively when it cals God Abbir Job 34. 20. Shaddai Alsufficient Gen. 35. 11. Deut. 10. 17. Psal. 89. 13. Gibbor Powerful Deut. 10. 17. 2. Effectively when it witnesseth that God can do all things Mat. 3. 9. 19. 16. Mark 14. 36. Luk. 18. 26. Eph 3. 20. Hitherto belong all the works of the Divine Power and supernatural Miracles 3. Negatively when it denies any thing to be difficult to him muchlesse impossible Gen. 18. 14. Ier. 32. 17 27. Luke 1. 37. Matth. 19. 36. 4. Symbolically when it gives him a strong right hand a stretched out arm 1 Chron. 29. 12. Ier. 32. 17. Ephes. 1. 19. Reason proves it also 1. His essence as was said is infinite therefore his power 2. He is most perfect therefore most powerful 3. Whatsoever good thing is to be found in any creature the same is perfectly and infinitely in God Some observe that this is expressed seventy times in Scripture that God is Almighty He is the onely Potentate 1 Tim. 6. 15. The Psalmist saith Power belongs to God The first Article of our faith teacheth us to believe that God is Omnipotent God can work by weak means without means contrary to means It shews one to be a skilful Artist when he can effect that by an unfit instrument which another can scarce do with a most fit one As it is reported of Apelles that with a coal taken from the fire he so exprest him by whom he was invited to Ptolâ—mies dinner that all at the first sight of it knew the man But it is no wonder for God to perform what he will with unfit instruments since he needs no instruments at all to effect what he pleaseth Gods power is Essential and Independent it is the cause of all power Iohn 19. 8. it reacheth beyond his will Mat. 26. 35. 2. It extends to things that are not nor never will be as to raise up children of stones to Abraham Matth. 3. 9. to give Christ more then ten Legions of Angels The object of Divine power are all things simply and in their own nature possible which neither contradict the nature of God nor the essence of the creatures those which are contrary to these are absolutely impossible such things God cannot do because he cannot will them nor can he will and do contrary things as good and evil or contradictory as to be and not to be that a true thing be false that any thing while it is should not be God cannot sinne lie deny change or destroy himself suffer for all these things do ex diametro oppose the Divine Immutable Simple most true and perfect essence God cannot create another God nor cause a man to be unreasonable nor a body to be infinite and every where for these things contradict the essential definitions of a creature of a man and a body not to be able to do all these things is not impotency but power for to be able to do opposite things is a sign of infirmity being not able to remain altogether in one and the same state God is therefore omnipotent because he cannot do these things which argue impotency as if I should say The Sun is full of light it cannot be dark Yet it is not so proper a speech to say God cannot do these things as to say these are acts too mean base and worthlesse to be effects of Divine power Haec non possunt fieri rather then Deus non potest facere saith Aquinas Gods omnipotence lies in this * that he is able to do whatsoever is absolutely simply and generally possible A possible thing is that the doing of which may be an effect of Gods wisdom and power and which being done would argue power and perfection an impossible that which cannot be an effect of wisdom and power but if it should be done would argue weaknesse and imperfection in God The Arminians say That God is often frustrated of his end which derogates from his power 2. In respect of manner he doth it with a Word Let there be light saith he and there was light 3. He can do all things of himself without any creatures help Gods power is stiled Might of power Ephes. 1. 19. and it is seen in his works of creation making all things of nothing therefore that follows the other in the Crred 2. In his works of providence Christ is a mighty God and Saviour to his people Isa. 7 6. Psal. 89. 19. Isa. 63. 1. Heb. 7. 25. Rev. 18. 8. He is strong in himself He was mighty 1. In suffering he bore the revenging justice of God he suffered the wrath of God upon the Crosse. 2. In doing 1. Made all Iohn 1. 5. Col. 1. 16. 2. Preserves all Col. 1. 17. 3. As he is the head of the Church 2. He is strong in his Saints 1. In the gathering of his Church 2. In upholding it 3. In raising all people out of their afflictions 4. In his Ordinances Prayer Sacraments Word Rom. 1. 16. 5. In his Graces Faith Heb. â—1 Love 1 Cor. 13. Gods power is limited and restrained 1. By his nature he cannot contradict himself 2. Regulated by his wil he cannot do evil 3. By his glory he cannot lye he is truth it self nor be tempted of evil Iames 1. 13. There is a difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potentia and potestas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or potestas is properly authority right to do a thing as a King hath over his Subjects a father over his children a husband over his wife a master over his servants of which Christ speaks Iohn 17. 2. Mat. 28. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or potentia is properly strength to do something as some great King may have power to overcome his enemies over which he hath no authority A Lay-man hath power to give Bread and Wine but he hath not potestatem a calling or right to do it It serves both for a spur to do well since God is able to save Gen. 17. 1. and a bridle to restrain from evil seeing he hath power to destroy we should therefore humble our selves under his mighty hand 1 Pet. 5. 6. Luke 12. 5. It reproves the wicked which care not for Gods power but provoke the Almighty God Matth. 10. 28. and so contend with power it self none shall deliver
Others say The Ministers originally receive their Church-offices not from the people but Christ himself who is the fountain there being not the same reason of a natural and voluntary action There is a Question Whether the Church or the Ministers be first because the Ministers are the instrumental cause of the conversion of the Church and the Church of the choice of their Ministers which is something like the Philosophers Question Whether the Egge or the Hen were first for as the Egge comes of a Hen so the Hen comes of an Egge And as that is resolved by the consideration of the Creation then God made the Hen first so is this question by consideration of the first institution and setting up of the Evangelical Catholick Church then we finde that Christ set up the Officers first to convert men to be beleevers and they being converted to the faith of Christ are bound to submit themselves to Christs Ministers in the Lord. If a Minister of this or that Congregation be not a Member of the Church Catholick visible then he is no Minister out of his own Congregation and therefore cannot preach or administer any Sacrament as a Minister out of his own Congregation Yea if any members of another Congregation should come and hear a Minister preach in his own Congregation he could not preach to them nor they hear him as a Minister but onely as a gifted Brother They of the Separation and if not all yet sure some Independents place the whole essentiality of a Ministers calling in election accounting Ordination to be no more but the solemnization of the Calling We say Permissio potestativa or the Power and Commission given to a man by which he is made of no Minister to be a Minister is not from the Church electing him but from the lawfull ordaining him Election doth but design such a person to the Ministery of such a Church In Scripture we finde Election and Ordination frequently distinguished not only as distinct acts but oft times in distinct hands Deut. 1. 13. The people choose them who shall be Rulers but Moses makes them Rulers Act. 6. 3. the people choose the Apostles appoint the Deacons The choosing of a person to an office is not the authorizing of the person elected but the designation of the person to be authorized Ordination is to be distinguished from Election for the whole Church may choose but not ordain Ordination is an Ecclesiastical act of Government but Election is not so Some say The Bishop only is to ordain Heb. 7. 7. 1 Tim. 5. 22. Tit. 1. 5. Ierom saith Excepta ordinatione what is it that a Bishop doth which a Presbyter may not d◠or at least no Ordination should be without a Bishop Others say it is to be done by Presbyters It is in the Directory described to be an outward solemn setting apart of persons for the Office of the Ministery in the Church by preaching Presbyters Numb 8. 10 11 14 19 22. Act. 6. 3 5 6. It is the setting of men apart to the work of the Ministery the commending of them with Fasting and Prayer to the grace of God and the authorizing of them to perform things pertaining to God which others neither may nor can do wherein the ceremony of Imposition of hands is used 1. To expresse the setting of them apart for sacred imploiment 2. To let them know that the hand of God is with them in all that they do in his Name and by his Authority to guide strengthen and protect them 3. To note out the person upon whom the Church by her prayers desireth the blessings of Almighty God to be poured in more plentiful sort then upon others as being to take charge of others The Socinians acknowledge it is fit for Order and Decency to retain Ordination in the Church Peradventure many of the Sectaries of this time will hardly acknowledge thus much The Papists Ordination faileth divers wayes 1. In the end for the Bishop bids them take power to offer up Christs body as a Sacrifice to God 2. They want the Institution for Christ hath appointed no Priests in his Church to sacrifice 3. They fail in the outward form for they have many foolish ceremonies added to their consecration The Brownists fail in the main which is the Imposition of hands by the Presbytery Some think that the ceremony of laying on of hands may be omitted Sometimes we must be tied to example in the least gesture though not prescribed yet men presume to dispense in a circumstance expresly prescribed Tit. 1. 5. Timothy was ordained by laying on of hands enjoyned to lay hands on others in their Ordination 1 Tim. 5. 22 Thus were the Deacons ordained Act. 6. 6. and thus were Paul and Barnabas set apart for the execution of their calling Act. 13. 3. Their Duty It is laid forth 1. By Titles as Watchmen Ezek. 3. 17. 33. 7. Labourers Matth. 9. 37. Light and Salt Matth. 5. 13 14. Shepherds Iohn 21. 15. Good Scribes Matth. 13. Stewards 1 Cor. 4. 1. Nurses 1 Thess. 2. 7. 2. In Commandments Act. 20. 28. 2 Tim. 4. 1 2. He must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2. 15. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 2. 14. He must teach and tread the way to Heaven He must feed the flock 1 Tim. 5. 17. 1 Pet. 5. 2. in the Ministery of the Word and Sacraments and by praying for them both publickly and privately Ministers must teach sound and true Doctrine 1 Tim. 3. 9. 4. 6 7. They must preach 1. Zealously Iohn 5. 35. 2. Compassionately Matth. 9. 36. 23. 27. 3. Convincingly Col. 2. 2. 4. Feelingly according to the nature of the Doctrine The best way to speak to the heart is to speak from the heart 2 Cor. 2. 4. 5. Frequently in season and out of season Luk. 21. 37 Act. 5. 42. 6. Gravely 2 Cor. 5. Tit. 2. 8. Homilies were first allowed in the Church not to uphold or maintain an ignorant Ministery or to supply his defect that should take pains but would not much less to shut out preaching but to supply the casual defect of preaching through the weaknesse and infirmity of the Minister Bishop Andrews caused to be engraven about the Seal of his Bishoprick those words of S. Paul And who is sufficient for these things Bishop Iewel being very weak as he was going to preach at Lacock in Wiltshire a Gentleman meeting him friendly admonished him to return home for his healths sake telling him That it was better that the people should want one Sermon than be altogether deprived of such a preacher to which he replied Oportet Episcopum concionantem mori a Bishop should die preaching in a Pulpit that being the last Sermon he preached It is one part of a Ministers Duty to pray for his people 1 Sam. 12. 23. Moses prayed for Israel He and Aaron more then once stood in the
we communicate to others what we have learned or learn of others what we are ignorant of or strengthen one another in that which already hath been taught us Prov. 1. 5. 13. 20. 2 Pet. 1. 12. 4. Practise it in our conversation Psal. 103. 18. Matth. 7. 24. Luke 11. 28. Rev. 1. 3. If you know these things happy are you if you do them Habits are perfected by action Knowledge a good understanding have all they that do thereafter Faith and love are perfected by works this glorifies God Galat. 5. Matth. 16. 16. 1 Pet. 2. 9. Motives to diligent attention in hearing 1. It is Gods Word Thus saith the Lord and The word of the Lord. 2. It is of special concernment the matter of it requireth attention it is the word of life of righteousnesse it will sanctifie us and make us grow in grace 3. It is the introduction 1. To Understanding Mat. 15. 10. Act. 28. 27. 2. To Obedience and Reformation therefore hear is often in Scripture put for obey 3. To Memory Iam. 1. 23 24. 4. It is necessary to bring in and build up Gods people Iam. 1. 21. Mark 4. 24. 5. There are particular Promises to it 1. God will give them strength to overcome their greatest corruptions Psal. 119. 9. 2. God will work peace in their consciences Isa. 57. 19. CHAP. III. Of Singing Psalms A Psalm is a strict composition of words in measure and number fit to be sung to some tune Singing of Psalms hath been of ancient and commendable use in Gods publick worship It was used in Moses his time Exod. 15. 1. and in the times of the Judges Iudg. 5. 1. and in the dayes of Samuel 1 Sam. 18. 6 7. in Davids and Salomons time 1 Chron. 6. 32. in the dayes of Iehosaphat 2 Chron. 20. 21 22. and of Hezekiah 2 Chron. 29. 28 30. and after the Captivity in Nehemiahs time Nehem. 12. 42. Yea in the New Testament our Saviour himself and his Apostles used it Matth. 26. 30. and prescribed it to Gods people Col. 3. 16. See 1 Cor. 14. 15. 26. Ephes. 5. 19. Yea it was the exercise of the holy Angels themselves Luke 2. 13 14. The people of God in the Psalms are provoked quickned and stirred up to this duty Psal. 95. 1. and the Psalme specially destinated for the Sabbath It was used at Gods publick worship 1 Chron. 23. 30. and at their private prayer Acts 16. 25. Most usually they did sing Davids Psalms in the worship of God and those that are accounted his 2 Chron. 29. 30. Ezra 3. 10 11. Nehem. 12. 46. The Psalms of David were in such continual use with the people of Israel that the boyes learnt their Hosannah from that with which they cried to Christ in the Temple which is a familiar acclamation with the Hebrews as Io triumphe with the Romans for the Jews on the Feast of the Tabernacles carrying leaves and boughs according to Gods Commandment did continually sing Hosannah The Psalms of David contain the very spirits as it were and are an abstract of all the whole word of God the choisest works of God the choisest promises threats instructions comforts Some have the inscription and that worthily of Jewels or golden Psalms because they comprehend most precious matter Reasons 1. God hath often shewed himself to take great delight in this part of his worship 2 Chron. 5. 13. 20. 22. 2. It is a singular help and means to stir up in us holy affections in Gods service Eph. 5. 18 19. Acts 16. 25. Reformed Churches use to begin and end with a Psalm and to sing Davids Psalms in order that the people of God might be acquainted with them all and professors used to sing Psalms in their families Psal. 118. 15. The Protestants in Mountaban in France when they being besieged were compelled to fight in their own defence they alwayes went out to fight singing of Psalms and grew so terrible to the besiegers that in the end as soon as they heard their singing voice lifted up within the Town before the Portcullis was drawn up or the Gates were opened their hearts would fail them and they used to cry out They come they come and even fled away for fear M. Martial on Psal. 8. 2. The Church of Rome have abandoned this point of Christian devotion from all both publick and private use because they sing not in a known tongue Some think we ought to use as much or rather more devotion attention and reverence in singing of Psalms as in making of prayers or hearing and that to sing a Psalm well and as we ought is one of the hardest exercises of Christian Religion because it requireth most attention and most affection We should sing in a right manner 1. With understanding Psal. 47. 7. 1 Cor. 14. 15. which condemns Latine chanting in the Popish service 2. With feeling Col. 3. 16. 3. To the Lord lifting up our hearts to him in this service Psal. 101. 2. 4. To edifie our selves by it Ephes. 5. 19. 5. In a decent manner observing the tune that the whole Congregation may be as one man in this service It were good to learn by heart some choice Psalms of most use and plainnesse that if we should be cast into dungeons and dark places and could not enjoy a book or light yet we might be able to edifie or solace our selves in such extremities as divers of Gods people have done As we may lawfully sing Scripture psalms so also Songs and Psalms of our own inditing say some agreeable to Scripture Sing unto the Lord a new Song framed on a fresh occasion therefore 1 Cor. 14. 26. a Psalm is named among those things which they had for the use of the Church For seeing a Psalm is but a musical praier for the most part therefore we may make Songs for our selves agreeable to the Word of God as well as prayers and God knowing the efficacie of Poetry and Musick to help memory and stirre up affection doth allow his people to use it for their spiritual comfort as well as natural The Apostle speaketh of Psalms Hymns and spiritual Songs Ephes. 5. 19. Col. 3. 16. Who can shew any reason to limit his speech to Scripture-psalms Why may not one praise God in a Song for our deliverance in 88 or the Gun pouder treason Whether instrumental Musick be lawful in the Church of God Bellarmine pleads for it lib. de bonis operibus c. 16 17. D Burgess who wrote in defence of the ceremonies and some other of our Divines defend it They say Musick used in the Old Testament was no figure type or ceremony but a real thing for elevation of the soul types had their principal use in signifying something to come but the first time we hear of a Psalm we hear of Tymbrel too therefore they were used to it before else they could not have played presently therefore that precept Psal. 150. Praise
God with Flute and Harp they think is moral and binds in respect of the thing it self and warrants in respect of the manner Musick say they is a natural help to devotion which doth not further it by any mystical signification but by a proper and natural operation and therefore is not a typical Ceremony Nature it self and God have fitted it to accompany a holy Song Paul bids us edifie our selves in Psalms and a Psalme is a Song upon an instrument Not only Dr Ames opposeth it but Aquinas Rivet Zanchius Zepperus Altingius and others dislike of Organs and such like Musick in Churches and they do generally rather hinder edification CHAP. IV. Of Prayer IT is a calling upon God in the name of Christ with the heart and sometimes with the voice according to his will for our selves and others Or It is a calling upon God in the name of Christ with Petitions and Thanksgivings joyned with confessions of sinne and deprecations of punishment Or thus Prayer is a lifting up of the heart to God our Father in the name and mediation of Christ through the Spirit whereby we desire the good things he hath promised in his Word and according to his will First It is a lifting up of the heart to God by way of desire and this is represented by those natural gestures of lifting up the hands and eyes to heaven See Lam. 3. 41. Psal. 25. 1. To thee O Lord do I lift up my soul. Which phrase implieth 1. That the soul is sluggish and pressing downward for sensible helps 2. It denotes confidence a heavenly temper It is not your eyes voice or bodies lifted up but your hearts and spirits thy heart in prayer must be with God in heaven thy heart must beleeve lay hold on the promise To pray then is a difficult duty how hard is it to call off the heart from other things to get it united in prayer to seek the Lord with our whole hearts if there be distraction lazinesse or deadnesse we cannot say With my whole heart have I sought thee Secondly The object of prayer is only God Rom. 10. 14. faith and calling upon God are linked together as none but God is the object of faith so neither of prayer as it is the property of God to hear our prayers Psal. 65. 1 2. so invocation is a worship proper to him alone therefore the Papists prayers to Saints Angels and the Virgin Mary are sinful since prayer is a divine religious worship and so may be given to none but God himself All worship is prerogative and a flower Of his rich Crown from whom lies no appeal At the last hour Therefore we dare not from his Garland steal To make a Posie for inferiour power Herberts Poems the Church To pray to one supposeth in him two things 1. Omniscience knowledge of all hearts of all our wants desires and groanings 2. Omnipotence power in his own hand to help and these are peculiar to God alone Psal. 65. 2. 1 Kings 8. 39. M. Lyf Princip of faith and a good consc c. 42. Therefore our Saviour when he informs us how we should pray he bids us say Our Father Luk. 11. 2. Rom. 8. We cry Abba Father it is a familiar intercourse between God and the soul. Thirdly All our prayers must be made in the name of Christ Iohn 14. 13. 16. 23 24. Themistocles when the King was displeased brought his Sonne in his arms there is no immediate fellowship with God As God and man are at variance Christ is Medium reconciliationis as reconciled he is Medium communionis Ephes. 3. 12. The Father is the ultimate object of our faith and hope Christ the intermediate by whom we come to God Iohn 15. 16. The Priest only in the Law burnt incense to God Exod. 30. Revel 5. 3. See chap. 8. 3. by the incense our prayers are shadowed out and figured Psal. 141. 2. the Sacrifice was to be brought to the Priest and to be offered by his hands Levit. 17. 3 4. We must pray to the Father through the Son by the holy Ghost Deus oratur à nobis Deus orat in nobis Deus orat pro nobis Some say the prayers of Gods people are not only to be directed unto God but Christ as Mediator Luke 11. 5. Mat. 15. Iesus thou Sonne of David not Son of God afterwards she cries Lord help me all the Petitions in the Canticles they say are directed to Christ as the Churches husband They give these reasons for their opinion 1. We ought to beleeve in Christ as Mediator Ioh. 14. 1. See Rom. 3. 25. therefore we ought to pray unto him as Mediator The worship of all the reasonable creatures is appointed to him Heb. 1. 6. 8. The Saints have directed their prayers to him 1. Before his Incarnation Abraham Gen. 18. Iacob Gen. 32. 24. 2. In the dayes of his flesh the woman of Canaan Matth. 15. 22. the thief on the Crosse. 3. Since his Ascension into heaven Acts 7. 51. There is a double Object of worship 1. Materiale whole Christ God man in one Person Heb. 1. 6. 2. Formale the God head of Christ when we pray to him we pray to his Person but the ultimate and proper object of our prayers is the Divine Nature 1. In all our duties we are to take in the whole object of faith Iohn 14. 1. 2. This is the right way of honouring the Father according to the plot of the Gospel Iohn 14. 13. 5. 23. 3. This is the onely way to come to the Father to obtain any mercy of him Iohn 14. 6. 6. 57. 4. This answers the grand design of the Gospel that each Person of the Trinity may be glorified with a distinct glory In him onely we are accepted 1 Pet. 2. 5. We need no other Mediators nor Intercessours They who pray to God without a Mediator as Pagans or in the name of any other Mediator but Christ as Papists pray not aright We bear a natural reverence to God we must honour Christ also Iohn 5. 23. put up our requests into Christs hand that he may commend them to his Father and look for all supplies of grace to be dispensed in and through him Ephes. 2. 18. and 3. 12. Rom. 5. 2. In which three places the word rendred Accesse is one and the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It properly signifies a manuduction or leading by the hand The Israelites under the Law were tied to pray either in the Tabernacle and Temple Deut. 12. 5 14. Psal. 99. 6. or else towards the same 2 Chron. 7. 38. 1 Kings 8. 44 48. Psal. 138. 2. Dan. 6. 10. yet now all such distinction and difference of place being but ceremonial is abolished For that one place of prayer and Sacrifice was a type of Christ Jesus the alone Altar and the praying in or towards the same did figure out thus much that only in the mediation of Jesus Christ
we are to call upon the Lord. B. Down of Prayer ch 28. There is a two-fold form of prayer 1. Accidental a form of words this may be various 2. Essential in the name of Christ Iohn 16. 23. Col. 3. 17. Fourthly By the Spirit of God Rom. 8. 15. 26. he helps us to call Abba Father Ephes 6. 18. Iude v. 20. See Zech. 12. 10. 1 Cor. 14. 15. 1. In regard of our natural estate we have no ability to pray 2 Cor. 3. 5. 2. In our regenerate estate we are no longer able to do any good thing then the Spirit helpeth and assisteth us Phil. 1. 6. 3. Our prayer will not be acceptable to God except it come from his Spirit Rom. 8. 27. Fifthly Whereby we desire those good things he hath promised in his Word Some things we are specially to pray for for things of our souls Matth. 6. 33. that we may be more holy and heavenly and enjoy more communion with God For the Church Pray for the peace of Ierusalem Psal. 51. 18. For the propagation of the Gospel this is one main thing in that Petition Thy Kingdome come Col. 4. 3. Sixthly According to his will 1 Iohn 5. 14. The Incense was made exactly according to Gods will Exod. 30. 34 35. The matter of our prayers or things asked must be according to Gods will for the glory of God Mat. 6. 9 10. for the good of our selves and others One must ask things Temporal alone conditionally as our Saviour If it be possible yet not my will and things Spiritual simply but in both one must refer himself to the wisdome of God for the time means and measure of granting his desires Secondly For the manner and end of ones asking one must ask 1. Faithfully striving to bring his soul to a certain and firm perswasion that he shall be heard in due time Iam. 1 6. Let him ask in faith and whensoever you pray believe think on that place Psal. 65. 2 3. hence an Infidel cannot pray because he hath no faith as this is strong or weak so prayer is more or lesse successfull We must acknowledge 1. That God is and that he is a rewarder of those which seek him 2. That he will grant our requests notwithstanding our sins and this is the faith chiefly meant as appears in that St Iames saies He upbraids not and so in the woman of Canaan 2. Fervently Iam. 5. 16. The effectual fervent prayer of a righteous man prevaileth much It is called a pouring out of the heart as if the whole soul were breathed out in desire to God and a crying Exod. 8. 12. 1 Sam. 7. 9. Job 30. 28. Matth. 15. 22. Psal. 22. 2. 18. 6. 28. 1. 55. 17. 8 8 13. 130. 1. Jon. 2. 2. Wrestling with God Gen. 32. 24. Striving Rom. 15. 30. Renting the heart Joel 2. 13. A groaning in Spirit Rom. 2. 6. 3. Constantly and continually Ephes. 6. Pray alwayes 1 Thess. 5. 17. Pray continually when occasion and duty requires as that was called a continual Sacrifice which was twice a day 4. Purely 1 Pet. 1. 22. The prayer of the wicked is an abomination to the Lord. He hears not sinners Heb. 10. 22. Revel 5. 8. Pure heart and hand Iob 22. 26. 1 Tim. 2. 8. 5. Sincerely with respect more of Gods glory then a mans own satisfaction Psal. 145. 18. 17. 1. 6. With an united heart 1 Cor. 7. We must attend upon the Lord without distraction and we must be sober and watch unto prayer intimating that there are many enemies against it 7. With a quiet submissive spirit as our Saviour Not my will but thy will you must not prescribe God what and when he shall do but pray and then resign up your selves to be guided and governed by him 8. Reverently and humbly Psal. 2. 11. 5. 7. 9. 12. 10. 17. 34. 18. 51. 17. 2 Chron. 7. 14. so did David 2 Sam. 7. 18. Dan. 9. 8. Abraham Gen. 18. 27. Iacob Gen. 32. 10. Paul 1 Tim. 1. 15. the Publican Luke 15. We may from hence observe the imperfections and defects that are to be found in our prayers all which may be brought to two heads 1. Omission of the Duty 2. Failing in performance Of the first Not only a total omission when one doth not pray at all for a long time together is a fault but the not being so frequent in it as we ought to be and as leisure and occasion doth require Iob 15. 4. Isa. 43. 22. We should pray continually we should be ever ready for this work upon every opportunity but we many times neglect it when we have time enough and cause enough and helps enough yet out of a meer indisposition to so gracious a work we let it passe and slip it over even because we want will Secondly The faults in performing this duty are of two kinds 1. Some such as do so totally blemish and corrupt our prayers as to make them loathsome to God and these are in respect 1. Of the persons which have an interest in prayer 2. Of the prayer it self There are three persons interessed in this duty 1. He to whom prayer is made 2. He in whose name it is made 3. He by whom it is made Failing in these marre the prayers quite First If one pray to any other but the true God his prayer is sinne he gives Gods glory to another thing and is a grievous Idolater because as Paul saith Gal. 4. 8. He doth service to that thing which by nature is not God prayer is a service which God cals for to himself if we leave him the fountain of living water and go to cisâ—erns that can hold no water we displease him exceedingly Thou art a God that hearest prayers to thee shall all flesh come so that if we go to any other we do manifestly break his Commandment and dishonour him It is to no purpose how we mince the matter with distinctions and say We pray to other things not as the chief authors of the good we ask but as intercessors for it to him For if we go to them so in way of praying we doubt of his goodnesse and mercy give them his honour to be a hearer of prayers Indeed we may request one anothers prayers God allowes us that but we may not pray to them the Church of Rome therefore offends against the object of worship in praying to Saints and Angels Secondly If we pray in any other name but Christs our prayer is loathsome There must be but one Mediator as there is but one God If men make distinctions of Mediators saying some be of Expiation some of Intercession yet the Scripture makes no such distinction one Mediator as one God Expiation and Intercession are not distinct offices making two kinds of Intercessors but distinct parts of one Mediatorship A Mediator must make Expiation and Intercession after
and he that cannot do both must do neither Christ saith No man can come to the Father but by him and saith If you ask any thing in my name you shall have it he never sendeth to any other name nor maketh any such promise and the Apostle saith By him let us offer to God the Sacrifice of praise and therefore also of prayer therefore the prayers of all Romanists which do offer up their services in another name are altogether abominable to God Thirdly If the person praying be an impenitent sinner a man that hath not turned to God by repentance but doth proceed to allow and serve sin in himself his prayer is abominable to God for it is plainly said The prayer of the wicked is an abomination to God and what hast thou to do to take my name into thy lips and hatest to be reformed All that an impenitent man doth is loathsome if he pray not he sins because he omits a duty if he pray he sins his prayer is defiled with his sins so that till a man truly repent he cannot pray acceptably These are faults in respect of the three Persons interessed in prayer which do abolish prayer and turn it into sin Some other there be in respect of the frame of the prayer it self 1. For Matter 2. For Manner 3. For End of praying First For Matter if one either ask or give thanks for things simply sinfull and unlawfull as if a thief pray to God to speed him in his theft or give thanks for the successe he hath had in it or the like this is manifestly to offer a dead polluted and defiled thing upon Gods Altar Such prayers must needs be abominable to God and they seek to make him partake with mens sins Secondly For Manner when one asketh meerly with the lip and tongue for they worship God in vain that draw near to him with the lip and the heart is farre from him as the Prophet chargeth the people To tender to God a meer sound of words as if he were pleased with breath when one taketh no care to understand the words and to have his heart affected with them this is to mock God not to serve him We are commanded to draw near to the throne of grace with a true heart Heb. 10. 22. He saith My sonne give me thy heart that being not offered to him all is loathsome wherefore mumbling over of words not at all understood and to which the heart cannot be joined such as are the common Devotions of the Church of Rome is a sinning against God not a serving of him Lastly Prayers made to wrong Ends are odious Acts 8. 19. Iames 4. 3. For example he that prayes onely to be seen of men and hath none other drift in his prayer but to win applause and commendation of men he hath his reward God loathes him The end of prayer is not to win praise of men but to humble our selves before God When we pray for spiritual blessings to be eased our desires in asking should suit with Gods ends in giving Ephes. 1. 6. We should desire these things viz. pardon of sinne grace and salvation that God may be glorified by them When we desire outward protection and provision meerly that we may live more comfortably Agur had an eye to Gods glorie still in his requests Prov. 30. 8 9. Another ill end is to satisfie Gods justice or to deserve heaven or the like this is like them that said Shall I give my seed for my sinne this is to put Christ out of office and offer strange incense to God If all must be put up in the name of Christ then sure we must not dream of satisfying or meriting by prayers Prayers must be humble but they are proud when we dare conceit such worth in them as to satisfie Gods justice for sinne or to deserve heaven Whosoever prayes so his prayer must needs be abominable to God These be the things which utterly spoil prayer there are some other things which do somewhat blemish and fully this dutie as it were but make it not wholly displeasing if they be observed with humiliation and trusting upon the intercession of Christ for acceptance These are brought to three heads 1. In respect of entrance into prayer 2. In respect of continuance in it 3. In respect of the frame of the prayer it self First There are two faults in regard of the entrance into prayer The one backwardnesse dulnesse aversnesse when one hath no inclination to it doth it against the hair and puts it off still and is manifestly unwilling to it If God loves a chearful giver surely then a man that comes to prayer willingly This likely ariseth from some guiltinesse or unbelief or estrangement from God he draws not near with confidence that is so backward and loth to come to it Another fault in entring is to come rashly before God forbidden by Salomon Be not rash with thy mouth neither let thine heart be hasty to utter a thing before God Eccles. 5. 2. when men rush into Gods presence without any consideration of Gods greatnesse and their own basenesse without any endeavour before at least with some few short thoughts such as the time and occasion will permit then he doth not declare a due esteem of God as if a man would break into the chamber of his Prince without knocking or using some means to make a fit entrance for though God be ever equally at leisure yet we cannot be fit without some preparing of our hearts by some preconsideration of him For continuance of prayer there are two faults First When one is even weary of prayer tired with it and is even at a non-plus knows not how to go forward nor what to say next to God no not so much as to sigh groan and crie to God sometime abundance of desire hinders the orderly placing of words this is no sinne in solitary devotions sometimes a kinde of negligence and indisposition causeth that a man is at an end before he begin and hath no heart to proceed this comes from deadnesse of spirit and shews senslesnesse of our state hardnesse of heart and unbelief and customarinesse and cannot but be a great fault Another fault is chiefly in publick prayer when a man goes beyond the limits of time and by an unseasonable length of prayer thrusts out other occasions to the hinderance of himself or others overlong praying specially with others and with our selves out of season when other occasions require us is a fault and this is often but a spirit of carnal devotion by which the Devil seeketh to bring prayer in disgrace Indeed when a man hath fitted his occasions then if with our Saviour he spend the night in prayer he doth well but all unseasonable length is blame-worthy Now for the frame of the prayer it self one may offend in the matter and manner There are four faults for matter of prayer 1. When one is very much still in
petitions and hath but few and short thanks we should pour forth supplications with thanksgiving and in all things give thanks when the parts of prayer have not some proportion it is like an ill spunne thred too great in one place too little in another it shews too much seeking our selves in prayer The second fault is when our prayers be almost altogether for temporal things Corn wine forgetting the more excellent grace holinesse yea much more for pardon of sinne then grace to mend a plain fruit of carnal love to our selves and carnal seeking of our selves The third when one asketh things without due warrant prayes God to kill him to end his daies it differs from asking things simply sinfull Some things are not so fit for us when we beg them as that I may be speedily delivered out of this crosse or the like a weaknesse no doubt arising from want of due stooping to God 4. Asking we know not what begging what we our selves do not well understand as the sons of Zebedee did These are great blots to prayer For manner there are also four faults First Inattentivenesse when a mans heart is through carelesnesse and want of bending his minde to the work in hand carried away to other things Orantis quasi non orantis inania vota Sic audit quasi non audiat illa Deus Owenus in Epig. There is a double distraction one forced and compelled either by outward occasions of noises or the like or by inward oppositions through terrible and violent suggestions of Satan these are not sins if resisted there are some distractions that have a kinde of voluntarinesse in them when a man suffers his thoughts to wander from the thing in hand out of a kinde of negligence and not striving to bend his minde to the work and so perhaps even drops asleep as Peter did when Christ bid him Watch. This is a great weaknesse and he cals on God but with half a heart that prayes so Another fault in prayer is coldnesse heavinesse dulnesse customarinesse when one prayeth indeed and useth good words but without any power of affection he is not warm nor zealous he praies not fervently this causeth suits to be denied and if one stirre not up himself will end in prayerlesnesse and often makes one ready to fall asleep yea the minde may be thus chill when in publick prayer a man may seem zealous here is a Sacrifice without fire A third fault is doubting in our asking when we ask but hold not fast a desire to be perswaded of Gods gracious acceptance and his will to hear us Such a â—easure of doubting as makes a man give over praying and be very inconstant in it doth cause prayers to do no good but doubting resisted so that a man continues to pray still though it cut not off the fruit of our prayers yet it is a weaknesse We ought to lift up pure hands to God without wrath and doubting as St Paul tels us 1 Tim. without giving our hearts leave to be carried away with contrary discourses Lastly Irreverent behaviour of body or minde is a great fault when the heart hath lost the apprehension of Gods greatnesse and excellencie and the body is loose and unmannerly wandring eyes gazing hither or thither leaning this way if the minde forget God the body will too this is a very slighting of God Christ praying fell on his knees and lift up his eies to heaven The heart should be kept in such an apprehension of God as even to have a fear in it least it should offend him any way and that will keep every part of the bodie in tune but when the heart hath let the consideration of his presence go then the bodie is strait out of frame There are some more failings in regard of our carriage after praier A man hath not done all his businesse about praying when he hath said Amen Some thing more is to be done which so much as he faileth of so many faults there be that need pardon The first fault after praier is neglecting to wait and to mark the speed which we have in praying as if praier were alone a dutie and not a means of attaining things from God as if we had alone a commandment to pray and not a promise to be heard This not waiting on God and observing how we speed whether we be heard or not hinders us much of the successe of our praiers shews much formalitie in our praiers and little fervencie David praied and looked up and the Church hearkned what God would say to his people As David saith He lifted up his eyes to God as the hand-maiden to her mistresse We do not so idly present our petitions unto Governours and Rulers 2. Conceitednesse of our praiers if we think we have done them in any thing a good manner This is a fault common to praier with other holy duties we are apt to think highly of our selves but as that knowledge which puffeth up proveth that a man knows nothing as he ought to know so that praier which puffeth up proveth that he hath not praied as he ought to pray Praier should be an humbling of our selves before God if it make us lift up our selves specially with thoughts of comparing our selves with others by which we depresse them then we do not pray so well as we should have done Another fault is to be discouraged in respect of our wants in praying and for want of successe to our praiers When we conclude as good not pray at all as in this poor weak manner that we do and we have so long and so long praied and therefore not having been heard for such a space we lose our labour in praying and shall not be heard This is because we consider not of Gods wisdome and mercie nor of the intercession of Christ. We should be humbled but not made heartlesse by our own weaknesses or by Gods deferring It was the Churches fault to think God had cast her off because she was not heard so soon as she would Another fault is forgetting to return thanks at least often and earnestly enough for those special benefits which have been granted unto our praiers The fault noted in the ten Lepers of whom our Saviour speaketh Ten are made whole but where are the nine none is returned to glorifie God but this stranger What we have earnestly and often asked if we do but seldome and slightly give thanks for we shew that we seek our selves too much in praying and the glorie of God too little this is a failing in our praiers and may be an hinderance at least to our speedy attaining of our suits afterwards Three Corollaries from the defects of our praiers 1. To teach us the vanitie of the Popish Church which put praiers and such a multitude and number of them upon men by way of a penance by which they must satisfie Gods justice for their sins and by which they must deserve and merit grace
and salvation How can our praiers satisfie for others faults seeing themselves are defective and faultie many waies and how can that deserve heaven which when God heareth he must forgive or else it will be hard with him that makes it What a madnesse is this that when we have the satisfaction and merits of Christ we should not be satisfied therewithall but should thrust our own most imperfect services into that room Let us pray let us fast let us give alms let us do good works in obedience to God in assured faith of obtaining his promises and being more then abundantly requited for our service But what should this proud fancie of merit and satisfaction be added to our praiers Why will we not suffer our selves to be made to see the weaknesse and frailties of our best services why should we stand upon such terms with God as to think rather to satisfie him and earn of him then to receive things that be good of his free favour in Christ and to attain pardon of things that be sinful for his meer mercie sake in the mediation of his Sonne and for his satisfaction sake which he hath made Woe unto them that seek to draw Gods people from resting wholly upon Christs merits and satisfaction to rest in part upon their own poor weak and many waies defective services which further then they be washed with the bloud of Christ must needs be unacceptable much more then when they are offered to such an intent as would utterly marre them were they otherwise never so perfect What is if this be not to bring strange incense strange fire strange beasts and strange Sacrifices unto the Altar of God But thanks be to God that hath freed us from this amongst other errours of that Church by which they do cut off all possibility of salvation from those that continue to beleeve their lies For if any trust to the goodnesse of his own praiers or other services by them to satisfie Gods justice and to deserve heaven Lucifer himself shall as soon sinde favour as he continuing thus because he doth not seek to be found in Christ but in himself and because as yet he is not poor in spirit nor broken nor contrite nor heavy laden and so not capable of Christ. But secondly let Gods people learn to apply themselves to the work of praying with very great diligence and careful observing of themselves to prevent as much â—s may be those many defects whereto they are subject and those many faults which they are apt to commit If we set our selves with the best diligence we can to call on the name of God we shall not escape some nay many faults but if we fall to make roving praiers as it were looking to nothing but the bare deed done and thinking all is well if a few words be said over and if so much time be spent in uttering some good speeches O how much sinne will this ill carriage bring upon us Let us therefore in praying pray that is pray with all earnest and heedfull observation of our selves yea let us not think our selves sufficient to make our own praiers but let us humbly beseech the Lord to assist us with his Spirit of praier without which we cannot pray as we ought in any sort To pray as one ought to pray is a difficult a hard a painful work It requireth the whole man and the greatest labour and even more then a man No wit no learning no good parts will suffice to make a good praier unlesse we have the Spirit of praier poured upon us from above If praier were only a framing and composing of words handsomly together and pronouncing them distinctly and fully it were an easie matter to pray but the affections of the soul must be set in a good frame as well as the words The eye must see God the heart must stoop to him the whole man must be made sensible of his presence a man must conferre with his maker lift up his soul to God pour forth his heart before him and he knows not himself that knows not this to be more then he can do of himself Wherefore we must not only take great heed to our selves when we come to pray but we must even trust upon God and call upon him for the assistance of his Spirit to help our infirmities or else our praiers will not be such as may give us comfort Thirdly This should teach poor Saints not to be discouraged at the manifold failings of their praiers but alone to be humbled It is one of the faults accompanying praiers to be made heartlesse thereby 1 King 8. 30. Salomon requests of God not alone to hear but when he heareth to pardon God will pardon and passe by all those weaknesses of our praiers which we labour to see and are carefull to resist and bewail and cast our selves upon Christ for acceptation of If we should finde our selves never so much assisted in praying so that we could scarce say what it were that we ought to blame yet if we do trust to our praiers and their worth God cannot be well-pleased with them for he is not well-pleased but in Christ. On the other side if we can renounce our selves though our praiers have many weaknesses those praiers shall be heard because those faults in Christ shall be forgiven Christ is our Mediator and Intercessor and he sits at his Fathers right-hand by the sweet Incense of his merits as a thing most acceptable to God to do away the rank smell of our carnalnesse which shews it self in praying We are therefore to trust on him stay in him rest in his supplications and intercessions This thing which Salomon praied for he the true Salomon hath praied for and will procure Wherefore be not heartlesse and make not any such perverse conclusion Surely these Petitions cannot be heard cannot be regarded Consider them in themselves they cannot consider them as they are perfumed with the incense of Christs intercession they cannot but prevail Christs intercession doth not make our services meritorious that were to put them into the room of his own righteousnesse which he never intended to do but he makes them as effectual and available even as if they were meritorious because in him all their faults are pardoned Therefore do not suffer thy soul to give it self a denial and to pronounce against it self a rejection of thy sutes but flee to Christs intercession then thou shalt be heard and forgiven But especially take heed your discouragement go not to such an extremity as to make you resolve not to pray because you cannot pray well There be some things sinful for matter these we must not do for feaâ— of sinning against God there be some things sinful in regard of manner and other circumstances those we must do as well as we can and not omit altogether for fear of doing them amisse Better a great deal offend through failing in good things then by
a total omission of them There may be upright obedience shewed in doing them as well as we can there is nothing but disobedience shewed in omitting them It is a carnal sense of weaknesse and comes from the devil and the flesh that drives from the duty that alone is a spiritual sight and sense of weaknesse that drives to more care in the duty and more humility after and more earnest longing after Christ and high prizing of him Oh but I shall get nothing by these praiers First Say thou shouldst get nothing yet thou shalt do a thing that God bids thee and so obey him and we must obey God though we get nothing by it But Secondly If thou dost not pray surely thou canst get as little by not praying as by praying weakly and distractedly And Lastly If thou praiest thou shalt be heard and pardoned and that is to get something Wherefore ascribe so much to the infinite and fatherly goodnesse of God and to the perfect and constant intercession of Christ as to come with confidence to the throne of grace even with those praiers which are full of faults The Father loves to see his childrens letters though they cannot yet write a fair hand Motives to praier First The Lord will take it kindly Christ is the Churches Advocate the Saints are the Churches Sollicitors Isa. 62. 1. 7. Psal. 122 6. Secondly Praier is the most principal part of Gods worship Let us worship and fall down it is sometime in Scripture put for the whole worship of God being a principal part of it Ier. 10 25. There is a visible advantage due to praier above preaching in the publick Assemblies because it is a means nearer the end of both It cannot be denied that all preaching is to the purpose of informing the minde or moving the heart to desire that which is good indeed but praier being the actual desire of it is the exercise of the means which God ordaineth to procure it M. Thorndikes Service of God at Religious Assemblies c. 6. The word of God is the great instrument in the hand of the Spirit by which all things are managed in the world praier is the great instrument in the hand of faith by which all things are managed in the new man When the Spirit comes in it is a Spirit of Sanctification and makes way for the Spirit of Supplication and that for the Spirit of Illumination Psalm 43. 3. Psal. 139. ult Ier. 31. 9. Thirdly It is honourable 1. To God acknowledgeth the Souls dependance on him his Omniscience Bountie Goodnesse Omnipresence Faithfulnesse in performing his Promises 2. To us to have the Princes ear still open to our petitions Fourthly Necessary The necessity of it appears 1. In that hereby we are trained up in the conviction of our unworthinesse praier is a discoverie of our beggerie thou hast not grace nor strength if it come not from heaven God would have this seen not only in those great precious priviledges but likewise in our daily bread thy praiers ought to make thee humble if thou hast grace of thy own why dost thou pray for it it is daily pardon and favour and these must be sought for 2. All the best grace and strength we have is imperfect 2 Cor. 9. Perfecting holinesse our faith and righteousnesse hath much corruption mingled with it we had need to pray that God would defend us against temptations the Christian praying and alwaies seeking to God is seldome overcome 3. Every thing becomes sanctified by praier 1 Tim. 4. 5. all Sermons Sacraments Mercies Afflictions become hereby sanctified it makes the Word lively the Sacraments efficacious 4. It keeps off many blows Phil. 4. 22. therefore Paul a stout Christian was much in praier and desired Philemons and others praiers 5. It is gainful a key that opens all the treasures of God 1 King 8. 33 35. Iam. 5. 17 18. Matth. 7. 7. Iam. 4. 7. Ioh. 16. 23. Revel 11 6. The light as well as life of a Christian is laid up in another Omnia in Christo sunt capitalia say the Schoolmen Whatever is in Christ is in him as a Head with reference to the bodie Cant. 4. 15. Ephes. 6. 10. 6. It is very powerful it prevaileth over all creatures yea with the Creator himself God never left granting till Abraham left asking Gen. 18. Ps. 145. 19. 18. 6. Psal. 50. 15. Ioh. 14. 14. 15. 7. 1 Ioh. 3. 22. 5. 14. Vinculum invincibilis Bern. Vis Diograta Tertul. Apol. Praier not only obtains the thing but brings a sanctified use of it it turns it to the good of those that receive it it gives efficacie to other means or if they fail it doth it it self it hath not this efficacie from any intrinsecal vertue or merit to be found in it the efficacie is wholly from God Praier is available three waies 1. As it is a petition put up to God and so it avails Via impetrationis 2. As it is an exercise of the soul and of the graces in it and so it avails Via causationis 3. As it is a commanded dutie and a principal part of Gods service wherein we give him the glorie of his Omniscience Mercie Power and Wisdome and so it avails Via retributionis M. Carter on Exod. 32. 9 10. The efficacie of praier comes 1. From God the Father he is infinite in goodnesse and of his own Nature much more prone to give good things then we to beg them as appeareth by his daily lading us with such comforts as we never so much as craved at his hands yea by casting of innumerable benefits upon his enemies 2. Christ he hath deserved all good things by the infinite and invaluable merit of his most precious life and death yea he hath commended us to his Fathers love and care by many fervent praiers made for us in the daies of his flesh and now he ceaseth not to make perpetual intercession for us at his Fathers right-hand by presenting his own merits to the eies of his Father that they may actually speak in our behalf and do away all the defects of our praiers 3. The holy Ghost stirreth up in us earnest desires and groans and doth as it were dictate our praiers for us 4. From our selves the people of God by praying are fitted to receive those benefits which they pray for in the exercise of praier increasing in themselves faith humblenesse of minde an aptnesse to be thankful for them and an abilitie to use them well to Gods glorie and their own good Helps and Means One must prepare his heart that being naturally unfit for communion with God which lieth First In removing impediments hardnesse of heart want of sense and feeling of the wofull estate we are in the command to pray alwayes implies that the soul should be alwaies in a praying frame 2. Impatience fretting Pray without wrath Secondly In bringing the positive furtherances 1. Heavenly-mindednesse If God
that thou hast heard me Reasons why the people of God should specially observe the returns of their praiers First Praiers are the chief actions of our life the first fruits of our Regeneration Acts 11. 15. Paul being a Pharisee praied before that was no praier to this Secondly The greatest works of God are done in answer to praier all the promises and threats are fulfilled by it Revel 8. 5 6. 16. 1. Thirdly Whatsoever is given to a man in mercy is in the return of praier 1 Iohn 5. 14 15. Fourthly Every return is a special evidence of our interest in Christ and of the sincerity of our hearts God answers his peoples praiers sometimes in kinde he gives the very things they ask as to Hannah 1 Sam. 1. 20 27. Sometimes he denies the thing yet grants the praier First When he manifests the acceptation of the Person and Petition Gen. 17. 8 9. Secondly When he gives something equivalent or more excellent as strength to bear the crosse Heb. 5. 7. a heart to be content without the thing Phil. 4. 5. 1 Sam. 1. 18. Thirdly When he upholds the heart to pray again Psal. 86. 4. Lam. 3. 44. Fourthly When thy heart is kept humble Psal. 44. 17. Fifthly When he answers Cardinem desiderii the ground of our praiers 2 Cor. 12. 8. When God hath heard our praiers we should return to him 1. A great measure of love Psal. 116. 1. 2. Praise What shall I return to the Lord I will take the cup of salvation 3. We should fear to displease him Psal. 6. 8. 4. We should be careful to pay our vows 1 Sam. 2. 27 28. 5. We should pray much to him Psal. 116. 2. CHAP. VI. Of the Lords Prayer CHRIST delivered the Lords praier at two several times and upon several occasions in the former he commands it as a patern and rule of all praier saying Pray after this manner but in the later say some he enjoyneth it to be used as a praier When ye pray say Our Father If so then would it not follow that whensoever we pray we should necessarily necessitate praecepti use that form Robinson in his Treatise of publick Communion and his Apologia Brownistarum cap. 3. saith Neither do the two Evangelists use the very same words neither if that were Christs meaning to binde men to these very words were it lawfull to use any other form of words For he saith When you pray that is Whensoever you pray say Our Father yet he adds Though I doubt not but these words also being applied to present occasions and without opinion of necessity may be used What is objected against using this as a praier may be said of using the precise words of our Saviour in Baptism and the Eucharist As a just weight or balance serves both for our present use to weigh withall and also for a patern to make another like the same by it So the Lords Prayer serves for a patern of true praier and also for our present use at any time to call upon the name of the Lord with those words The Reformed Churches saith D. Featley generally conclude their praiers before Sermon with the Lords Praier partly in opposition to the Papists who close up their devotions with an Ave Maria partly to supply all the defects and imperfections of their own Object We never reade that the Apostles used this prescript form of words in praier Answ. It is absurd negatively to prove from examples of men against that which God in his Word so expresly either commanded or permitted for we may as well reason thus We do not read that the Apostles or the Church in their times did baptize Infants Ergò They were not then baptized Or thus We do not reade that the Apostles did pray either before or after they preacht Ergò They did it not Though the Apostles did not binde themselves to these words yet this doth not prove that they never used the same as their praier they might pray according to their several occasions according to this rule and yet with the words of the rule so Paget Here two extremities are to be avoided The first of the Brownists who think it unlawful to use the prescript form of these words The second of the Papists who superstitiously insist in the very words and syllables themselves Unlesse it be unlawful to obey the expresse Commandment of our Saviour Christ Luke 11. 2. it is lawful to use these words yet when Christ Matth. 6. commandeth to pray thus he doth not tie us to the words but to the things We must pray for such things as herein summarily are contained with such affections as are herein prescribed B. Downam on the Lords Praier Object 2. This praier say some is found written in two books of the New Testament viz. Matth. 6. Luke 11. but with diversity of termes and the one of these Evangelists omits that which the other hath written How then ought we to pronounce it Either by that which is expressed in S. Matthew or that which is couched by S. Luke Answ. If this Argument might take place when we celebrate the Lords Supper we must never pronounce the words which Jesus Christ spake in that action for they are related diversly in four divers books of the Scripture When one of the Evangelists saies Remit us our debts the other expounds it by saying Forgive us our trespasses It is indifferent to take either of these two expressions both of them were dictated by Jesus Christ. Our Saviour Christ propoundeth this Praier as a brief summe of all those things which we are to ask For as the Creed is Summa credendorum the summe of things to be believed the Decalogue Summa agendorum the summe of things to be done So the Lords Praier is Summa petendorum the summe of things to be desired Tertullian cals it Breviarium totius Evangelii Cyprian Coelestis Doctrin◠compendium If a man peruse all the Scripture which hath frequently divers forms of praier he shall finde nothing which may not be referred to some part of the Lords Praier Luther was wont to call it Orationem orationum the praier of praiers In this form are comprized all the distinct kindes of praier as Request for good things Deprecation against evil Intercession for others and Thanksgiving These Rules are to be observed in the exposition of the Lords Praier 1. Each Petition doth imply some acknowledgement or confession in respect of our selves 2. Where we pray for any good there we pray against the contrary evil and give thanks for the things bestowed evils removed bewailing our defects with grief 3. If one kinde or part of a thing be expressed in any petition all kinds and parts of the same are understood Petit. 4. 4. Where any good thing is praied for in any Petition the causes and effects thereof and whatsoever properly belongs to the said thing is understood to be praied for in
the Glory for ever and ever Amen For howsoever this clause is omitted of the Latine Interpreters and is rejected by Erasmus yet was it added by our Saviour and registred by Matthew For 1. The Greek Copies have it 2. The Syriack Paraphrast translateth it 3. The Greek Writers expound it as Chrysostom and Theophylact. And 4. It is not only consouant with the rest of the Scriptures but also in this prayer hath a necessary use For praise is to be joyned with prayer the Petitions contained a specification of our desires this conclusion partly a confirmation of our faith joyned with praising God in these words For thine is the Kingdome and the Power and the Glory for ever and ever and partly a testification both of our faith and of the truth of our desires in all the former Petitions in the word Amen It appeareth manifestly that this sentence was borrowed from the Prophet David 1 Chron. 29. 11. with some abridgement of the Prophets words 2. Without this we should not have had a perfect form of prayer it consisteth of Thanksgiving as well as Petitions It is both a Doxologie a giving praise and an Aitiologie a rendering a reason therefore our confidence is in thee and thou wilt doe for us according to our requests God in this reason is set out by his Attributes for these words Kingdome Power Glory For ever doe point out four distinct Attributes of God which are 1. Soveraignty Psal. 22. 8. Kingdome 2. Omnipotency Ier. 32. 17. 2 Chron. 20. 6. Power 3. Excellency Psal. 113. 4. and Isa. 6. 3. Glory 4. Eternity Psal. 90. 2. Isa. 57. 15. For ever These Attributes are applied to God by a special property and excellency So much doth that Particle Thine and the Article The import As if he had said Thine and thine only are these Thine they are originally of thy self and that in an infinite measure and degree Though the Particle Thine be but once expressed yet by vertue of the copulative Particle And it is particularly to every of the other properties As for the 4th Attribute Eternity intimated in this clause For ever it is so expressed as appertaining to all and every of the other three For Gods Kingdome is for ever his Power for ever his Glory for ever and whatsoever else is in God is as God himself for ever There is a two-fold Kingdom of God 1. Universal which some call the Kingdom of his Power whereby he ruleth and governeth all things Psal. 103. 19. 2 Chron. 20. 6. 2. Special the Kingdome of Grace in this life and of Glory in the life to come In the former he communicateth Grace to his servants ruling in them by his Word and Spirit In the later he communicateth Glory to his Saints vouchsafing unto them the fruition of himselfe who shall be to them all in all Gods only is truly and properly power his is the power see Psal. 62. 11. Gods power is his ability to do any thing it extendeth it self to every thing that by power may be done Gen. 18. 14. Ier. 32. 27. See Luk. 1. 37. Mar. 10. 27. In this respect he is styled God Almighty Gen. 17. 1. And the Glory Whereby is meant that excellency which is in God For the excellency of a thing that which causeth it to be in high esteem and procureth a name fame and renown unto it is the glory of it Cabod the Hebrew word signifieth also weightinesse The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fama Gloria both Fame and Glory for Glory causeth Fame For ever The Kingdome Power and Glory of God are amplified by their unchangeable continuance This phrase For ever implieth both Eternity and Immutability The phrase in the original to translate it word for word is for ages The original root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie that which is for ever Now because an age is the longest usual distinction of time the same word that signifieth eternity is put for an age And when there is no end of that which is spoken of the plural number indefinitely without any limitation thus for ages is used to set out the everlastingnesse of it Amen Ierom cals it fitly Signaculum orationis It is the ratification of all the testification both of our faith and of the truth of our desire It signifieth two things a wish of the heart to obtain what hath been uttered or else a perswasion of heart that the thing shall be obtained both here The meaning of it is thus much as if we should say As I have made these requests unto thee O Lord so do I both unfeignedly desire the performance of them and also truly beleeve that thou in thy good time wilt grant my desires so farre forth as they stand with thy glory and my good and in this perswasion I rest attending thy good pleasure It is an Hebrew word signifying truly even so or so be it and yet continued in all languages and by the use of it as well known as any other English word Some good Divines have held it to be an Oath it is an asseveration and seems to be the same with Yea Yea. Vide Fulleri Miscell Sac. lib. 1. cap. 2. Et Dilherri Electa l. 2. c. 20. Since our Saviour teacheth us to end our prayers with Amen it is our duty to say Amen Nehem. 8. 6. 1 Cor. 14. 16. Vide Bezam in loc See Deut. 27. 15. 1 Chron. 16. 36 Psal. 106. 48. It is a common subscribing as it were unto the Petitions and Thanksgivings which are offered unto God 2. Hence it followeth that prayer should be made in a known tongue else how should we consent or say Amen See 1 Cor. 14. 9 11 16 19. Chrysostom celebrated the Eucharist among the Grecians in Greek and Ambrose amongst the Latines in Latine The same may be said of Basil Nazianzen ierom and other Fathers In Italy Greece Asia and Aegypt the Liturgy is celebrated in the same tongue in which the Sermons were preacht The Armeniaâ—s Ethiopick and Muscovite Churches now perform their Divine Service in the vulgar tongue See B. Daven Deter of Quest. 41. 3. Men should be attentive when they pray with others how canst thou otherwayes say Amen and assent to the prayer 4. We should wait upon God for the accomplishment of our desires Mr Perkins on the Lords Prayer saith It is of more value then all the prayer besides His reason is because it is a testification of our faith whereas all the Petitions beside are testifications of our desires CHAP. VII Of the Sacraments I. The Name THe word Sacrament being Latine is not found in the Scripture but the thing is there Divines agree not what it properly signifies and how it came to be applied to this Ordinance The Oath that the old Roman Souldiers took to their General to live and die with him was called Sacramentum See Moulin of the Eucharist Some think it is
exercising of them the elements are changed relatively in respect of their use and end though not substantially they are not meer signs but such as besides their signification seal unto us our remission or sins and Gods favour But 1. The Word it self doth not profit without faith much lesse the seals of it 2. People are exhorted to examine themselves before they come to the Sacrament 1 Cor. 11. therefore the very use of the Sacraments conferres not grace though the heart of man put forth no good motion at that time we should not there relie upon the external acts of receiving there is panis Domini and panis Dominus Object Act. 2. 38. Repent and be baptized every one of you in the Name of Iesus Christ for the remission of sins Answ. They are said to be baptized for the remission of sins not that Baptisme ex opere operato doth remit sins but because it is a signe and seal of the pardon of them The Sacraments receive their power from the Lords own institution Some signs signifie by nature as smoke is a sign of fire the picture of my friend makes me remember him 2. Other signs come wholly from institution as the heap of stones called Galead between Iacob and Laban there is a kinde of resemblance and aptnesse in the things which God hath chosen to signifie but the efficacy of them depends on the institution of Christ which contains two things 1. A word of command to do such a thing for such an end 2. A word of promise that it shall be effectual for such an end A piece of wax annexed as a Seal to the Princes Patent of pardon or other like deed is of farre other use and greater efficacy and excellency then any ordinary waxe is though it be the same still in nature and substance with it So the bread in the Lords Supper being a seal of Gods Covenant and of Christs last Will and Testament is of farre other use and of farre greater efficacy and excellency then any ordinary bread is though it be the same still in nature and substance with it Relationes non faciunt realem mutationem in subjecto sed tantum in usu VII Why hath the Lord made choice of such an applying the Covenant of Grace by signs and vouchsafed such an Ordinance as this in the Church seeing the same things are done by preaching of the Word and prayer There are excellent Reasons of it 1. It is a great part of Christs Soveraignty to make any thing though never so contemptible a part of homage to him no reason can be given of it but only his will as a Lord will have Land passe by delivering a wand or twig 2. It is a glory to his power that he can make a little water or wine sign and seal the conquering of my sins and salvation of my soul. 3. Christ hath herein exceedingly condescended to his peoples weaknesse in applying the Covenant of Grace by signs while we are in the flesh to have sensitive things to represent spiritual these signs inform the judgement work on the affections help the memory wonderfully recal the Covenant of Grace act faith and other graces a naked word is enough to a strong faith but these are great props of our faith in our weaknesse so Gideon was confirmed Thomas when he put his hand into Christs side He acts the things before our eyes that he saith in his Word VIII Since God hath had a constituted Church in a visible body segregated from all mankinde he hath had some standing Sacraments even since Abrahams time The Sacraments of the Jewish Church and ours agree in these things 1. They have the same Authour 2. Serve for the same spiritual ends They had two so have we Circumcision was for Infants so is Baptisme the Passeover for men grown so the Lords Supper Circumcision was once administred the Passeover often so Baptism once and the Lords Supper often M. Bedf. Treat of the Sac. par 2. c. 106. They differ thus Theirs were praenuntiativè of Christ to come Ours annunciativè of Christ exâ—ibited so Austin Theirs were given to the Jews ours not to one but to all people The matter of both theirs and our Sacraments is one they ate and drank the same spiritual meat and drink that we do that is Christ. The effects also are the same in kinde and nature which is a partaking of Christ they differ in the manner Christ is more plentifully partaked in ours more sparingly in theirs Cartw. on Rhem. Test. Circumcision is the same with Baptism for the spiritual part it was the seal of the new-birth Deut. 30. 6. so Baptism Tit. 3. 5. Col. 2. 2. Circumcision was a seal of the righteousnesse of faith Rom. 11. 11. so Baptism Acts 8. it was the seal of the Covenant of Grace so Baptism it was the way of admittance and entrance into the Church so Baptism Matth. 28. Acts 2. it was the distinguishing badge between them who were Gods people and the rest of the world so Baptism 1 Cor. 5. 12. it was but once administred so Baptism None might eat the Passeover till they were circumcised Exod. 12. nor are any to be admitted to the Lords Supper till they be baptized Acts 2. 41 42. Circumcision was a seal of the Covenant Gen. 17. 10 11. so Baptism that being the nature of a Sacrament it was a seal of the righteousnesse of faith so Baptism Acts 8. 37 38. 2. It was the Sacrament of initiation under the Law so is Baptism now under the Gospel Mat. 28. 19. 3. It was a distinguishing badge under the Law so is Baptism under the Gospel 4. It was the Sacrament of Regeneration Deut. 30. 6. so is Baptism Titus 3. 5. Col. 2. 11 12. 5. It was partaked of but once so Baptism Our Sacraments differ from the Sacraments of the Jews accidentally onely in things concerning the outward matter and form as their number quality clearness of signification and the like not essentially in the thing signified or grace confirmed 1 Cor. 10. 1 2 3. Ioh. 6. 35. 1 Cor. 5. 7. Phil. 3. 3. Col. 2. 11. IX The Sacraments of the New Testament are only two All Christians agree that Christ hath established Baptism and the Lords Supper All the Reformed Churches concurre in this that there are but two onely to which properly the definition of a Sacrament doth belong though there may be many in a metaphorical sense The Papists say they are seven adding Orders Matrimony Confirmation Penance Extream Unction The Fathers do commonly use the word Sacrament for a mystery or sign of a holy thing so there may be many Sacraments But as the word Sacrament is taken in a straiter signification to note the visible signs instituted by Christ for the assurance and increase of Grace in the faithful so there are but two The Schoolmen themselves who were the first authours that raised them up
neither are indeed profitable for the soul this is a false Ministry Such is the Ministry of the Church of Rome where men are appointed to say and sing the Word Psalms and Prayers in an unknown tongue a service unhallowed not ordained of God so when men are appointed and assigned to offer a propitiatory Sacrifice for quick and dead that is as they call it to celebrate Masse for Christ never appointed a sacrificing Ministry in the New Testament nor any other Sacrifice but the Sacrifice of prayers thanksgivings alms and of our selves And this is the first abuse of Church-Discipline The second is When those that are not Ministers are allowed to intermeddle in ministerial functions and actions proper to the Ministers that is to men set apart by a known and publick order to give attendance unto some Ecclesiastical function As for example amongst us once women were admitted to baptize and so if any do take upon him to preach or administer the Sacrament that is not admitted to the order of the Ministery This is a great abuse of Church-Discipline and to joyn with such knowing them to be such is a sinne A third fault in the Church-Discipline for the Ministery is when wicked erroneous scandalous men are let in and suffered to abide in yea or any without due care of trying them for Timothy was to lay hands upon none rashly A fourth fault is when good and able men are either kept out or thrust out for things of no moment And these be the abuses of Church-Discipline in regard of the Ministry The abuses of it in regard of the people follow as First In the Governours publickly when either Excommunication is abused or when too much rigour is used toward the penitent Now Excommunication is abused three wayes 1. When it is put into the hands of too few especially such as have nothing to do with it which was the fault amongst us formerly for the Chancellour or Official or his Deputy as the Deputy of the Bishop took all the matter upon him some Ministers names though not the Pastour to the offender being set to alone as a cipher for fashion sake This being a chief part of governing the Church belongs to the Pastours of the Church Paul did not himself excommunicate but appointed that the Corinthians should excommunicate the incestuous person Indeed he did deliver Hymeneus and Alexander to Satan as it seemeth himself but this was because they themselves were Pastours and so would not excommunicate themselves or taking upon them to be teachers of the Church at large were not to be medled with by any particular Governours of any particular Church But if the Apostles did alone do this in regard of their supereminent Authority it follows not that others may do it now for in this unlimited and supereminent power the Apostles were not to finde any Successours because they had no Successours in the eminency of Gifts without which such Authority must needs prove mischievous in any one mans hands Secondly Excommunication is abused when it is pronounced against men for small and trivial offences to pronounce a man a child of the devil and out of the state of grace because he will not pay a small summe of money for a fee or because he forgets to appear at the Court-day or for such toyes but most of all it is abused when it is pronounced against men for well-doing as it was against the blinde man and as Diotrephes abused it against those that would receive Iohn the Apostle and his Epistles as often heretofore amongst us it was abused against those that refused rashly and unadvisedly to swear when they were willed so to do and against those that went to hear the Word preached abroad when they had it not at home and the like The last abuse of Excommunication is when it is done privately before one or two before the Judge and his man or his mans Deputy so the most solemn Censure of the Church is denounced against a man no man knowing of it So much for the abuse of Church-Discipline in regard of Excommunication now it is also abused in regard of too much rigour to the offendor when upon his repentance he is denied to be received in again to the Church which was the fault of some few men in austerer times or when too much bodily exercise of humillation was cast upon them as a penance to last seven yeers and the like this was to turn sound repentance into an outward form for so soon as ever the penitent did shew sound humiliation and sound purpose of amendment after some convenient time of his trial lest he should be swallowed up of grief he should be taken into the Church again as a member of it Now the private Discipline pertaining to every man is abused 1. By contemning and setting light by the Censures and Admonitions of the Church which if they be rightly passed they are terrible and should not be despised 2. A free conversing with offendors and sinners that are scandalous and having familiarity with them Indeed the natural bonds betwixt Father and Mother Master and Servant Prince and Subject cannot be dissolved by any wickedness no nor by Excommunication but the bonds of familiarity are so far as may be without neglect of duty in regard of these places A Father must keep his child though excommunicated and not suffer him to perish a childe his father and so in the rest but familiarity loving and kinde society even in such cases is to be denied and where these bonds are not so much as may be all society but to converse with them be merry with them play eat and drink with them that are notorious offendors chiefly excommunicate is a great offence against God and endangering of ones self to infection by them Lastly Obstinacy against Church-Discipline and publick or private admonition viz. a refusing to confess ones fault and to shew publick repentance for publick sins private for private is a great disorder which was the offence of the incestuous person at the first for he stood in his sin and cared for no reproof And Paul blames those of the Corinthians that being admonished by his betters had not repented of their fornication drunkenness he must needs mean of publick repentance for their known offences in this kinde because if they had been private he could not have told of them and whether they had in private repented or no how could he tell but yet it is sure there is no true private repentance when men are not willing to shew it publickly in such case On the other side he greatly praiseth them because they had received Titus sent by him for this purpose with much fear and trembling and so consequently with all obedience had submitted themselves to his admonition to do any thing he required for the giving of the Church satisfaction in regard of their offences 2 Cor. 7. 15. These be the sins condemned in this second
of each Church are bound unlesse they have some very just cause to come in due season to the Congregations and attentively and reverently to joyn with them and continue so doing till the end and that not only in the Morning but also in the Evening Secondly The Churches are then to make collections for the use and behalf of the poor and other acts of mercy as the Apostle appointed them to do in Corinth 1 Cor. 16. 1 2 3. and as he saith He had ordained in all Churches These are publick duties The private are some with reference to the publick to prepare for it and make use of it before and after fitting our hearts to hear by prayer and meditation and the like and by praying and meditation applying that to our selves which we have heard as the Bereans examined the Doctrine of Paul some again without such reference as all holy exercises of singing of Psalms prayer meditation reading together with actions of mercy in laying aside as God hath blessed us for the use of the poor and in visiting and relieving the sick comfortlesse needy and the like all which are acts as well of holinesse toward God as of mercy toward men Especially we must know that it is our duty to meditate upon the great works of our Creation and Redemption and our eternal rest in heaven seeing the Sabbath is given us as a memorial of the two former and an assurance of the later that being the excellent rest our entring into which this holy rest doth point at and help unto We must not onely keep the Sabbath in the Church-meetings and solemn Assemblies though it be specially appointed for the publick worship but at home in our houses Levit. 23. 3. We must awake with God in the morning begin with him rise early spend not much time in dressing of our selves that day it is the Sabbath of the Lord have holy thoughts while we are dressing our selves pray to the Lord to pardon all our sins and to put us into a holy frame and yet finish all this so soon that we may be with the first in the publick Assembly We may after the first Sermon eat and drink but for spiritual ends and purposes that our bodies being refreshed we may be the fitter to serve God but must take heed of spending too much time or feeding too liberally which may cause drousinesse We must then season all with heavenly discourse Luke 4. from v. 1. to 25. We must not speak our own words After the publick worship is ended we must call our Families together and repeat what we have heard and catechize them in the principles of Religion Heb. 2. 1 3. the fourth Commandment sing Psalmes and pray At night we should blesse God for the mercies of the day lie down with a great deal of soul-refreshment sleeping in the bosom of Jesus Christ. And this is the matter of the duties to be performed the manner is to consecrate the same as a delight unto God with comfort and joy serving him on that day as we do with comfort and cheerfulnesse follow our common businesse on the week dayes as the Prophet Isaiah chap. 58. 13. expresly requireth And call the Sabbath a delight Call that is make or count an Hebrew phrase often used in Isaiah Sabbath Some by it understand the extraordinary Sabbath or day of Fast because in the beginning of the Chapter there is an expostulation about it Levit. 16. 31. but the Lord is now speaking of an entire reformation My holy day the Sabbath agree not so properly to an arbitrary Sabbath A delight LXX thy delicate things i. one of the choisest priviledges God hath given thee These are common duties The duty of Superiours specially is to look to their Inferiours and at least to keep them from prophanation of the Sabbath and so farre as their authority will bear to drive them at least to the outward celebration of it by resting and by joyning in the publick exercises of religion as the good Nehemiah did cause the people to sanctifie the Sabbath in his time and forbad Merchants to bring wares to Ierusalem on that day and as we see in the very words of the Commandment the Governour is appointed to rest and not himself alone but his whole Family There is 1. No liberty granted more to the Superiour then to the Inferiour but all of what state or condition soever must sanctifie the Lords day 2. Every Superiour standeth charged before God not onely for himself but for all those which the Lord hath put under his government that both he and all they sanctifie the Lords Sabbath or day of rest Ford on Command 4. This delight is spiritual in God as the proper object and in the Ordinances as the onely means to lead us unto God Iob 27. 10. Psalm 43. 4. Cantic 2. 3. Isa. 56. 7. Reasons 1. Because the duties of that day are higher we have then all the means of Communion with God 1. We have them in a more raised solemn way without any interruption there is then a double Institution not only of the worship but the time 2. It s a spiritual Feast a day of Gods appointment our recompence as well as our duty Neh. 2. 26. Ordinances are fodinae gratiae Isa. 12. 3. 3. This day we come to remember the highest favours of God to the creature to contemplate the works of Creation Gods rest and of Redemption Christs rest 1 Pet. 4. 1. and our own eternal rest Heb. 4. 9. the Sabbaths of the faithful are the suburbs of heaven Heb. 12. 23. the Lords Supper is heaven in a map Luke 14. 15. Mat. 26. 29. 4. Many of the duties of the day are but spiritual recreations meditation is the solace of the minde in the contemplation of Gods works Psa. 104. 34. Singing of Psalms is a vent for spiritual mirth Iam. 5. Eph. 5. 18 19. then God should be solemnly praised Ps. 92. 1 2. 5. It is the temper of the people of God to delight in his solemn worship Psa. 2. 1 Cor. 2. 12. Male concordat canticum novum vetus homo Aug. Psal. 84. 1 10. Psal. 122. 1. 6. Delight in the Sabbath is the best way to discharge the duties 1. With comfort delight sweetens all how will men toil at their sport Neh. 11. 8. 2. With profit Isa. 64. 5. God will not send them away sad which come into his presence with joy Means to delight in the Sabbath 1. Labour after the assurance of the pardon of your sins 2. Solemnly prepare for the duties of the Sabbath 3. Wean the heart from temporal pleasures Psal. 26. 8. 119. 37. 4. Esteem the Sabbath a priviledge that after six dayes of labour God should appoint us a day of rest he might have taken all our time 5. Treasure up the experience of former Sabbaths Psal. 63. begin 6. In case of deadnesse plead with your souls as David doth Psal. 42. Shall I go
her family Mat. 22. 37. Matth. 3. 8. 4. 17. a Act. 2. 5 10 13. chap. and in their Epistles Mark 1. 15. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word borrowed from the making of an impression by a stamp or seal John 21. 15. Act. 20. 20. It is good to have the principles of the doctrines of faith and rules of life drawn to brief heads It is used to draw Arts and Sciences plentifully laid out into compendious heads and some few general rules and principles Luther profest he was still Discipuluâ— Catechismi that he studied the Principles Psal. 78. 5. 1 Tim. 1. 5. The practice of this duty is represented in the whol Book of the Proverbs Gen. 17. 12 13 Omnis Christi actio Christiani instructio Dr. Reynolds called Aquinas his Sums that absolute Body of Divinity Dr. Twiss Doubting conscience resolv Prov. 22. 6. c Chanoe Gen. 5. 18. So the Hebrews interpret that Gen. 14. 14. his trained or instructed servants those which he taught in piety the word comes from Chanach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vox Graeca est quam Latina Ecclesia pro sua coepit usurpare Martinius Eusebius saith one was set apart on purpose for this office in the Primitive Church called the Catechist Hinc Catechumeni dicebantur qui Catechismuâ— discebant Catechistae qui Catechismum docebant Dietericus Catechizing what it is Catechesis est elementaris institutio Christianae Religionis viva docentiâ— voce tradita â— discentibus repotita Altingius d M. Pemble M. Greenham At Sermons and prayers men may sleep or wander but when one is asked a Question he must discover what he is Herberts Remains Chap. 21. It is to be performed either by the Minister in publick or the Governours in private or some able body in their place Verba Scriptura non sunt verba legenda sed vivenda said Luther Suâ—â—â—â—um Christianae fidei brevi libellâ— complexâ—â— est Genevae Joan. Calvinus quam Itali Gallt Belga Scoti c. publice in Ecclesiis suis interpretantur Eandem sententia ubique servata fusiâ—â— apud Anglos â—uculentius expressit vir non vulgari doctrina facundia prâ—ditâ—â— Alexander Noellus Ad. Hamilton Apostat Sueton. Orthodox Respons Consectaries of reproof 2. Of Exhortation See Gen. 6. 15. 8. 21. Young people have great temptations 2 Tim. 2. 22. Their souls are precious f Aristot. de hist. animal l. 6. c. 6. g Caussins Holy Court eighth reason of his first book * De orig progress Idol l. 3. c. 54. h lib. 3. c. 6. of his Enquiries Prov. 22. 6. 31. 1. i Non minus placet Deo Hosanna puerorum quam Hallelujab virorum The Holy Ghost hath composed some Psalms according to the order of the Hebrew Alphabet as 25 34 37 119. that Parents might teach their children the first elements of Religion as well as learning See Mr Gataker on Psal. 34. 11. Menoch de Rep. Heb. l. 3. â— 3. In octonariis prolixioris omnium Psalmi ad singulorum versuum initia recurrentes eaedem literae ostonariis ipsis per ordinem alphabeti dispositis sunt locali memoriae ad sententias retinendas Alphabetariis igitur ut ita dicam mysteriorum Christi sic minutatim particular rerum dispensari conâ—enientissimum est Guil. Rivet vindic Evangel parte secunda cap 8. We have discharged our duty our prayers and instructions may be as seed sown and our reward shall not be onely in heaven but in the doing of our duty Psal. 19. 11. k Euseb. Eccles. hist. lib. 10. cap. 32. See M. Pembles Sermon of ignorance Luk. 1. 5. Jer. 10. 25. There is generally a great ignorance of Christ 1. Few men seek after the knowledge of Christ John 4. 10. 2. Few believe in him because they know him not John 12. 38. 3. Men are estranged from him in their conversation Ephes. 4. 18. 4. They go on in their former lusts 1 Pet. 1. 14. Nescientia dicit simplicem scientiae negationem haec in Angelis esse potest ignoraatia importat scientiae privationem dum scilicet alicui deest scientia eorum quae aptus natus est scire Aquin. 1a 2ae Quaest. 76. Artic. 2. Vide plura ibid. 1 Heb. 5. 13. One being examined affirmed blindely that none had died or should die for him Another that the Sunne shining in the firmament was he Son of God that died for him m The Papists make the Pope their personal foundation See Dr Field of the Church l. 3. c. 4. and M. Rous his Catholick Charity chap. 10 11. Some dislike the beginning of the Athanasian Creed Whosoever will be saved c. Upon pain of damnation thou art bound to know the Articles of thy faith to know God in Christ and the holy Catholick Church by the Word of God written The ten Commandments to know what works thou shouldst do and what to leave undone Christs prayer which is an abridgement epitome or compendious collection of all the Psalms and prayers written in the holy Scripture In which thou prayest for the remission of sinne as well for thy self as for all others desirest the grace of the holy Ghost to preserve thee in vertue and all others givest thanks for the goodnesse of God towards thee and all others He that knoweth lesse then this cannot be saved and he that knows no more then this if he follow his knowledge cannot be damned B. Hooper on the Command Fundamentalem Articulum habendum sentio qui ex voluntate Dei revelantis ad salutem aeternam beatitudinem consequendam est adeò scitu creditu necessarius ut ex illius ignorations ac multo magis oppugnatione aeternae vitae amittendae manifestum periculum incurratur Davenant de pace Ecclesiastica About fundamental points there may sometimes arise such disputes as are no way fundamental For instance that God is one in Essence and three in Persons distinguished one from another That the Sonne is begotten of the Father That the holy Ghost is the Spirit of both Father and Sonne That these three Persons are coeternal and coequal All these are reckoned in the number of Fundamentals But those School-niceties touching the manner of the Sons generation and the procession of the holy Ghost are not likewise fundamental and of equal necessity with the former B. Daven opin of the fundam points of Relig. Certa semper sunt in paucis saith Tertullian Certain and undoubted truths are not many and they are such as may be delivered in a few words In absoluto ac facili stat aeternit as Hilary That the Doctrine of the Trinity is a fundamental and necessary to salvation Vide Voet. Thes. p. 471 c. Articuli cognitâ—â— creditu necessarii ad salutem Such Articles as are necessary to know and believe to salvation are not such truths as are meerly speculative but such only as have a necessary influence upon practice and not all those neither but such as have necessary
hac Epistola fuit una de auctore altera de authoritate ejus Bellarm. l. 1. de verb. Dei c. 17. Vide Drusium ad titulum ad Hebraeos De side est Epistolam ad Hebraeos esse Scripturam Canonicam Cornel. a Lapide Dr Fulk against Martin Multo facilius dicere quis istius Epistolae non sit Author quà m quis sit Author Cameron Tomo tertio praelect in epist. ad Heb. ubi multis rationibus probare conatur Paulum non fuisse illius Authorem Tantum vellemus Epistolam ad Hebraeos non adscribi Paulo quam firmis Argumentis persuasi simus alium esse Auctorem Calvinus in Epist. It hath pleased the Spirit of God in wisdom to conceal from us the names of the Authors of some Books both in the Old and New Testament God would have us believe his Word though we know not the Authors it is written by the Spirit of God though we know not whose hand God guided Dr Holsworth on Luk. 22. 11 12. g Sciebat nomen suum invisum Hebraeis esse quamvis ad fidem jam conversis propterea quod ipse prae caeteris legem veterem esse abrogatam acerrimè disputabat cujus legis illi adhuc aemulatores erant Actorum vigesimo primo Bellarminus ex Hieronymo haec citat l. 1. de verbo Dei cap. 17. Vide Bezam in titulum illum Epistola Pauli Apostoli ad Hebraeos Certè non pauca sunt in hac Epistola quae alibi apud Paulum totidem penè verbis scribuntur Beza Compare 2 Pet. 3. 15. with 1 Pet. 1. 1. Other Books have no name prefixed and yet they are certainly believed to be Canonical as Iob Iudges Ruth Chronicles h Epistola Pauli ad Hebraeos Hebraico id est sermone tunc in Syria usitato scripta fuit ab alio versa quem quidam Clementem fuisse volunt alii alium Salmasius de Helenistica i Waltherus in officina Biblica Bellarminus ubi supra k Jun. Parallel lib. 3. cap. 9. pag. 466. Vide Waltheri officinam Biblicam l Epistolae aliorum Apostolorum Catholicae dicuntur quia generatim ad omnes â—ideles in omnes quasi mundi partes missae sunt ista inscriptione à Paulinis distinguuntur quae vel ad certas Ecclesias vel ad certos homines missae fuerunt Rivetus in Catholico Orthodoxo Hieron Epist. Fam. M â— Pemble on Justification Sect. 6. â— 1. m This may be seen in the Harmony of Confessions n Rivet Iesuitâ— vapulans c. 9. Waltherus in officina Biblica Sect 281. Waltherus also in officina Biblica holds it Canonical o Rainoldus de lib. Apoc â—om 1. praelect quarta Vide etiam prâ—olectionem tertiam p As Eusebius and Ierom witnesse Chap. 1. 11 13. Eusebius l. 2. 24 3. 21. Zanchy hath done well on the first Epistle Calvin on all three * Irenaeus Tertullian Athanasius Vide Euseb. l. 2. c. 23. l. 3. c. 22. Erasm. in Anno. It is reckoned among the Canonical books and cited by Athanafius Tertullian Cyprian Origen Ierom under Iudes name Iohn neither in his Epistles nor Revelation cals himself an Apostle This short yet General Epistle was written the last of all the Epistles and is therefore called by some Fasciculus It was written by Iude the brother of Iames and Kinsman of Christ he lived longer then all the rest of the Apostles save Iohn Besides the Dedication and Preface it contains two things 1. Warnings of the Church against false Doctors 2. Woes against false Teachers q Vocatur istâ— liber Apocalypsis seu Revelationis quia in eo continentur ea quae Deus revelavit Ioanni Ioannes Ecclesiae Ludov. de Tena Sextus Senensis idem ferè habet Bibliothecae Sanctae l. 7. Apocalypsis Iohannis tot â—habet Sacramentâ— quot verba Hieron epist. Fam. lib. 2. epist. 1. Nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teste Hieronymo soli Scripturae est proprium apud Ethnicos non usitatum sonat revelationem earum rerum quae prius non quidem Deo nobis autem occultae minus manifestae fuerunt Peculiare est Iohanni prae reliquis librorum N. T. Scriptoribus Filium Dei vocare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confer Joh. 1. 1. and 14. Iam verò candem appellationem tribuit Filio Dei â—n hoc libro Apoc. 19. v. 13. Gerardus Waltherus Vide Bezae Prâ—legomena in Apocalypsin Non illud receptum est quod ex verbis Apocal. cap. 20. colligerunt Chiliastae qui ab Ecclesia explosi sunt ut Haeretici Sanctos nempe in terris cum Christo regnaturos annis mille Rainold de lib. Apoc. Tom. 2. Praelect 131. r Mr Selden of Tithes cap. 1 ex Bodin Meth. Hist. See Mountag against him c. 1. p. 291. See Broughton on Apoc. p. 244. Apocalypsin Iohannis Commentationibus iâ—tactam se relinquere fatetur Lutherus quod dubiae sit interpretationis arcani sensus in qua etsi periculum sui multi hactenus fecerint nihil certi tamen in medium protulisse Zepperus Mr Perkins on the first three Chapters Consectaries from the Books of Scripture See Luke 1. 69 70. Acts 3. 18 10. 43. â—otum vetus Testamentum rejiciebant Manichaei tanquam à Deo malo profectum Duos n. illi Deos impiè singebant quorum unus bonus malus alter esset Whitakerus de Scripturis Libri digni qui abscondantur magis quam qui legantur Athanas. in Synops. Sac. Script Stephen Act. 7. 42. cites a book of the twelve lesser Prophets and so confirms the authority of them all being in one volume Luke 16. 29. Vide Whitakeri controv 1. quest 3. c. 3. p. 210. * The History of Susanna Dan. 13. and Bel cap. 14. and the song of the three Children Dan. 3. Ezra is accounted by some as the Apocrypha of the Apocrypha because it was never owned for Canonical either by the Jewes Romish Church in general or Protestant Writers The Apocryphal Books are either purer as Syrach Wisdom Bâ—â—â—ch the first of Maccabees and the prayer of Manasses or more impure as the rest Toby Iudith the second of Maccabees the supplement of Esther and Daniel Nos quidem non negamus horum librorum plerosque Sapientiaâ— praesertim Ecclesiaiâ—icum esse valde bonos utiles omnibus Tractationibus praeserendos sed propriè per excellentiam Canoâ—icos esse iâ—sallibilis veritatis è quibus sirma ducantur argumenta id verò inficiamur Rainold de lib. Apoc. praelect 6. See Mr Lightfoot on Luk. 1. 17. p. 5. 6. Acts 6. 1. 9. 29. 11. 20. Solebant pueri praeparari excoli ad audiendas sacras Scripturas libris Sapientiae Ecclesiastici quemadmodum qui purpuram volunt prius lanam insiciunt ut in quit Cicero Rainol de lib Apoc. tom â— praelect 18. * Chamier de Canonc l. 4. c. 2. Musculus Waltherus a Because they were the Scriptures of the Prophets Rom. 16. 26. A
tolerabitur in Ecclesia Musica instrumentalis Organa illa Musica confragosa quae varium vocum garritum efficiunt Templa lituis tubis â—isâ—ulis personare faciunt Quorum Ditalianum Pontificem primum auctorem fuisse Platina affirmat Zepperus in Polit. Eccles. Mr Ball in his Catechism and in his first Chapter of the trial of the grounds of Separation * Mr. Wheatley on the second Command True Christian prayer is a right opening of the desire of the heart to God D. Goug Whole Armor It is an acting and moving of the soul of man toward God that we may affect him with his own praises or the merciful consideration of our suites Oratio est voluntatis nostrae religiosa repraesentatio coram Deo ut illâ— Deus quasi afficiatur Ames Medul Theol. l. 2. c. 9. Because religious speech is the chief speech which we can use therefore as preaching is called Sermo so prayer is of the Latines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called Oratio B. Down of prayer ch 1. Prayer is called a religious expressing of the will 1. Religious because it proceeds from religious vertues faith hope and love to God 2. Because it is to be offered to God only 2. Of the will the regenerate part of it One saith Prayer is an expression of the desires of the regenerate part Revel 5. 9. By this argument the Fathers prove that Christ is God and that the holy Ghost is God because he is prayed to See D. Gouges Whole Armor part 1. Salmeron saith It is more pious to pray to God and the Saints together then to God only Aquinas 2a 2ae Quaest. 83. Art 4. thus distinguisheth Oratio porrigitur alicui dupliciter Uno modo quasi per ipsum implenda Alio modo sicut per ipsum impetranda In the first way we must pray to God only in the second saith he we may pray to the Saints and Angels A sancta Trinitate petimus ut nostri misereatur ab aliis autem sanctis quibuscunque petimus ut orent pro nobis Aquin. ubi supra See Down on John 17. 1. and B. Daven Determinat of 44. Question ch 10. that God alone is to be called upon and ch 11. that we ought not to invocate any creature Vide Mornay de sâ—râ— Eucharistia l. 3. c. 12. 13 14. The Church knew not what praying to Saints meant four hundred years after the death of our Saviour Christ there cannot be found one word in all the ancient Writers but what makes for the condemning of those that prayed to Saints therein imitating the example of the Paynims towards their gods Phil. Mornay of the Church c. 5. Sacrifices are to be offered to God alone Exod. 22. 20. Invocation whether by prayer or by thanksgiving is a Sacrifice more excellent then all other Psal. 50. 8. 13 14 15. Heb. 13. 15. He that is Mediator must be worshipped because he is God Christ God-man is the object of divine adoration but whether he be to be worshipped because he is Mediator or under this formal consideration of Mediator See M. Gillesp. Aarons Rod bloss l. 2. c. 6. p. 230. against it Vide Ames Assert Theol. de Adoratione Christi Vide Voetii Theses Hornbeck Apparatum ad controversias Socinianas p. 36 37 38 39 40 c. Christus vel ut Deus vel ut Mediator consideratur Sicut Deus dirigimus precet nostras ad cum Adoramus enim Deum Patrem Filium Spiritum Sanctum sic ut Mediator pâ—eces nostras facimus per propter Christum Stres in Act. 12. 20. Lipsius when he was a dying thus prayes O Mater Dei adâ—is famulo tuo cum tota aeternitate decertaâ—ti non me deseras in hac hora à qua pendet animae meae salus aeterna Drexel de Aeternitate considerat Sect. 3. 1 Tim. 2. 5. To call upon God in the name of Christ imports two things 1. To desire that for Christs sake we may be heard 2. To believe that for Christs sake we shall be heard B. Down of prayer cap. 18. It imports 1. That we look up to Christ as obtaining this priviledge that we may ask 2. That the things we ask have been purchased by him 3. To ask in his strength 4. That he intercedes now in Heaven for us * God hath set special bounds 1. To our faith he teacheth us what to believe 2. To our actions he teacheth us what to do 3. To our prayers he teacheth us what to desire The matter of prayer in general must be things lawful and good D. Goâ—ges Whole Armour part 1. The properties of prayer I must pray 1. With understanding 1 Cor. 14. 15. 2. Give up all the faculties of the soul in it 2 Chron. 20. 3. 3. There must be breathings of the Spirit of God Rom. 8. 28. 4. Come with a holy freedom with the Spirit of adoption See Exod. 32. 10. 14. 15 22. 2 King 19. 4. Psal. 2. 15. Mat. 15. 22. to 28. Heb. 5. 7. 1 Cor. 12. 8. See these Parables Luk. 11. ch â—8 ch to this purpose Qui timide râ—gat negare docet * Psal. 62. 8. 1 Sam. 1. 15. This was shadowed out in the Levitical Incense and the whole burnt-offerings which could not be offered without fire nor might with any but that which came from heaven the fervency of Gods own Spirit in us The efficacy of prayer lies in the fervency of the affections and the arguments of faith drawn from the promises of God or relations of Christ. A fervent prayer consists in three things 1. When we lay out much of our spirits and hearts in prayer 2. When it is performed with a great deal of delight 3. When it is continued in Be sensible of your own unworthinesse John 9. * See B. Down of prayer c. 19. 1 King 8. 30. Men neglect prayer 1. Out of Atheism 2. Hypocrisie Job 27. 10. 3. Carnal delight 2 Tim. 3. 4. 4. For want of peace or spiritual strength Cajetane saith for prayer to any but God we have no warrant in all the Scripture Vide Riveti Grot. Discus Dalys Sect. 9. The Papists acknowledge Invocation of Saints not used in the Old Testament and give us reason for it because the souls of the Patriarks were not then in heaven and so not to be invocated yet do they alledge very many places for it out of the Old Testament to make a shew of Scripture So for the New Testament They acknowledge invocation of Saints departed was not commanded or taught by the Apostles or in their time yea and give us reasons why it was not published at first because it had been unseasonable and dangerous for Jew and Gentile at first to have heard it lest they might think the Christians set forth and worshipped many gods or that the Apostles were ambitious of having such honour done them after their death Yet they bring many places of the New Testament for a seeming proof of it D. Ferns Divis.
fidelium Deum communi consensu invocantium Rivet in Cathol orthod Coimus in coetum congregationem ut ad Deum quasi manâ—s facta precationibus ambiamus orantes hâ—c vis Deo grata est Tertullian Apol. cap. 39. See B. Down of prayer ch 17. Vide Balduin de cas consc lib. 2 c. 7. cas 10 Est dogma Papistis ne liceat iâ— officiis sacris uti nisi linguis sacratis tribus in titulo â—rucis Domini credunt Apostolos sic locutos aliquando ut nec eorum verba perciperentur nisi ab his qui munere interpretum fungebantur in Ecclesia Persuasum habent peregrinarum vocum recitatione animos non intelligentium inflammari magis Haec commenta vanissima sunt Quis non riserit Baldum qui docet judicem posse sententiam ferre Hebraicè Graecè Latinè quoniam sic in passione Domini fuit Aberic Gentil de Ling. mixt Disput. Reasons for prayer in a Family There are Family-sins and Family-wants See 1 Sam. 20. 29. Families are the foundation of cities and Churches if they be good CongregatioÌ„s Cities will be good Reformation must begin here Reasons for secret praier What advantages secret and also publick praier have See Robins Essayes Observ. 48. Praier should be clavis diei sera noctis the key to open with in the morning and the bar to shut with in the evening God is little beholding to him that will not bid him good morrow and good even We must seek for direction in the morning and protection at night Precari manibus junctis ritus est eorum qui se demittunt bumiliaut quasi ligatis manibus sisterent se captivos coram majestate divina Rivetus Levatio manuum habitus gestus fuit orantium Exod. 9. 29. Isa. 1. 15. 2 Tim. 2. 8. Psalm 141. 2. Hac manuum ad Deum Coelum versus elevations Voluerunt orantes indicare unde expectarem auxilium fideles autem testari fidem suam quod accepturi essent à Deo necessaria se quasi mâ—ndicos coram Deo si stere manum elevantes ut aliquid acciperent Rivet in Exod. 9. 29. Ardentius oraturi in genua solent procumbere ut ipse Christus Mat. 26. 29. Marc. 14. 35. Luc. 22. 21. magi Mat. 2. 11. Iairus Mat. 9. 18. Haemorrhousâ— Mar. 5. 35. Stephanus Act. 7. 60. Non Christianis solum sed Ethnicis hoc usitatum utrisque signum est humilitatis verum Ethnici ultra quid indigâ—tant cum ingenua prosternuntur Misericordiam enim impetraturis in genua putant esse procumbendum quod genua sint misericordiae sacrata ea supplices attingunt Dilherri Electa l. 2. c. 23. Quod ad procubitum in terram attinet non minus Graecis quam Romanis Hebraeis atque omnibus ferè Geutibus commune cum aut supplicarent aut se victos alicui traderent Supplicare enim perinde est atque plicare sub vel flectere se sub alicujus aspectum aut genua quod ij faciunt qui demisse ac reverenter precantur Psal. 72. 9. Isa. 49. 23. Thren 3. 29. Id ' est procumbent humum fronte serient ut se victos dedititios ostendant eum cuise dedant Regem Dominum communi gentium ritu fateantur Martinius de Roa vol. 1. Singular l. 4. c. 1. 2. Gestus in genere tales debent esse ut sanctè exprimant internos animi motus Quia autem in omni oratione requiritur humilitas singularis idcirco communis gestus solennis orationis debet esse huic dimissioni consentaneus qualis est detectio capitis maxima ex parte genuflexio corporis incurvatio aut erectio Sessio per se non est gestus orandi quia nullam exprimit reverentiam neque in Scripturis approbatur Ames Cas. Consc. lib. 4. cap. 18. Matth. 6. 9. Ut decem praecepta veluti pugnus contractus sunt persequendorum fugiendorum sic haec oratio compendium est omnium quae à Deo comprecanda aut deprecanda sunt Quamobrem ad formam etiam Decalogi constructa est haec cratio Sicut enim Decalogus duabus tabulis discluditur sic haec oratio in duas petitionum veluti tabulas distribuitur Quarum tres primae Deum posteriores tres nos proximum respiciunt Sicut igitur in ordine mandatorum sic petitionum â—â—cemur majorem rationem corum quae Dei sunt habere quam proximi seu nostrimâ—t seu aliorum Cartwr in Harmon Evangel Pagets Arrow against the Separat of the Brownists chap. 3. Dr. Gouge on the Lords Praier and others have the like resemblance comparing it to the Kings Standard that is an exact measure it self and the rule of other measures Luke 11. 2. Oractonem Dominicam adbibitam suisse plerumque à veteribus pro clausâ—â—â— suarum precationum certius est quam ut multis sit demonstrandum Matth. 6. 9. id est in hunc sensum non enim praeciâ—it Christus verba recitari quod nec legimus Apostolos fecisse quanquam id quoque fieri cum fructu potest sed materiam preâ—â—â— hinc promere Grotius in loc Christus illam orationem docens non voiuit nobis praescribere formulam verborum constanter observandam sed exemplar vel ideam secundum quam orationes nostras dirigere debemus Hoc inde satis apparet quod non legamus Apostolos illam formulam unquam usurpasse Ames de consc l. 4. c. 17. Evangelistae duo Matthaeus Lucas quâ—rum neuter non optime callebat exprimâ— bat Christi mentâ—m non eisdem per omnia verbis in eadem explicanda usi sunt Robins Apol. Brown c. 3. We hold it is lawful to use the same words as our prayer either with or without such changes as are to be noted in the Evangelists recording them If we precisely follow Matthew it is no offence to Luke If we use the words as they are in Luke it is no offence against Matthew If we vary in phrase from both of them it may be without offence to either Our tenet is that either the same words or to the same purpose may lawfully be used of us Pagets Arrow against the Separat of the Brownists chap. 3. Omnino credibile est in Graecis codicibus adjectâ— ex Matthaeo quae Lucas omiserat cùm non exstet in Latinis antiquis illud Qui es in coelis item fiat voluntas tua ut in coelo ita in terra quod Graeâ—i codices quidam omittunt itemque sed libera nos à malo Grotius Oratio haec quantum substringitur verbis tantum diffunditur sensibus Tertul. de oratione Quotidiè adhuc orationem hanc Dominicam quodammodo sugo ut infantulus bibo mando uti adultus nec tamen ca satiari possum Atque etiam dulcior gratior mihi est ipsis Psalmis quibus tamen mirisicè unicè delector quos maximi facio Luther Tom. 7. Oratio Dominica caeteris