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
be in Heaven there must our hearts be Praier being an humble discourse of the soul with God Which art in Heaven The natural gesture of lifting up our eyes and hands to Heaven implieth this this is opposed to worldly cares and earthlinesse these are clogs this made David say It is better to be one day in thy house then a thousand elsewhere Call in the help of the Spirit Rom. 8. 27. 2. Consideration of Gods benefits it is good to have a Catalogue of them 3. Study much the fulnesse and all sufficiencie of God and his making over himself to you in his all-sufficiencie Gen. 17. 1. 4. Acquaint your selves with your own necessities Let the word of God dwell richly in you Col. 3. 16. The ground of praier is Gods will acquaint your selves with the precepts promises 5. Give your selves to praier Psal. 109. 4. but I praier so the Hebrew Oratio ego so Montanus Helps against wandring and vain thoughts in holy duties and especially in praier 1. Set a high price upon it as a great Ordinance of God wherein there is a Communion with him to be enjoyed and the influence of the grace of God to be conveyed thorow it 2. Every time thou goest to praier renew thy resolutions against them till thou comest to a habit of keeping thy heart close to the duty 3. Set the presence of God before you in praier his glorie and consider that he converseth with thy thoughts as man with thy words 4. Be not deceived with this that the thoughts are not very sinful whatsoever thoughts concern not the present duty are sinful 5. Blesse God for that help if thine heart hath been kept close to a duty and ou hast had communion with God The godly must pray by this title the Scripture describes true Christians Acts 2. 41. and Paul saluteth All the faithful that call upon the name of the Lord 1 Cor. 1. 2. a heart full of grace is also full of holy desires and requests Cant. 1. 2 4 7. It is called the Spirit of Supplications Zech. 12. 10. suitable to the Spirit of grace is the Spirit of Supplication They must pray daily Psal. 55. 17. 147. 2. Dan. 6. 10. Luk. 2. 47. 1 Thess. 3. 10. 2 Tim. 1. 3. Reasons 1. It is equal that part of every day be given and consecrated to him who is the Lord of the day and of all our time they had a morning and evening Sacrifice in the time of the Law 2. Praier is a singular means of neer and heavenly Communion with God therein the godly enjoy the face of God talk familiarly with him 3. Praier sanctifieth to us that is obtaineth of God for us a lawful and comfortable use of all the things and affairs of the day 4. Every day we stand in need of many things belonging both to temporal and spiritual life 5. We are every day subject to many dangers A gracious heart is full of holy requests to God Psal. 8. 10. Revel 5. 8. Rom. 5. 5. Ezek. 16. 15. Iohn 16. 24. Iude v. 11. Reasons 1. Praier is an act of religious worship Dan. 4. 17. 2. Because of the great things spoken of praier Isa. 46. 11. Rev. 16. 1. Deut. 4. 7. Isa. 37. 3. 3. The Saints have received the Spirit of Supplication Zech. 12. 10. Every godly man must be constant and assiduous in praier persevere in it Psal. 5. 23. Psal. 55. 16 17. Psal. 118. 12 13. Will the hypocrite alwaies call upon God saith Iob Daniel would not forbear the daily exercise of this service although it were with the hazard of his life Dan. 6. 10. Aquinas 2a 2ae Quaest. 83. Artic. 4. determines this Question Utrum oratio debet esse diuturna Reasons 1. From God who hath signified approbation of this service by commanding it expresly saying Pray continually and Christ spake a Parable That we should be constant in praier and not faint Luk. 18. 1. 2. This hath been the practice of all the Saints of God Iacob wrestled with God and praied all night The Canaanitish woman had several repulses yet persevered in praier Moses held up his hands which implies the continuance of his praier Isa. 62. 1. Christ praied thrice and yet more earnestly Luk. 22. 44. 2. From our selves First We have great need for we absolutely depend upon God and he hath tied himself no further to do us good then we shall seek it in his Ordinance at his hands Secondly We have great helps even such as may enable us to perform the dutie notwithstanding any weaknesse that is in our selves for we have Gods Word and Spirit If a man doubt to whom to direct his praiers the Scripture cals him to God To thee shall all flesh come Psal. 65. 2. If in whose name it leads him to Christ Whatsoever you shall ask in my Name If for what to pray for wisdome for the Spirit for patience for daily bread for remission of sins for deliverance from evil for the honouring of Gods name in a word for all good things If for whom for Kings for Rulers for our selves for others for all men except him whom we see to have sinned a sinne unto death If where every where lifting up pure hands If when at all times continually If how oft why morning noon night If on what occasion in all things by praier and supplications If in what manner why fervently with an inward working of the heart in praier with understanding in truth and in faith and without fainting 2. God will assist us with his Spirit all those which addresse themselves to perform this work according to the direction of his Word and beg the Spirit of praier to help them in praying The Spirit maketh intercession Rom 8. Jude v. 20. Praying in the holy Ghost Thirdly Constant supplicating to God doth honour him and actually confesse him to be the universal Lord the Ruler and disposer of all yea to be liberal in giving to be omnipotent in power to be present in all places to see and hear all persons and actions to search our hearts and to sit at the stern of the whole world so that he observeth also each particular creatures need and wants Fourthly It is exceeding advantagious to our selves seeing it acquaints us with God and breeds a kinde of holy familiaritie and boldnesse in us toward him 2. It exerciseth reneweth and reviveth all graces in us in drawing near to God and calling upon him we grow like to him this sets a work and increaseth knowledge of God humilitie faith obedience and love to him Fifthly Because praier it self is not only a duty but a priviledge the chief purchase of Christs bloud Sixthly Because if we persevere and faint not God will come in at last with mercie in the fourth watch of the night Christ came in the morning watch the night was divided into four watches Iacob wrestled all night with God but in the morning he prevailed
Both the wicked and godly are weary of praier and fasting 1. The wicked are weary of praier and fasting 1. Because they want the principle of grace to carry them thorow 2. They want the Spirit of Adoption 3. They have no love to these duties 4. They relish not the sweetnesse in praier and fasting 5. They have a mean esteem of these duties 6. They want grace to wait The godly also are quickly weary of these duties 1. From the abundance of corruption in the best Christians Exod. 17. Moses his hands were heavy 2. From the misapprehension of praier and fasting they look upon them as legal duties but they are chief Gospel-duties Matth. 9. 13. 2 Cor. 11. 27. they call them beggarly forms Christians they say must be above forms the Ordinances are vehicula Christi canales Coeli 3. From the often and long continuance and easinesse of obtaining these fasting daies Motives to persevere in praier and fasting 1. Have a high and honourable esteem of these duties 2. Let not the frequencie of them take away the reverence and powerfulnesse of them Persevere 1. In private praier Psal. 80. 4. Cant. 3. 4. 2. In publick 1. God commands it Ephes. 6. 17 18. The Saints have practised it Lam. 3. 22 23 24. Psal. 69. 13. 3. There are many Promises Mat. 18. 7. Luk. 11. 10. It is a good and commendable thing in the Saints of God to be able to hold out long in their private praiers 1 Sam. 15. 11. In publick praier with others respect must be had as well to others as to ones self and here we must conform our selves to their abilitie that we tire not their devotion but in our private and secret praiers betwixt God and our own souls it is good to be large 1 Sam. 1. 12. Daniel continued his solemn fast not in abstaining simply from all food but from all pleasant and delicious fare for 21 daies together and therefore it is sure he spent a great deal of time in praying David Psal. 22. praid day and night Christ spent a whole night in praier Object Long praiers are condemned in the Pharifees Answ. Not the length but the hollownesse of their praiers is blamed because under shew of long praiers they devoured widows houses seeking to gain the reputation of men extraordinary devout by drawing out their praiers and they were publick not private praiers Object Eccles. 1. 3. Salomon bids that in consideration of Gods greatnesse and our basenesse our words should be few Answ. Not all length in praier but hastinesse and tediousnesse without affection is there condemned he saith Be not hasty nor rash but let thy words be few requiring that the words have their ground in a well advised judgement and then they are few in his sense though they be otherwise many Luke 18. 1. Paul wisheth to persevere in praier watching thereunto meaning it not alone of constancie in praier and spirituall watching but of the holding out in praier Reasons may be added to what have been formerly delivered 1. In regard of our selves we have much matter for praier many sins to confesse and lament many graces to ask many wants to be supplied 2. Many reasons to enforce and many objections to answer and therefore ought sometimes to inlarge our selves Secondly In regard of God by this meanes we shall declare a great love to God and to this exercise when we carry our selves to him as to a Friend with whom we are not willing to leave conferring but take delight to confer much with him The way to continue in this duty is much to muse of our wants and sins and Gods promises and labour to have our hearts earnestly affected with these things and to take advantages of such occasions as the Lord affords â—s for this purpose and let us propound the example of Christ and Samuel and other godly persons and strive to follow their president when time doth serve Four Cautions must be observed in long praiers 1. That in our meetings with Christians we affect not to be long to get applause thereby and to shew how far we excel others in this gift Mat. 23. 14. 2. That we be enabled by God with understanding and use not vain repetitions Matth. 6. 7. 3. That our hearts be able to hold out as long as our tongues do Iam. 5. 16. 4. That we have respect to them that joyn with us 1 Cor. 14. 19. In praier Particular confession of our sins so far as we can come to the knowledge of them is requisite and for unknown sins a general confession will serve Psa. 19. 13. See Gen. 18. 27. Dan. 9. 4 5. Ezra 9. 6 7 9. Psal. 51. 4 5. Iosh. 7. 19. confession is put for praier The acknowledgement of our own unworthinesse becomes the presence of God 1 King 19. 11. Iob 42. 5 6. 25. 5 6 22. 2. Confession is a solid disclaiming of the first Covenant when we make grace our claim we must disclaim works Psal. 115. 1. In every part of praier some affection should be exercised in confession shame Micha 2. 6. Grief Luk. 18. 13. in requests hope and desire in giving thanks joy and love Confession is but an act of the sanctified will displeased with the remembrance of sinne Objections of Libertines and others against praier 1. They think it needlesse they cannot alter God Answ. We should obey Gods command By prayer there may be a change in our selves it betters our hearts makes us trust in God 2. God hath inseparably linked the means and the end We pray not that Gods will may be altered but accomplished in his own way his judicial sentence may be altered though not his counsel 2. Others think they are above praier this is an inferiour duty for men of their rank Have neither they nor the Church any necessities Christ who had fulnesse of Grace often praied Matth. 14. 23 24. See Revel 4. 10 11. Gods people are called his Suppliants Zech. 3. 10. a generation of them that seek him Psal. 24. 6. 3. Others will not pray but when the Spirit moves them This is not to come till God send for us God withholds grace because we seek it not in his own way 4. Others think they need not be so frequent in praier they say the hours of duty are not determined The expressions for prayer are comprehensive Pray continually 1 Tim. 5. 17. CHAP. V. The Sorts or Kinds of Prayer PRayer may be distinguished according to the matter and manner thereof In regard of the matter the Apostle 1 Tim. 2. 1. maketh four severall heads 1. Supplications or deprecations which are for the removal of evil 2. Praiers which are for the obtaining of good 3. Intercessions which are in the behalf of others 4. Thanksgivings which are for benefits received These four he referreth in another place to two heads 1. Requests 2. Thanksgiving The most general and usual distinction is grounded on 1 Thess. 5. 17 18. Petition
our sins be pardoned 1. Did you ever repent for sin that is a necessary condition though not a cause of the forgivenesse of it Act. 3. 19. 2. Examine your faith in Christ Rom. 4. 3. Being justified by faith we have peace with God 3. Remission and Sanctification go together Heb. 9. 14. 4. There is a witnesse of bloud 1 Iohn 5. 8. the Spirit of God gives testimony of our Justification as well as Sanctification Whether peccata remissa redeant Whom God justifieth Rom. 8. 30. that is forgiveth their sins them he glorifieth The Remission of sins is perfect it makes as if the sin had never been it is called blotting out and throwing into the bottom of the Sea taking of them away there is much difference between taking away the guilt and power of sinne the later is taken away by degrees and in part but the guilt of sinne is quite discharged He will remember them no more the godly who have their sins fully remitted do feel the sting and terrour of it in their consciences as David Psal. 51. yet it is not because it is not forgiven but to make us humble and taste of the bitternesse of sin thou maist yet take as much comfort in the pardon of all thy offences as if they had never been acted by thee When God hath pardoned the fault all punishment is not necessarily taken away but only punishment which is satisfactory to Gods justice Remissa culpa remittitur poena Isa. 53. 5. How are we healed if notwithstanding Christs passion and satisfaction we are to be tormented for our sins with most bitter torments God is fully reconciled by Christs satisfaction with the truly penitent Rom. 5. 1 10. The chastisements of Gods people come from a loving Father and are medicinal not penal This overthrows 1. Popish Indulgences viz. relaxations from satisfactory pains in Purgatory flames after this life which Rivet fitly termes Emulgences 2. Prayers for the dead Where sins are forgiven whether only in this world That Parable Matth. 18. is brought by some to prove that they are not only forgiven here This man who was forgiven say they because he did not do as he should therefore had he all his former debts laid to his charge nothing is argumentative from a Parable but what is from the scope and intention of it This is the time only wherein a sin may be forgiven the foolish Virgins would have got oyl when it was too late but then they ran up and down to no purpose thus it is with all after death then comes judgement to day is the time of repentance reconciliation it is too late to cry out in hell thou wilt be drunk unclean no more CHAP. VIII II. Imputation of Christs Righteousness TO impute in the general is to acknowledge that to be anothers which is not indeed his and it is used either in a good or bad sense so that it is no more then to account or reckon It is the righteousnesse of Christ imputed to us and accepted for us by which we are judged righteous Blessed is the man to whom the Lord imputeth right coâ—snesse without works and again that justifieth the ungodly There is no appearing before God without the righteousnesse of Christ Revel 19. 8. If we be sinners by the imputation of Adams sin then are we also righteous by the imputation of Christs righteousnesse Rom. 5. 12 19. because his disobedience is imputed to us Peccatum Adami it a posteris omnibus imputatur ac si omnes idem peccatum patravissent There is some difference between the imputation of our sins to Christ and his righteousnesse to us for though our sinne was by imputation his as his righteousnesse by imputation ours yet the manner of this imputation is not to be urged as Bellarmine would stretch it by our tenets as by Christs righteousnesse imputed to us we are righteous truly though not inherently yet Christ by our sins cannot be called a sinner truly he was reckoned among sinners and God laid our sins upon him yet he cannot be called a sinner because he took our sins upon him not to abide but vanquish them he so took them on him that he took them away but his righteousnesse is so made ours as that it is to abide in us Object The righteousnesse of Christ as it flows from him being God and man is infinite but we need no infinite righteousnesse for we are not bound to do any more then Adam was he was not bound to be infinitely righteous Answ. Christ must needs have infinite righteousnesse to be a Mediatour and to satisfie the justice of God but for that righteousnesse which is communicated to us it is so farre given as we need it therefore some partake of it more some lesse Three things will help us to judge whether we have Christs righteousnesse 1. If thou laist hold upon Christ by faith and choosest him to be thy Lord and adherest to him with all thy heart 2. If thou loathe thy self in thy approaches to God as the Publicane Luke 18. 3. Where ever Christ puts on the soul imputed righteousnesse he fails not to give inherent 1 Cor. 5. 11. Tit. 3. 5 6. Means to get the righteousnesse of Christ 1. Labour to be thorowly convinced of thy own miserable condition what a vile sinner thou art Rev. 3. lat end 2. Study much the holinesse and purity of Gods nature Iob 42. 3. Study much Christs righteousnesse See Mr Burr on Matth 5. 6. 1. How beautiful a garment is the righteousnesse of God 2. Christs willingnesse to have thee put it on by faith 4. Put it on by faith rely on Christ venture thy soul on him Whether God sees sin in justified persons God is not so affected with the sins of his people to whom he is reconciled as to be an enemy to them for them but he is angry with them for their sins Exod. 4. 14. Deut 9. 20. reproves them Numb 12. 8. and often punisheth them for them 2 Kings 12. 10 11 14. 1 Cor. 11. 30 32. they are said to be committed in his sight Psal. 51. 4. That Text Numb 23. 21. is sufficiently vindicated from the Antinomians by M. Gataker in his Treatise on the Text and elswhere That place Hab. 1. 3. 13. agrees with that in Numbers Videt visione contemplationis non visione comprobationis He sees it because he beholds it but not without displeasure and detestation although he bear for a time God could bestow such a measure of grace on his people and so guide them with his Spirit that they should not sin but he doth not dispense his grace and Spirit in such a measure as to keep his people free from sin for then they should have no use of the Lords Prayer to beg remission of sins The Priests in the Old Testament offered first for their own sins and then for the sins of others and Christ taught the
with them Fifthly Thy body shall be raised out of the dust and made like the glorious body of our Lord Jesus Christ. Sixthly Look upon thy body in the relation it stands to thy soul it is to be the vessel thy soul should use by defiling it and regarding it more then enough you make the soul a slave to it Seventhly Consider that our bodies without a great deal of looking to and watching over will never be kept clean originall sinne hath over-spread them Eighthly A small temptation prevails over our bodies they are more subject to spiritual then bodily evils Ninthly Satan well knows that although God most looks at the grace and corruption which acts in the inward man for judging of the inward goodnesse or badnesse yet when grace breaks out in the body it is majoris gloriae and when corruption appears there it is majoris infamiae turpitudinis Tenthly In the judgement of God the greatest beauty and comlinesse to be found in our bodies is to have them thus devoted and consecrated to God and thus imployed The bravery of our cloathes washing and trimming is to set out our bodies because we would not appear deformed in the eyes of others Prov. 3. 22 23. Means to possesse our bodies in purity 1. Take heed of over-loving or over-valuing the body then I shall not put my body on any duty of mortification the body is but a Scabberd the soul is the Tool 2. Above all look to thy heart within keep that in a right frame and the body will easily be kept Ierom saith I left the City and went into the wildernesse but I took my wicked heart thither 3. Look to the senses sinne came into the world by our senses the devil spake slattering words to the ear shew'd the fruit to the eye she touched it and tasted of it and perhaps smelt to it Prov. 7. The harlot kist him for his touch she had the attire of an harlot for his eye perfumed her bed for his smell her words dropt as the honey comb for his ear 4. Keep the body as well as the soul in frequent Communion with God exercise thy hands eyes and ears in prayer 5. Because our bodies being filthy vessels ever since our fall and prone to be defiled our care must be to wash them in clean water 2 Cor. 7. 1. Heb. 10. 22 23. We must daily renew our faith and repentance Psal. 51. Besprinkle we with â—ysâ—p and wash me For our external actions they are 1. Sinfull and here is all new the grosse sinfull actions are removed Old things are past away Ye were sometimes thus but ye are washed cleansed Hence they are called Saints and called from the world Let him that stole steal no more 2. Common infirmities are much subdued and what is yet remaining is much bewailed Gal 6. 24. You shall not see the same anger and love as before He that was a very Nabal before is turned to a meek Moses and he that was a Tiger before is changed into a Lamb. 2. Natural and civil actions they are altered 1. They are put upon a right end Whatsoever you do do all to the glory of God so that as God made all things for himself so we desire to live to him whereas naturally a man doth all these actions for himself as the utmost end we eat drink and do every thing to the glory of God either immediately when we give him the glory and acknowledge him the author of these mercies we partake of or else mediately when we do imploy and lay out the strength comfort and profit we have in the way which God hath required at our hands 2. They are made but the accessary and heavenly things the principal Matth. 6. Seek first the kingdom of Heaven John 6. Labour not for the meat which perisheth And what will it profit a man to gain the whole world Naturally a mâ—â— iâ— so â—â—t on the world that he is taken up with it if there were no heaven no soul no better thiâ—gs to be looked after it were another matter but the conversation of the godly is in heaven and their affections are set upon things above 3. In the use of all these they live by faith Hab. 3. The just shall live by faith it is thrice repeated in the New Testament a man depends upon Gods promise in the most trouble some straights believeth in God as a Father Matth. 6. who will provide for him Care and distractions what thou shalt do how thou shalt live oppose the work of converting grace Paul knew how to abound and how to want he saith he had all things because he that by faith hath God as his hath all things of God his wisdom power 3. Their religious actions they are altered For 1. These are done with the inward man with inward sorrow and delight people think that praying and doing other duties is godlinesse it self but here if any where grace makes a great change for whereas before these duties were done out of custom and more verbally now he performs them with more sense of his unworthines the Spirit making groans unutterable and taking away the sâ—oninâ—s of our hearts now they are earnest and â—ervent in prayer and hear the Word diligently 2. They are effects of faith reconciling us to God whereas before his conversion all his duties were abominable things yet he had high conceits of them now they are accepted converting grace working faith in them which laying hold upon Christ doth cover them all with his worth and excellency before they were but the meer desires of nature such as any Heathen would make and they did no more prevail and if God did hear them it was in a common way of providence such as he shewes to the Ravens when they cry to him but now they are the prayers and duties of those which are in Christ in whom God is well-pleased There is as much difference between a beleevers prayer and a naturall mans prayer as between Lazarus dead and him risen again 3. They are done effâ—â—aciously to make us grow more and to get more strength that is the end of prayer of hearing the Word of the Sacraments partly to cleanse us and partly to further us in the way of salvation the godly man faithfully using these Ordinances findeth them such bread that in the strength of them he liveth and groweth but the natural man is never reformed by these though he live under the Minstry he retains the same old lusts and sins 4. They are so done as that we go out of them and relie on Christ only This is a wonderful change wrought on the godly mans heart that he goeth out of all his prayers All our righteousnesse is as a menstruous cloth naturally a man relieth on these and till God make us see the spiritual purity of his Law and all the inward filth of our hearts it spoils all our duties and it is impossible that we should depend upon
the Scripture and often to apply it Let us all learn constantly to exercise our selves in the writings of God which if we strive to do in a right manner we shall attain true knowledge of the way to Heaven and also grace and help to walk in that way If the Lord should deny to any man the publick helps of preaching and conference yet if that man should constantly reade the Word praying to God to teach him and guide him by it and strive to follow it in his life he should finde out the Truth and attain saving grace the Word would illighten and convert but if God afford publick preaching and interpretation we must use that too as a principal ordinance Let us all reade the Scripture 1. With hearty prayers to God to direct us and open the sense of it to us Psa. 119. 18. Prov. 2. 3. Iam. 1. 5 17. though Christ himself was the Preacher yet he opened their understanding to conceive the Scripture Luk. 4. 45. and with a resolution to put in practice that which we learn Iam. 1. 25. Matth. 7. 24. Iohn 7. 17. and we shall finde the Word read Gods power to our edification and salvation Only a spiritual understanding can discern an excellency in the Scripture Nunquam Pauli sensum ingredieris nisi Pauli spiritum imbiberis Bern. 2. Diligently Attend unto reading 1 Tim. 4. 13 15. John 5. 39. Search the Scriptures whether the Greek word be a metaphor from hunting dogs or from diggers in mines both import diligence It was a solemn speech used in holy actions Hoc age The passions of the Martyrs may be read when their anniversary daies are celebrated Whence the name of Legends Chamier We should observe the scope and circumstance of the place the use of the word and phrase and compare one place with another 3. Orderly That we may be better acquainted with the whole Body of the Scriptures We should read on in Chronicles and Ezra and other places wherein are nothing but Names and Genealogies to shew our obedience to God in reading over all his sacred Word and we shall after reap profit by that we understand not for the present though it will be convenient to begin with the New Testament as more plain before we reade the Old 4. With Faith Heb. 4. 2. The Word of God consisteth of four parts 1. History 2. Commandments 3. Promises 4. Threats every thing in Gods Word is to be believed All truths taught in the History of the Scripture ought to be believed As that the world was made of nothing only by the Word of God Heb. 11. 3. and that the bodies of men howsoever they died shall rise again at the last day Iob 19. 26. 2. All Precepts Genes 22. 6. Abraham obeyed that Commandment though strange 3. All Promises as that God could give Abraham when he was an hundred years old a seed and posterity which should be as innumerable as the stats in the firmament Gen. 15. 5. and that by Sarah an old and barren woman Gen. 17. 16. Abraham and Sarah believed it Rom. 4. 20 21. Heb. 11. 11. 4. Threatnings as that Gen. 6. 13 17. though unlikely Noah believed it 2 Pet. 2. 5. because God had said it Heb. 11. 7. and that Ionah 3. 4. the people of Nineveh believed v. 5. In narrando gravitas in imperando authoritas in promittendo liberalitas in minando sâ—veritas Spanhem orat de officio Theologi We reade therefore of faith in the Promises Psal. 119. 49. Faith in the Commandments Psal. 119. 66. Faith in the Threatnings Heb. 11. 6. but Faith in the Threatnings is not so much urged because guilty nature in it self is presaging of evil 5. Constantly Cyprian was so much delighted with the reading of Tertullian that he read something in him every day and called him his Master Da Magistrum Let Gods command the examples of the godly and our own benefit quicken us to a frequent reading of the holy Scriptures Mr Bifield hath a Kalender shewing what number of Chapters are to be read every day that so the whole Bible may be read over in the year The number of Chapters while you are reading the Old Testament is for the most part three a day and when you come to the New Testament it is but two sometimes where the matter is Historical or Typical or the Chapters short he hath set down a greater number The Martyrs would sit up all night in reading and hearing After we have read and understood the Scripture we must 1. Give thanks to God for the right understanding of it and pray him to imprint the true knowledge of it in our hearts that it may not fall out 2. We must meditate in the Word of God understood and so fix it in our minds One defines Meditation thus It is an action of the soul calling things to minde or remembrance and discoursing of them that they might be the better understood retained affected and possessed It is as it were every mans preaching to himself and is a setting ones self seriously to consider in his minde and apply to his own soul some necessary truth of Gods word till the minde be informed and the heart affected as the nature thereof requires and is the wholsomest and usefullest of all exercises of piety This is to ingraff the Word into ones soul to give the seed much earth this is to binde it to the Tables of our heart and to hide it in the furrows of our souls this is to digest it and make it our own 3. We must apply to our own use whatsoever things we read and understand the precepts and examples of the Law to instruct our life the Promises and Comforts of the Gospel to confirm our faith It serves for Thankfulnesse 1. That now we have the Scripture the world was a long time without it it was the more wicked because they had no Canon of Scripture We are not like to erre by Tradition as former Ages have done 2. That we have so great a part of Scripture and in our vulgar Tongue the Martyrs would have given a load of Hay for a few Chapters of St Iames or Paul in English 3. That we have so great helps for the opening of the Scripture so many excellent Expositors Compare Mollerus on the Psalmes with Augustine As the later thoughts are usually the more advised so the later Interpreters are generally the quicker sighted All those are to be reproved which contemn or unreverently handle the Scriptures 1. Atheists who impiously oppose the Word of God and all prophane wretches who live loosely and wickedly their doom is written in this book Iulian the Apostate when Christians craved help against all their injuries would ask with mocks and scoffs Why they did complain when the Galilean their Master bad them do good for evil If any one would take away their Coat that
whatsoever is amiable and gracious is so from him Gods Graciousnesse is that whereby he is truly amiable in himself and freely bountiful unto his creatures cherishing them tenderly without any defert of theirs Psal. 86. 15. and 111. 5. Gen. 43. 29. Pelagius taught that grace is given to men in respect of their merits Gratia Dei datur secundum merita nostra he said that Gods will had respect to merits foreseen for this Pelagius was condemned for an Heretique in three Synodes S â— Austin refuteth this error and referreth the matter to Gods will and purpose onely B. Carleton against Mountague Ch. 3. Vide Bellarm. de Gratia lib. arbitrio l. 6. c. 4 5 6. Iohn Scotus was the greatest Pelagian that lived in his time for it was he that brought in the doctrine of Meritum ex Congruo he teacheth that Faith Charity Repentance may be had ex puris naturalibus which some of the most learned Papists do confesse to be the true Doctrine of Pelagius Vide Bellarminum de Gratia libero arbitrio l. 6. c. 2. God is gracious to all Psal. 145. 8 9 10. but especially to such whom he doth respect in his well-beloved Son Jesus Christ Exod. 33. 19. Isa. 30. 19. Luke 1. 30. Gen. 6. 8. 1 Cor. 15. 10. Gods free favor is the cause of our salvation and of all the means tending thereunto Rom. 3. 24. and 5. 15 16. Ephes. 1. 5 6. and 2. 4. Rom. 9. 16. Titus 3. 5. Heb. 4. 16. Rom. 6. 23. 1 Cor. 12. 4 9. The gospel sets forth the freenesse fulnesse and the powerfulnesse of Gods grace to his Church therefore it is called The word of his grace Acts 14. 3. and 20. 32. The Gospel of the grace of God Acts 20. 24. Deus expandit gratiae immensum Coelum Luther Gods Graciousnesse is firm and unchangeable so that those which are once beloved can never be rejected or utterly cast off Psal. 77. 10. God bestoweth 1. Good things 2. Freely 3. Plentifully Psal. 111. 4. 4. In a special manner he is gracious toward the godly Love is 1. Grounded often on something which may deserve it the grace of God is that love of his which is altogether free 2. Grace is such a kinde of love as flows from a superiour to an inferior love may be in inferiors toward their superiors We should be also liberal in our services toward God in our prayers and good works We should desire and strive to obtain the grace and favor of God David often calleth on God to cause his face to shine upon him and to lift up the light of his countenance upon him The holy Patriarchs often desired to finde grace in the eyes of the Lord. It is better then life to him that hath it it is the most satisfying content in the world to have the soul firmly setled in the apprehension of Gods goodnesse to him in Christ. It will comfort and stablish the soul in the want of all outward things in the very hour of death 2. It is attainable Those that seek Gods face shall finde him Means of purchasing Gods favor 1. Take notice that your sins have worthily deprived you of his favour and presse these thoughts upon you till you feel your misery meditate on the Law to shew you your cursednesse 2. Consider of the gracious promises of the Gospel and see the grace of God in Christ. His grace was exceeding abundant saith the Apostle 3. Confesse and bewail your sins with a full purpose of amendment and cry to God for grace in Christ. 4. This stayes our hearts when we apprehend our own unworthinesse God is gracious and shews mercy to the undeserving the ill-deserving 2. We should acknowledge that all grace in us doth come from him the fountain of grace and should go boldly to the throne of grace and beg grace of him for our selves and others Heb. 4 16. Paul in all his Epistles saith Grace be unto you The Apostle Ephes. 1. 3. and so on speaks of Redemption Vocation Justification Glorification And all this saith he is to the praise of his glory and 12. 14. verses we should give God the praise of all He is the first cause and last end The Arminians will seem to say That all comes from grace and that faith is the grace of God but they say it is a power given to all and that God hath done alike for all onely some improve the power of reason and will better then others without any special discriminating grace from God then God is not the first cause that I believe it is the free working of God within me We should take heed of encouraging our selves in sin because God is gracious this is to turn Gods grace into wantonnesse We should frequent the Ordinances where God is graciously present and reâ—dy to bestow all his graces on us The word begets grace prayer increaseth it and the Sacraments seal it It refutes 1. The Papists which boast of their own merits By the grace of God I am that I am 1 Cor. 15. 10. Rom. 11. 6. By grace we are saved Ephes. 2. 8. They distinguish grace into that which is gratis data freely given as the work of miracles the gift of prophesying and that which is gratum faciens making us accepted as faith and love are graces making us accepted but the grace which maketh us accepted is freely given therefore they are not opposite members There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace and the gift of grace they differ as the cause and the effect as Lux in sole and Lumen in aere one is in God subjectivè the other in man objectivè 2. The Arminians the Patrons of mans free will and enemies of Gods free-grace who say that a man may so far improve naturals as to merit grace and that God gives effectually grace to the wicked which shall never be saved to Iudas as well as Paul How is that effectual which moving men unto faith and repentance doth never bring them to one nor other it seems these Remonstrants never learnt this Lesson Arminio praeceptore for he defines effectual grace to be that quâ— sortitur effectum which obtains the effect They say that a man without Gods grace may keep all the Commandments whereas Christ saith not as Augustine notes Iohn 15. 5. without me you can do little but Without me you can do nothing Never had the Church of God saith Dr. Featly in his Pelagius Redivivns 2. Parallel since the Apostle St. Paul a more valiant and resolute Champion of Grace then St. Augustine Pelagius would change himself into divers forms as is manifest by the History of him although sometimes he seems to restrain the whole operation of grace to external perswasions yet being pressed by Augustine and others both he and his disciples have often been compelled also to confesse the inward gifts of grace and the Holy
in him and cry to him to be saved from the guilt power punishment of their sins shall be saved for therefore hath he ascended and is glorified that he might become a perfect Saviour to his Church If he had not entred into Glory by sufferings we should have had no benefit by his Glorification but because he did in this manner conveigh himself to Glory therefore is he become a Captain of our Salvation as the Author to the Hebrews speaketh Let us runne to him in all our fears doubts temptations weaknesses for doth not the Scripture tell that he hath received gifts for men even gifts to bestow upon men not to keep to himself alone but with a liberal hand to distribute unto men yea even to the rebellious that God might dwell among them Cleave to Christ rest on him stay upon him he should lose the glory of his glory the subordinate use of his glory if he did not save them from whom he did both so suffer and so enter into his glory Again Let all the Saints learn to adore admire honour love serve obey this glorious person this surpassing excellent person the Mediator God and Man even the man whom God hath so exalted let us see him by Faith as they by sight see him in Heaven that we may honour praise magnifie and exalt him as they do and obey him submit our selves to him in our measure as they Faith Faith must be our guide we see not Christ with this mortal eye we must see him by the eye of Faith I mean by a lively and full apprehension and perswasion of this his glorious being which the Scripture doth set forth before our eyes and if we unfeignedly and undoubtedly beleeve that he is such a one the great glory whereunto he is entred will make us to glorifie him highly to esteem of him devoutly to worship to bow the knees of our soul alwayes and of our body on fit seasons to him and to count it out happinesse to be subject unto a person so highly advanced by God This is the whole work of those immortal and blessed Spirits which are nigh unto him because their knowledge is more full and perfect too but the more we inform our selves of the excellency of Christ the more shall our souls stoop to him and the more shall we esteem it not our duty alone but our felicity to be at his command God is ascended our Lord Jesus is ascended with the joyful voice of all Saints and Angels which with a divine and heavenly musick entertain him there they sing All honour be unto the Lamb let our souls sing for ever let us cast our selves down before him let us exalt his great and glorious Name let our hearts tongues and lives confesse to him that he is the Lord of glory to whom all glory is to be given that by glorifying him we may glorifie the Father that sent him for He that honours not the Son doth not neither honour the Father Christ glorified hath not laid down any of his Offices First Because certain acts of Office are to be performed in Heaven Iohn 14. 2. Secondly Christ hath not yet given up his Kingdome to his Father 1 Cor. 15. 24. Thirdly It appears by enumeration of the several acts that Christ performs as Mediator in Heaven in reference to each of his Offices I. To his Prophetical so 1. He gives gifts to men furnisheth them with abilities for the Churches service Ephes. 4. 11 12. 2. He sends them forth and will uphold them Rev. 1. 16. the Witnesses shall prophesie till they have finisht their Testimony 3. He takes the measure of the truths taught Ezek 40. 3. his businesse is to resine doctrines 4. He concurs with his Messengers in their Ministery 2 Cor. 5. 12. 31. 2. Isa. 57. 18. Heb. 12. 24 25. 5. When ungodly men prevail against any the Lord raiseth up others in their spirit and power II. To his Priestly Office so 1. As a publick person he represents your persons Heb. 9. 24. See Exod. 28. 12 29. by this means you are made accepted Ephes. 1. 6. 2. You have a memorial Psal. 112. 6. God is alwayes mindful of you 2. The High-Priest was to sprinkle the bloud before the Mercy-seat Levit. 16. 15. Christ offers there the price of his own bloud whereby you obtain Mercy and have it continued for the bloud was carried into the holy place to abide alwayes before the Lord. 3. He hath taken possession for you as your Priest this gives actual right as the price paid a meritorious right 4. He is careful to receive your services Levit. 1. 1 2. to sanctifie them Exod. 28. 3. Revel 8. 3 4. and to offer them to his Father the smoke of the incense comes up out of the Angels hand III. To his Kingly Office Mat. 28. 18. Eph. 1. 21 22. 1. In his present dispensations 1. In protecting his people from danger Isa. 4. 5. Mic. 5. 5. 2. In preserving his Truths and Ordinances Rev. 14. 1 2. 3. By confounding his enemies 2. In his preparations for the time to come 1. He prepares Grace for his people Col. 3. 3. 1 Ioh. 5. 11. 2. Prepares Prayers for them Luk. 21. 31 32. 3. Prepares Glory for them 1 Cor. 2. 9. Ioh. 14. 2. Gods people should exercise Faith on Christ as glorified and in Office in Heaven 1. An act of perswasion that he takes care of them still 2. Of reliance for thy self and the Church 1 Ioh. 2. 1. Psal. 55. 22. 3. Look upon none but Christ Prov. 3. 5. 4. Quiet thy soul in trouble Psal. 127. 2. 5. Triumph over dangers The End of the fifth Book THE SIXTH BOOK OF THE CHVRCH The SPOUSE of CHRIST And Antichrist The great Enemy of CHRIST HAving handled the Work of Redemption in the Nature and Person of it I should now speak of the Application of it by the holy Ghost But because many Divines do treat of the Church after Christ I shall follow that Method and likewise speak somewhat of that great Adversary of Christ before I come to the Doctrine of the Application of Christ. CHAP. I. Of the Church of CHRIST THe principal matter required of our parts in the Apostles Creed is to believe things concerning God and the Church God is the first object of our Faith we must know and believe in him so farre as he is revealed in his Nature Properties and Works Malè vivitur si de Deo non benè creditur August de civit Dei lib. 5. cap. 10. After Articles concerning the several Persons in the Trinity followeth this I believe the holy Catholike Church This was added to the former saith August Enchirid. cap. 56. upon special consideration For the right order of a confession did require that after the Trinity the Church should be mentioned as the house after the owner the Temple after God and the City after the builder And he cannot have God for his Father which
gap Ieremiah prayed so much and earnestly for the people till God was even fain to discharge him Paul almost in every Epistle tels them to whom he writeth That he maketh mention of them in his prayers and the Apostle tels the Colossians that Epaphras a Minister of theirs did labour for them fervently in his prayers Reasons 1. It is one of the most excellent means to make their other labours prosperous by procuring a blessing upon them from God 2. This is the next way to provoke in his heart a holy Christian and spiritual love of them Let any man accustom to pray to God fervently for any person and it will increase an holy and heavenly affection to them as much as any one thing in the world graces grow and increase by exercise prayer is an exercise of love and charity 3. This is the best way to prevent discouragement in ones labours We may communicate with evil Ministers See 1 Sam. 3. 12 25. 30. 1. Our Saviour hath taught us to hold communion with wicked men for the godly's sake that were among them Yea with such as were tied in the cords of sinne with such as did manifestly live and die in their sins without repentance Iohn 8. 21 59. with Luk. 22. 7 8. Of the Brownists Mr Paget in his Arrow against the Separatists Chap. 8. shews That both Ainsworth and Barrow hold that Baptism administred by Papists is to be retained Ministers must be faithful in their Calling Christ was a merciful and faithful high-Priest His faithfulnesse consists in these things First In revealing the whole counsel of God Acts 20. 27. and only the counsel of God Secondly In dwelling among their people and using their best indeavour to know them well Prov. 27. 23. Iohn 10. 14. Acts 20. 20 28. Phil. 2. 19. 1 Thess. 3. 5. Col. 4. 8. Heb. 13. 17. One saith It is but the least part of a Ministers work which is done in the Pulpit Paul taught them from house to house day and night with tears Act. 20. 29 31. To go daily from house to house to see how they live Ministers must be themselves of an unblameable life Matth. 5. 13. Act. 20. 28. 4. 12. 5. 22. They must frame their lives answerable to their Doctrine This was typed by Aarons Urim and Thummim which he was to carry in the Brest-plate upon his heart for the one betokened Light and Verity of Doctrine the other Uprightnesse and Integrity of life The same was also signified by the golden Bels and Pomegranates hanging round about upon the hemme of his priestly vestment for the Bels are no other then the sound of wholsom preaching and the Pomegranates then the fruits of good living Peaceable not given to sutes and contentions with the people 1 Tim. 3. 3. They should be couragious and bold as Luther Painful Their Calling is a labour 1 Thess. 2. 9. and a travel 2 Thes. 3. 8. Those that labour in the Word and Doctrine I laboured more abundantly then they all Send forth labourers into thy harvest Verbi Minister es hoc age was Mr Perkins Motto See 2 Tim. 4. 1. He must be diligent and painfull both in Study and Preaching Melancthon said there were three hard labours Regentis Docentis Parturientis I have heard it as a certain truth concerning Reverend Mr Bains that every Sermon cost him as much in his sense as he thought as it did ordinarily cost a woman to bring a childe into the world I travel in birth till I see Iesus Christ formed in you Chrysostome saith The work of a Minister is more laborious then that of a Carpenter When he hath wrought hard all day he goes home and comes again in the morning and findes his work as he left it but we hew and take pains and leave our people and come again and finde them worse then before The Honour and Dignity of this Function Although the Ministery above all Callings be most subject to the contempt and disgrace of prophane men yet the Function is a worthy and excellent work and as God himself hath greatly honoured them so can they not but be honoured of all those who are the children of God 1. The subject of this Office is the souls of men their far better and more worthy part the spiritual immortal and most heavenly part of man other functions are conversant about the body or estate 2. The proper end of this is to procure Gods greatest glory in subduing souls to him and in bringing men to the greatest happinesse whereof they are capable even to grace here and glory hereafter This is to establish the spiritual Kingdom of grace in the hearts of men to convert them to God and make them heirs of everlasting happinesse At the last day shall Andrew come in with Achaia by him converted to the saving knowledge of the truth Iohn with Asia Thomas with India Peter with the Jews and Paul with the Gentiles See 1 Thes. 2. 19. A Minister is called a man of God 1 Sam. 9. 5. 1 Tim. 5. 1. 2. 3 17. His chief busines is to deal with God and to be his Messenger unto men the man of his counsel who was admitted to be familiarly with him yea whose whole life was to be consecrated to a speciaâ—â—ttendance upon God and his special service of making his waies known unto the sons of men They are called Messengers of the Lord of Hosts Mal. 2. 7. Embassadours of Christ 2 Cor. 5. 10. Angels of the Churches Fathers of their people 2 Cor. 5. 19 20. God tels Levi he will be his inheritance Deut. 10. 8 9. God protects them Revel 2. Christ holds the Starres in his hand We are commanded to receive them in the Lord to hold them in reputation to esteem them very highly for their works sake to hold them worthy double honour and to obey them Good men have loved faithful Ministers 2 Chron. 30. 22. 31. 4. 35. 2. Mat. 10. 11. Act. 16. 15. Aquila and Priscilla preferred Pauls safety before their own Obadiah hid the Prophets with the hazard of his life 1 King 18. 4. See against the contempt of them as Ministers 2 Chron. 36. 16. Luk. 10. 16. Of their Maintenance A sufficient maintenance is due to the Minister 1 Cor. 9. 9 10 14 15. The stipend of Ministers must be sufficient honourable and stable but the quota pars is not determined 1 Tim. 5. 17. Honour there is maintenance the Elder is the Minister If they be worthy to receive then it is not in the pleasure of man to pay as he list If the maintenance must be honourable then it must not be of benevolence for that is commonly both scant and uncertain which is a thing miserable not honourable Tenuitatem beneficiorum sequitur ignorantia Sacerdotum It is a great Question An decimae Ministris jure divino sint solvendae The Schoolmen are generally for the negative
Ordinances Iob 22. 21. in every duty and act of worship look to enjoy God Get some excitements to grace resolutions of obedience displeasure against sinne use a holy boldnesse in thy addresse to God Heb. 10. 9. Ephes. 3. 12. we come not to a tribunal of Justice as malefactors but as friends and favourites to a throne of grace Iob 22. 26. Use 1. Prayer Psal. 86. 11. 2. Attend on the Gospel reade it meditate on it daily 3. The Sacraments make use of thy Baptism we were baptized into Christ and frequently use the Lords-Supper We should praise God when he meets with us in duties and repent his with-drawing himself Lam. 3. 44. 4. We should be one with all believers because we are one with Christ. Christ seldom speaks of his peoples union with him but he speaks of their conjunction one with another and seldom presseth them to brotherly love but from this union with Christ 1 Cor. 12. per tot 1. 10. Ephes. 4. CHAP. II. Of Effectual Vocation OUr union with Christ by the Spirit is wrought in our Effectuall Calling This is the first work which God works upon the soul it is Temporalis Electio 1 John 5. 19. it is the act of God the Father Ioh. 6. 44 45. 2 Cor. 4. 6. Ephes. 1. 17 19. He hath called us with an holy Calling It is the act of Gods free grace and almighty power whereby souls are gathered out of the world into the kingdom of Christ to be made one with him and holy and happy by him It is an act 1. Of Gods free grace called according to Gods free purpose Rom. 8. 28. See 30 31. verses 2. Of his almighty power a moral perswasion will not do it Ephes. 1. 19. Ioh. 6. 44. This grace works powerfully therefore God is said to draw yet sweetly and secretly therefore man is said to come This power of God is put forth on the understanding by enlightening it Ier. 37. 33. Iohn 6. 45. it apprehends the guilt of sin the horror of Gods wrath sweetnesse of Communion with him 2. On the will effectually inclining it Ier. 31. 33. Psal. 110. 3. to embrace and follow those glorious objects the understanding represents 3. Whereby souls are gathered out of the world into the Kingdom of Christ. All mankinde are brought into two ranks either they are men of the world or called out of it Iohn 15. 19. The Elect themselves while they are in their natural condition are men of the world Ephes. 3. 5. Fiunt non nascuntur Christiani Col. 1. 13. The Scripture expresly witnesseth that God works in us both to will and to do Phil. 2. 13. That Faith and Repentance are the gift of God Ephes. 2. 8. 2 Tim. 2. ult 4. The end of Vocation is to be made one with Christ Iohn 16. 44. and holy and happy by him 2 Pet. 1. 3. 1 Thes. 4. Rom. 8. 30. Regeneration saith Dr Twisse is to be preferred before salvation the one a translation from the state of nature into the state of grace the other is only a translation from the state of grace into the state of glory By the one we are made the sons of God by the other we only obtain the inheritance of the sons of God First The Causes of Vocation 1. The principal efficient cause is the holy Ghost man is not the authour of his own conversion 2. Instrumental the Ministery of the Word Secondly The Subjects or Persons on whom it is wrought all the elect Ioh. 10 Other sheep have I that shall hear my voice Thirdly The manner how this Vocation is wrought The Spirit of God works after such a mighty manner that it is irresistible though the word be grounded on Acts 7. 51. yet some dislike it but the Lord brings them not in violently against their wils he takes away prevailing obstinacy He never made any creature too hard for himself He cals them once for all There is more in it then a moral swasion Iohn 6. 44. a real efficacy God circumciseth our hearts quickens us raiseth us from the dead gives a new heart Fourthly The parts of this work of Vocation wherein it stands In two things 1. The Lord makes a gracious offer of Christ to the soul. 2. The soul accepts of Christ when and as he is tendred Christ is offered in the Gospel First Externally Matth. 20. 16. This is a Declaration or Publication of the great goodnesse of God to a poor lost sinner willing to be reconciled to him in Christ. It stands in four particulars 1. God hath sent his Son Christ who by his own obedience hath paid a sufficient ransom for the most miserable wretches 2. God is willing to make this good to all poor sinners who will take him on the terms he is offered 3. The terms on which Christ is offered in the Gospel are most free and nothing required but only freely to receive him 4. Because the humble and broken sinner is most ready to be discouraged therefore he declares that those which are vilest in their own eyes are most welcome to him Secondly Internally Rom. 8. 30. which is the work only of the Spirit of God Act. 10. 44. Marks of an effectual Calling First God breaks the heart by some preparatory conviction to make the soul fit to receive the grace of God the proper Call is by the Gospel 1 Thess. 2. 14. but the previous work of the Law is conviction of sinne and the evil of it Hos. 2. 14. Gal. 3. 1. See Iohn 16. 8. This conviction hath not the like effects in all in some anxiousnesse in others horror all see themselves in a wretched condition The second note may be taken from the instrument or means of conversion 2 Thess. 2. 14. most usually it is by the Word preacht though it may not work always in the time of hearing Cant. 5. 3 6. Mat. 26. 8. Ioh. 10. 3. Thirdly When the heart is over-powred and prevailed with to obey the Call when we answer his Call Iohn 20. 16. Gods Call is the offer of grace our answer is the receiving of it Iohn 12. 3. Ier. 22. the direct answer to a Call is the consent and full purpose of heart to take Christ upon his own terms Fourthly The disposition of the soul in making this return and in answering this Call of God godly sorrow Ier. 31. 18. holy wonders 1 Pet. 2. 9. free resolution and confidence come what will come they will obey God Luke 5. 5. Fifthly The fruits and effects of a Call it infers a change from the former state in heart the whole heart it now finds comfort and satisfaction in God and hates sin Hos. 4. 8. Ephes. 4. 12. I know there is little difference between effectual Calling Conversion and Regeneration yet because some of our Divines handle the work of Grace under the notion of Conversion and effectual Calling too I shall speak of Conversion in the next place CHAP. III. Of
this life thus 1. In the letter of it though delivered by never so faithful Ministers it is able to do nothing therefore these things are often preacht and men not bettered when the Spirit accompanies it it is efficacious See Rom. 1. 16. Phil. 2. 15. The preaching of the Gospel is 1. The only means of the revelation of this life 2 Tim. 1. 10. 2. It is the divine seed whereby the Lord conveys this life and begets it in the soul 1 Pet. 1. 23 25. This work of the Gospel consists in five things 1. The preaching of the Gospel opens the understanding makes us see the misery of sinne and the excellency of Christ and the things of God Ephes. 1. 2 Cor. 5. 2. It makes the will and affections to relish Christs sweetnesse perswades the heart to chuse him and consent that God and they may be united in a league of friendship this is the work of faith 3. Turns the heart from all evil wayes it walkt in men are said to be pull'd out of the power of Satan 4. Creates in the soul and stampes in it all the Graces wherein Gods Image stands 5. By administration of the promise and instruction fortifieth the soul and makes one do all things belonging to this life Arminians give too much to man and too little to Christ. Antinomians and Familists give too much to Christ and too little to man They give so much to Christ that they abolish the nature and act of the creature they say Christ must do all and we can do nothing They dream of an insensible motion without us place Grace in a naked apprehension there must be not onely a work for us but in and by us The work of the Father is in heaven of Christ on the Crosse of the Spirit within us Col. 1. 29. They deny not onely mans work but the Spirits work in us Rom. 16. 20. Secondly They say Christ must do all and we after we have received Grace nothing there is not a coordination but subordination of our wils to his grace though at our first conversion we were meerly passive yet when Grace is received we may act motion follows life Col. 2. 4. The Familists deny all inherent graces in the Saints because it is said we do not live but Christ he they say beleeves repents as if we lived not at all and he is formally all habits and graces but the Scripture grants habits and graces to be in a man Iohn 19. 28. Matth. 12. 33. 1 Iohn 3. 9. 2. The sins of our actions then could not be charged on our selves but on the faint operations of his grace Marks and Evidences of spiritual life First Every creature which lives values life A living dog is better then a dead Lion If one values his life he will prize 1. Pabulum vitae Attend on the Ordinances the Word Sacrament Prayer Communion of Saints 1 Peter 2. As new born Babes Cantic 4. latter end 2. He will avoid what is destructive to life Beware of grieving and quenching the Spirit Ephes. 4. 30. 1 Thess. 5. 19. by neglecting the motions of it or noysome lusts 3. He will endure any evil and part with any good rather then part with life Secondly This new life brings alwayes a great change along with it when a childe quickens in the mothers womb she findes a great change so when Paul and Manassâ—h and the blinde man Ioh. 9. were converted unlesse they were religiously trained up as Timothy from their youth Thirdly Sense a spiritual sense in the soul senses exercised savour the things of God Rom. 8. Fourthly Every life hath some kinde of motions and actions that are sutable to it as in this spiritual life 1. That inward work of adhering to Christ as their chief portion the fountain of all their good a true faith 2. Repentance labouring to cast out corruption and to turn to God 3. The Spirit of Prayer You have received the Spirit of Adoption whereby you cry Abba Father Our Law judgeth a childe alive that was heard to cry 4. The minding of heavenly things Col. 3. 1 2. 5. Life hath a sympathy a fellowship with those that are members of the body the same quickning Spirit lives in all Christians weep with them that weep and rejoyce with them that rejoyce 6. If we be regenerated we do that to God which children do to their Father 1. Honour him and stand in awe of him 2. Rely on him as the fountain of all our good as children do on their parentâ— for a supply of all their wants 3. Are obedient to him Motives to live to God 1. It is a dishonour to God when the creature seeks to exalt self that which I make my utmost end I make my God Phil. 3. 10. 2. Consider the self-denial of Christ he came from heaven to do the will of him that sent him Rom. 15. 3. Means of spiritual life 1. Labour to get thy miserable condition by nature set close upon thy spirit how thou art dead in sin 2. Study to get into Christ 1 Iohn 5. 12. onely he can quicken he is never got but by Faith Luke 15. the Prodigal is the pattern of a converted soul. See vers 31. CHAP. XIV The Sanctification of the whole Man Soul and Body VVE should live more to the soul then body Psal. 119. 175. 141. 8. 142. 7. 143. 11. 1. The soul is distinct from the body as the operations of it shew 2. It lives when the body dies Eccles. 12. 7. Mat. 10. 28. 3. It is far better then the body 4. The concernments of the soul are higher then those of the body 1 Pet. 3. beginning 5. The sicknesse and death of the soul is worse then that of the body 1 King 8. 38. Ioh. 8. 21 23. 6. We never live to any purpose but when the soul lives 1. Of the faculties of the soul. Grace spreads it self through all the faculties A faculty is an ability of producing some effect or operation agreeable to our nature and for our good implanted in man by nature There are three reasonable faculties proper to men alone 1. The Understanding by which we know truth 2. The Will by which we desire good 3. Conscience a power of ordering our selves to and with God I. Of the Understanding It is that power which God hath given a man to acquaint himself with the Being Properties and Differences of all things by discourse Or it is that faculty by which we are able to inform our selves of the general natures of things Sense alone perceives particulars the understanding abstracts things and forms in it self the general natures of things I see this or that man but understand the nature of man The Object of it is omne intelligibile Truth in general in the utmost latitude and universality of it is the object of the Understanding good in the general in the universality of its nature is the object of the Will therefore till
Scripture but prosperity See Ier. 15. 9. Amos 8. 9. They also urge that place Rev. 21. 22. Brightman understands it not of the Church militant but of the Jewish Synagogues They shall not worship God after their own manner and worship when the Jews are converted 1. God hath chosen these to be Canales gratiae the Conduit-pipes whereby he derives himself and his graces to his people 1 Cor. 1. 24. 2. He hath commanded us to wait upon them attend to reading search the Scriptures Ioh. 5. 39. be baptized for remission of sins do this in remembrance of me pray continually Despise not prophesying 1 Thess. 5. 19. Paul there intimates an aptnesse in men under the notion of magnifying and advancing of the Spirit to despiâ—e prophesying and sheweth also that the means to quench and extinguish the illuminations of the Spirit is to have low and unworthy thoughts of the word of God and of prophesying according to the Analogy and proportion of that Word We use the Ordinances not only for the enjoyment of God in them but as a testimony of our obedience God gave not the Spirit for this end to be the onely rule for man to live by but to help him to understand the rule and enable him to keep it 3. God hath limited us so to them that we have no warrant to expect the communication of grace but by the Ordinances 4. He hath threatned a curse to those that reject them Heb. 10. 25 39. Observe the punishment both of Jews and Gentiles which slighted the Ordinances 1 Cor. 1. 22 23 compared with v. 24. If these therefore be children which set so light by the Ordinances they will not live long without bread God hath given up the leaders of this errour to borrid blasphemous opinions they think they have no need of Christ Some think that they are Christ Others that they are God and that they are glorified and cry down Sanctification as an Idol This may suffice for the Ordinances in general of the Ministry and preaching of the Word I have spoken already the other particular Ordinances I shall handle and defend afterwards Others run into another extream and make Idols of the Ordinances 1. By resting in a bare formal attendance upon them as the Harlot in the Proverbs I have had my peace-offerings to day We must remember they are but means the end is communion with God and Christ and therefore we should not rest in the work done 2. By leaning too much upon them they are means to which we are limited but we should not limit the Lord when thou hast done all loathe thy self and all that thou hast done and rest on free-grace We should be careful of duty as if there were no grace to justifie us and so rest upon grace as if no work were to be done â—y us The Ordinances are either 1. Ordinary as Hearing the Word Singing of Psalms Prayer Receiving the sacraments 2. Extraordinary Fasting Feasting Vows CHAP. II. Of Ordinary Religious Duties and first of Hearing the Word I. That we must hear the Word HEaring of the Word preached is a duty that lies upon all Saints Ephes. 2. 17. Heb. 12. 25. 1 Pet. 1. 11. 3. 18 19. It is a necessary and beneficial duty 1. Necessary It is seed to beget and meat to nourish 1 Pet. 2. 2. It is â—eedful in respect of our ignorance Ephes. 4. 18. Forgetfulnesse Heb. 2. 2 3. Isa. 62. 6. 2 Pet. 1. 12. This is the word by which we are to examine our estates and by which God will judge us at the last day 2 Cor. 5. 15 16. All the Persons of the Trinity speak to you in every truth discovered The Father Iohn 6. 45. the Son Heb. 12. 25. the Spirit Hear what the Spirit saith to the Churches 2. Beneficial 1. Souls are converted unto God as death comes by hearing so life Rom. 10. 17. Revel 6. 1. 2. It is a great means of salvation Rom. 1. 16. it is called salvation it self the one thing necessary Iam. 1. 21. 3. The Spirit is conveyed by it both in the gifts and graces 2 Cor. 3. 8. Rom. 1. 12. 4. Growth in grace comes by it 5. Satans Kingdome is overthrown by it he fals from heaven like lighâ—â—ning Object I can reade the Word at home which is more truly the Word then what others preach If he were a man of an infallible spirit it were something but they may erre as well as we some therefore will hear none but look for Apostles Answ. If they were men of an infallible spirit thou must try their Doctrines by the Word If God should send you Prophets and Apostles you must take nothing upon trust from them Gal. 1. 8. 1 Iohn 4. 1. II. How we must hear the Word SOme things must be done 1. Afore hearing 2. In hearing 3. After hearing I. Afore hearing Thou must pray for thy teacher that he may so speak as he ought to speak Ephes. 6. 19. Col. 4. 3 4. and for thy self that thou maist hear profitably and be blessed in hearing Prov. 2. 3 5. Psal. 25. 4. 119. 10 18 27. II. In hearing 1. One must set himself as in Gods presence when he is hearing of the Word Deut. 32. 2. so Luk. 10. 16. 1 Thess. 2. 13. so did Cornelius Acts 10. 33. 2. Attend diligently to what he heareth Luke 19. 48. Gods people are oft called upon to attend Mark 4. 9 23. 7. 14. It is seven times repeated Revel 2. He that hath an ear to hear let him hear so did Lydia Acts 16. 14. Attentivenesse implies 1. Earnestnesse and greedinesse of soul Bibulae aures James 1. 19. 1 Pet. 2. 2. so the people that slockt after Christ. 2. The union of the thoughts and all other faculties of the soul it is called attending upon the Lord without distraction 1 Cor. 7. 35. 3. Hear the Word with understanding and judgement Matth. 15. 10. Psal. 45. 10. 2 Tim. 2. 7. 4. He should hear with affection and delight Deut. 32. 46 47. Mark 13. 37. Acts 2. 4. 5. He must take every thing as spoken to himself Matth. 19. 25 27. 26. 22. Iohn 5. 27. III. After hearing 1. We must meditate of what we have heard Acts 17. 11. 2. Apply it to our selves To apply the Word is to take it as that wherein I have an interest Psal. 119. 111. every precept promise and priviledge The life of preaching and hearing both is application If one could repeat the Bible from one end to another it would not make him a knowing Christian. When our Saviour told his Disciples One of them should betray him they all ask Is it I A good hearer Isa. 55. 2. is said to eat which notes an intimate application the stomack distributes to every part what nourishment is sutable to it 3. Conferre of it with others Ier. 33. 25. See Iohn 16. 17 19. Mark 4. 10. 7. 17. 10. 10 11. Conference is that whereby
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
is the great Landlord of the world Secondly From man by whom thanks must be given 1. In that we stand in continual need of Gods new favours and are totally dependant upon him and unable to recompence the old 2. From the duty it self it is to God very acceptable Psal. 69. 31. 50. 8 9. this is all he expects for his benefits to us very profitable and in it self needful excellent pleasant and possible a man hath understanding and speech and a Christian hath the Scriptures to direct him True thankfulnesse doth import two things An acknowledgement of the benefit and ones engagement for it and then a ready willing minde if occasion serveth to requite it Paul scarce ever gives a precept concerning prayer though he give many but he is carefull to joyn thanksgiving with it Phil. 4. 8. Colos. 4. 2. 1 Tim. 2. 1. 1 Thess. 5. 17. Examples of thankfulnesse we have Noah Gen. 8. lat end Moses and Miriam Exod. 15. 17. Judg. 5. Esth. 5. David 2 Sam. 22. 4. There is this distinction between the Papists and Protestants in France the Huguonets are called the singing or praising people It is an excellent and transcendent duty a most honourable service See Psal. 50. vers 14. 23. a most immediate conversing with God when we praise God we ascribe something to him In thanksgiving a man separates himself from himself and all things to God and so he doth draw nearest to God in this duty It is a comprehensive duty all duties runne into it we pray that God may deliver us and we may glorifie him Psal. 50. 14. therefore it is called the Sacrifice of praise Psal. 107. 22. as if it were instar omnium We reade conferre and hear that we may praise God Heb. 13. 15. it is the end of all our duties and of all Gods works and counsels Prov. 16. 4. It hath the largest object of any duty Faith hath for its object Promises and experiences fear threatnings and judgements Love what is lovely Praise every good thing 1 Thess. 5. 18. Col. 2. 7. Ephes. 1. 4. 1 Tim. 4. 3 4. It doth exercise and increase the principal graces of Gods Spirit in us knowledge of God love to God faith in him for all vertues are augmented by practice and exercise It must be 1. To God alone for there is the same object of petition and thanksgiving Psal. 50. 23. Hos. 14. 2. Therefore it so fals out that those who have divided their prayers between God and others doe also share their praises between God and others as in Poperie they doe as often praise the Saints as pray to them 2. In the name of Christ In every thing give thanks through Iesus Christ for without his mediation and atonement our very prayers and praises will become most loathsome unto God 3. By the help of the holy Ghost for as we cannot pray so neither praise God but by his enabling of us Open my mouth O Lord and my lips shall shew forth thy praise 4. For good and lawful things as we are to pray for nothing but what is according to Gods will so neither to praise God for any thing that is evil for that were to make God the authour of sin The manner in general It must be 1. With grace in the heart Psal. 103. 1. 2. With understanding in the mind Psal. 47. 7. 3. With faith in the will David was most thankful when he believ'd God to be his and to have heard his prayer 4. With joy and thankfulnesse Is any man merry let him sing Psalms 5. With holinesse of life a real praising of God 6. By preferring spiritual mercies before temporal 7. With engaging our selves to God to walk more to his praise 2 Chron. 15. 11. 8. With humility and self-abasement Psal. 2. Rejoyce with fear and trembling We should praise God 1. Intensivè with the greatest ardour and intension Psal. 103. 1. 36. 10. 2. Extensivè with all praise Psal. 9. 14. and for all mercies Psal. 71. 7 8. We must be thankful 1. In our hearts Psal. 103. 1 2. there must be a consideration of the benefits we have received Psal. 139. 14. Col. 4. 2. 2. We should value and truly esteem of them 1 Cor. 9. 15. 1 Thess. 3. 2. Ezra 9. 13. Psal. 40. 5. 71. 15. 3. Have a sense of Gods love in our hearts Col. 2. 7. 4. Joy in the goodnesse of God to us in the mercies he vouchsafeth 1 Sam. 2. 1. 1 Chron. 29. 7. Motives to praise God 1. The freenesse of Gods love to us either in personal or publick mercies 2. Our desert of the contrary 3. The glory of God is all he looks for and therefore he commands this 4. It is a practical duty 5. It breeds in the heart love to God 6. It is a duty which contains all excellencies in it Psal. 147. 1. 1. Good 2. Profitable to us the way to get more blessings Phil. 4. 6 7. Ingratitude forfeits blessings Deut. 28. 47 48. 1 Tim. 4. 4. 3. Pleasant 1. To God Psal. 69 30 31. Ephes. 5. 18 20. 2. To us 1. Joy is the ground of it we never thank God till our hearts be warmed Luke 1. 46 47. 2. True joy is the consequent of it Phil. 4. 6 7. 4. Comely a debt 1. It is all we can do to God 2 Sam. 7. 19 20. 2. It is all God requires 1 Thess. 5. 8. Hitherto of the distinct kinds of prayer in regard of the matter Now follow the distinctions of prayer in regard of the manner First It is either mental or vocal Mental praier is an inward opening of the desire of a mans heart to God without any outward manifestation of the same by word as Gen. 24. 45. Exod. 14. 15. 2 Sam. 1. 13. Nehem. 2. 4. This may be as fervent as if it were uttered Vocal praier is that which is uttered with words as 1 Kings 8. 23. See Psal. 71. 23 24. 119. 17. Words are used 1. That men might know the desires of one anothers heart and so partake of the mutual praiers one of another 2. Because they not only declare but also stir up and increase the affection of the heart 3. They are a special means to keep the minde from wandering and to hold it close to the matter 4. Because God is to be glorified not only by our minds but also by our bodies and so with our voice 1 Cor. 6. 20. Our tongue is called our glory Psal. 16. 7. 10. 8. because it is that instrument by which we are to set forth Gods glory Secondly It is sudden or composed Sudden praier is when upon some present occasion the heart is instantly lift up unto God whether it be only by some sighs in the heart or by some few words uttered Neh. 2. 4. These sudden praiers are called ejaculations upon all occasions we must lift up our hearts unto God Composed praier is when a Christian setteth himself to
so called because it is to be received Sacramente Tertullian was the first that used this word the Church hath used it a long time it being above fourteen hundred years since he wrote Some think the names of Gods appointing are better then what are given by Ecclesiastical custom II. The Proper Nature of a Sacrament It is an applying of the Covenant of Grace to Gods people for their good by visible Signs Signum est quod praeter speciem quam ingerit sensibus aliud quidpiam in cognitionem inducit A sign is that which represents one thing to the eye and outward senses and another to the minde Circumcision is called a sign and a seal Rom. 4. 11. See Gen. 17. 11. Some signs are only significant as the ivie of wine some obsignative as the seal the thing contained in the Writ some exhibitive as anointing the Prophetical Kingly or Priestly Office The Sacraments do not only signifie the promise of Grace in Christ but also seal and exhibit the thing promised Vossius de Sacramentorum vi efficacia The Sacraments are signs to represent Instruments to convey Seals to confirm the Covenant Others thus distinguish of Signs First Some only serve to signifie and call to remembrance as the Picture of a man is such a sign as cals him to remembrance Secondly A ratifying sign as a Seal if one conveys Lands or Goods to another and sets his Seal to it this further clears his Title Thirdly Which exhibit the putting on a Cap or Ring makes him a Master or Doctor the delivering of one a Staff is the making of him a Lord Chamberlain the Sacrament is all these Christ cals to thy remembrance and sets before thy eyes all the benefits that come by him and shews thee all thy duties thou owest him 2. It is a sealing sign so circumcision is called Christ Grace the Promises Heaven are thine 3. It is an exhibiting sign brings Christ to the beleever communicates him more to him What ever other Ordinance the Church hath wanted ever since the Lord had a Church on earth it hath had this When man was perfect God gave him Sacraments even in Paradise the Tree of Life and the Tree of Knowledge of Good and Evil. Some Sacraments God gave unto man 1. In his innocent estate which were two 1. The Tree of Life 2. The Tree of the Knowledge of Good and Evil. 2. In his corrupt estate 1. Either before Christ prefiguring him 2. Or after Christ as memorials of him The Sacraments before Christ were 1. Either such as did belong to all sorts of people 1. The Flood and Noahs preservation in it 2. The Rainbow 2. Such as were peculiarly appointed to the Jews 1. Extraordinary during but for once or a short time and answering either to Baptism as 1 Cor. 10. 1. The Red Sea 2. The Cloud or to the Lords Supper 1. Manna 2. The Water flowing out of the Rock 2. Ordinary as 1. Circumcision answering to our Baptism Col. 1. 2. 2. The Passeover answering to the Lords Supper The Sacraments after Christs coming to continue till the end of the world were 1. Baptism 2. The Lords Supper III. What is the use of the Sacraments in the Church and what benefit the people of God receive from them They convey the mercies of the whole Covenant of Grace therefore Circumcision is called the Covenant Gen. 17. All the benefits of Christ are applied in the Sacraments the water out of the Rock is called Christ 1 Cor. 10. God doth nothing by the Word or Prayer but this Ordinance doth the same thing the one of the Sacraments is for begetting of life the other for confirming it It is an application of the whole Covenant of grace in a sign IV. The Parts of a Sacrament A Sacrament taken in its full extent comprehendeth two things in it 1. Rem terrenam That which is outward and visible which the Schools call properly Sacramentum And 2. Rem coelestem That which is inward and invisible which they term Rem Sacramenti the principal thing exhibited in the Sacrament 3. This sign must have the expresse Commandment of Christ for none can institute a Sacrament but he that can give the inward grace 4. There must be a promise of divine grace else it is no seal and it must be annexed to the Sacrament by God The command is for our warrant the promise for our encouragement In Baptism 1. the signum is washing with water 2. the signatum the bloud of Christ applied by the Spirit Iohn 3. 5. Tit. 3. 5. This was represented by the vision at our Saviours Baptism of the holy Ghost descending upon him in the similitude of a Dove As in our natural birth the body is washt with water from the pollution it brings with it into the world so in our regeneration or second birth the soul is purified by the Spirit from the guilt and pollution of sinne See Ezek. 16. 4 5. and Iohn 15. 5. 3. Christs command is Matth. 28. 19. Go and baptize 4. His promise is He that beleeves and is baptized shall be saved So in the Eucharist the outward and visible sign is the Bread and Wine 2. There is an Analogy between Bread and Wine which nourisheth the body and Christs body and bloud which nourisheth the soul. 3. A promise of saving grace to all that use the outward rites according to Christs institution Matth. 26. 28. V. The Necessity of the Sacraments They are necessary only Necessitate Praecepti not medii men may be saved without them That is necessary to the salvation of man without which he cannot possibly be saved These things are either 1. Simply necessary on mans part acknowledgment of sinne faith in Christ Jesus and repentance 2. So farre necessary as that the contempt or neglect of them bars a man of salvation Such are the Sacraments and outward profession The neglect of Circumcision and of the Passeover and the abuse of the Sacrifice of Peace-offerings by eating the same in uncleannesse wittingly was to be punished with cutting off No man was circumcised in those fourty years in which the Israelites were in the wilderness but many were born and died in that time Mark 16. 16. he saith He that beleeves not shall be condemned not he that beleeves not and is not baptized shall be condemned See that place Iohn 3. 5. answered in my Annotations VI. The Efficacy of the Sacraments The Papists say the Sacraments conferre grace by the work wrought as the pen of itself writeth the hand of the writer moving it so the Sacraments of themselves sanctifie being administred by the Minister They hold the efficacy of the Sacraments to be so great that there needeth no preparation or qualification of the receiver The Reformed Churches maintain That except the receiver be thus and thus qualified he loseth the benefit of the Sacraments See Acts 10. 47. Sacraments do not conferre grace by the actual doing and
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
thy God and the God of thy Seed The Anabaptists 1. Frame a Covenant that God never made with Parents without their seed the Covenant of Grace alwayes was with parents and their seed in the first discovery of it Gen. 3. 15. therefore Eve is called the mother of us all So before the Floud Gen. 6. 18. and after 9. 9. 2. By this means there is great injury done to Infants for of such is the Kingdom of Heaven it is a great evil to seclude any from the Ordinances that have a right Gal. 3. 15. the Covenant of grace is also a Testament there is no childe so young but he may have his name put in his fathers will 1 Cor. 10. 23. 3. Hereby the practice and prayers of the Church are slighted Consuetud matris Ecclesiae in baptizandis parvulis nequaquam spernenda est neque ullo modo supersâ—ua deputanda August de Genes ad literam c. 22. The Pelagians of old and Anabaptists of late are to be condemned therefore who deny Baptism to be administred to children The main Arguments to disprove baptizing of Infants answered Object Every one that is baptized is first to be made a Disciple by teaching because Christ saith plainly Matth. 28. 19. Go teach all Nations and baptize them thereby intimating that they should not baptize those who were not made Disciples by teaching Infants cannot be made Disciples by teaching Ergò Infants may not be baptized Answ. The major is false and the proof brought for it doth not confirm it For Christ doth not here prescribe a course to his Apostles to be observed toward all but alone toward those Nations which were to be newly converted unto Christ and there is a great difference betwixt these and the Infants of beleeving Parents To the minor I answer by distinguishing there are Disciples made actually and virtually Infants cannot be made Disciples by teaching actually but they are made such virtually by their Parents accepting of the Doctrine of the Gospel Object All that are to be baptized have actual faith and repentance See Mar. 1. 4. Acts 2. 37. onely such were baptized by the Apostles as appears in divers places Whosoever believeth and is baptized c. Now Infants have not actual faith but only an external profession of faith Therefore they must not be baptized Answ. All that are to be baptized have not an actual faith but onely an external profession of faith as appeareth because even hypocrites are baptized that only make a shew to believe and repent Infants have an outward profession of faith in their Parents which bring them to Baptism and desire Baptism for them for the profession of faith made by the Parents is to be taken also for the childe The places which shew how the Apostles baptized believers do not prove that all must in their own persons make actual profession of faith but only that such ought as are there spoken of viz. men of years to be converted from another Religion to Christianity For in all places where mention is made of the Apostles baptizing believers they have to do with persons converted from some other Religion to the Religion of Christ. Therefore those places prove only that all such ought to make profession of actual faith in their own persons but they prove not that this is absolutely required of all to be baptized Object Christ was not baptized till he came to years Therefore we should defer it till then Answ. He was circumcised in his Infancy and so did partake of all Ordinances Luke 2. 21. in the Jewish Church as a member of the same therefore he could not be then baptized because the time of bringing in Gospel-administrations was not yet come 2. There is not the same reason for us this Ordinance was commanded by Christs institution and commended by his example Object What hath neither example nor precept nor just consequence out of the Word to warrant it that is evil Gods Word is generally a lanthorn to our feet and a light to our paths Answ. Baptizing of Infants hath a general and implicit precept for it though not expresse and direct in so many words Matth. 28. 19. Baptizing them By Them our Saviour doth not mean only the persons themselves that are made Disciples but them and theirs considered as a whole body and a Nation to be made a Church to him The believing Gentiles are graffed into the good Olive in stead of the unbelieving Jews cut off therefore in what sort those Jews stood in that Olive before their cutting off in the same state stand these Gentiles since their graffing seeing they are equally made partakers of the root and fatnesse of the Olive Rom. 11. 17. Now the beleeving Jews stood so in the Olive that every one did bring his seed into the same participation of the Olive with himself so the whole body was counted to be in that alone as well Infants as others For the Apostle saith The Promises are made to you and to your children And Moses saith That the little ones did enter into a Covenant with God that he should stablish them for a people to himself and that he might be unto them a God Deut. 29. 11. 26. 16 17. wherein Infants as parts of the whole body must be conceived Therefore it will follow that when a Nation or people by believing and being baptized do avouch God for their God and are avouched by God for his people then the whole body of the people so doing their Infants and all comprehended are to be accounted so to avouch him and are avouched of him which being proved we have here a precept to baptize such because they also are part of the Nations made Disciples not actually but virtually as the Israelitish Infants could not actually make a Covenant with God but virtually in their Parents Secondly We have most probable examples for we reade of housholds baptized and therefore also children which were a part of the houshold yea Act. 16. 33. it is said the Gaoler and all his were baptized not all that beleeved but all his whereby it is most probable that he had Infants which were baptized for else why is it said all his not all those that believed or received his Word or if he had no such Infants it is all one For had there been Infants this shews they should have been baptized seeing they were some of his Indeed it is said He did preach the Word to all in the house but they were not all his and perhaps not all baptized for it is not said they did believe but whether they did or no he did and whether they were baptized all of them or no yet all his were For it is no news for a Goaler to have more in his house then be his even strangers from his Family Acts 16. 15. 1 Cor. 1. 16. the Apostles baptized whole houses without any exception and distinction of person and age that
creature cut off from the old stock and ingraffed into a new thou must close with Christ and accept of him and then vertue will come from him Gal. 2. 20. Bread and Wine are turned into the substance When the Sacrament is received without due and diligent preparation it is received unworthily vers 28. The Apostle prescribes this remedy against unworthy receiving we should diligently prepare for every religious duty We should be much in examination the strongest acts of grace are reflex acts this is a Gospel command therefore carries with it a Gospel-promise it is a duty at all times Our examination is a setting our selves in the presence of God and passing sentence on our wayes as God would have us There is a twofold preparation required 1. Habitual standing in the having of all such dispositions and graces as qualifie a man for the work of receiving knowledge faith and repentance love obedience this is at our first conversion Ephes. 2. 10. 6. 14. 2. Actual which stands in the exciting and awakening of those graces and dispositions and renewing of them when one is to receive Both these must be in him that will receive in due order Actual preparation consists 1. In the solemn sequestration of a mans self 2. In examination of our sins and graces 3. In being humbled for our sins and in renewing and quickning the former graces 4. In raising and stirring up in our selves strong desires after Christ. 5. In stirring up in our selves a strong expectation of the benefit of the Sacrament 6. In seeking God in special and more then ordinary manner by prayer 1. A solemn sequestration of the soul from all other avocations whatsoever There must be some sitting of a mans self for the duty from the time that a man hath notice of the Sacrament to be administred But at the day before a man should at the least toward the end of the day separate himself from all other thoughts and occasions and minde wholly the work of preparation to the Sacrament This sequestration of a mans self stands in two things 1. In setting aside all lawfull thoughts occasions and businesses of our callings 2. In summoning calling and collecting together all the powers and faculties of the soul to attend upon the businesse now in hand Examination of our sins and graces of the multitude and hainousnesse of our sins of the truth of our graces the growth of them and our wants I shall lay down the rules of examination and the things to be examined 1. The Rules whereby we are to examine our selves are the Law and Gospel 1. For finding out the number of our sins 2. The uses of them for finding out the measure of them The things to be examined are our sins and graces I. Of the Rules The Law The Summe of the Law is set down in the ten Commandments and they are divided into two Tables The Commandments of the first Table are the four first and they teach us our duty which we owe unto God immediately The Commandments of the second Table are the six last and they teach us our duty which we owe unto our Neighbour Our duty to God is to love him with all our hearts with all our strength with all our might with all our thoughts Our duty to our Neighbour is to love him as our selves both in soul and body goods good name person chastity The first Commandment is Thou shalt have no other gods but me or before me The general duty of it is to make God my God by yeelding unto him all such respect as appertaineth to him in regard of his being our Creator and the first fountain of all being This is a total and general subjection of the whole man unto him Duties required herein are 1. Of Dependance whereby we make God the chief and principal object of all the powers of our whole man so far as they are capable of him 2. Of Conformity whereby we order all our powers toward other things in that manner and measure that he doth require and so become subject to that authority power and command that he hath over us as a Creator 1. Duties of Dependance We must set all the powers of the soul principally upon him 1. The Understanding 1. To know him as he hath revealed himself in his Word and Works 2. Faith to believe him that is to think things true because he saith them 3. Humility acknowledge him to be the first and best Essence rightly discern the infinite distance and difference between him and us and confesse his unspeakable excellencies above us and our most vile basenesse in comparison of him 2. The will willing his glory above all things and then choosing his favour and grace 3. The imagination or thinking power to be thinking of God more plentifully largely constantly then of all other things 4. Memory perpetually to remember him and to set him at my right hand as David saith 5. The affections of Love Fear Joy Confidence must be set upon him with all their strength We should also speak more abundantly of God and his Excellencies then of all things else besides 2. Duties of Conformity All the powers of man are to be set on other things according to his direction and appointment 1. The Understanding 1. To know his will 2. To believe his promises and threats 3. To make use of the things we know 4. To esteem of heavenly things above earthly 2. Conscience or a knowing with God in which 1. The acts it is to perform 2. The rule which it must follow in performing those acts The acts it is to perform are twofold 1. In regard of our estate to acquit and condemn 2. In regard of our actions I. Before the doing if need be to admonish me to them 2. If sinful to restrain me from them 3. If indifferent to leave them to our wils II. After the doing 1. To comfort in them if commanded 2. To check for them if forbidden The Rule which it must follow in performing these acts is the revealed will of God III. In the manner of doing 1. Sincerely in checking for one sin as well as another 2. Tenderly for a little thing 3. Effectually so as not to suffer corruption to gain-say 4. Peaceably to drive to God not from him 3. The will to be flexible to Gods will 1. Obedience a full purpose to do all that God requires and leave all that he forbiddeth for his sake 2. For good things received thankfulnesse for evil patience 4. The thinking power Memory Speech Senses and Affections to be exercised more abundantly on heavenly things then earthly The general Duty of the second Commandment is to perform such solemn worship to God as he requires in his Word to worship him in spirit and truth Divine Service must be according to Gods command 1. For Matter of it in regard 1. Of the Person worshipped the living God alone conceived of in the pure apprehension of the
Marks of the growth of grace 1. It is a proportionable growth a growth in all the parts our faith is sutable to our knowledge our love to our faith and practice to both 2. Constant at least in our desires and endeavours 3. It will grow against all hinderances The infallible Signs of growth in grace are these 1. When we grow more spiritual 1. In our aims when we have pure intentions in every action 2. In our duties when the minde is more enlightened to minde spiritual duties and to resist spiritual temptations when we oppose thoughts and lusts not only morally but spiritually evil and when we relish the more spiritual part of the Word 1 Cor. 10. 6. 3. In our motives when we resist sin not because it will damn us but because it is against Gods law purity and defiles us 2. When we grow more solid and judicious 1 Cor. 13. 11. Phil. 1. 9. Growth is not to be measured by the intensnesse and vigour of the affections that is more in young Christians 3. When we grow more humble by long experience reflexive light is increased one is more able to look into conscience and see his own defects Prov. 30. 2. The lowest degree of growth in grace may be discerned by two Marks 1. By longing for food 1 Pet. 2. 2. 2. By being humbled for want of growth Mark 9. 24. It is a good degree of our growth in grace to see how much we want There is difference between growth in gifts and graces 1 Cor. 1. 5 7. Many in these dayes grow in gifts gifts are for others and but for this life growth in gifts often puffeth up but growth in grace humbleth A Christian may grow either quoad amplitudinem scientiae or efficaciam scientiae the enlargement of his knowledge may be both in respect of the matter he may know more things then he did as also in the manner more clearly evidently and firmly then he did or else in the efficacy of his knowledge he knoweth them more practically 2. Means of our spiritual Growth 1. General the Word 1 Pet. 2. 2. it is compared to rain Deut. 32. 2. and such things as will further growth Isa. 55. 5 11. milk Children never grow so much in so short a time as when they are sed with milk sincere milk not mixed with errour 2 Cor. 2. ult 2. Particular Helps 1. We should labour to live under the means of growth and prize them Zech. 4. 12. the Sacrament is a strengthening Ordinance 2. We should overcome our lusts Iam. 1. 21. 1 Pet. 2. 2 3. The good ground hears the Word with a good and honest heart 3. We should be daily questioning our selves how we do grow 1 Cor. 12. ult Heb. 6. 1. 4. Be often in the use and exercise of that grace wherein we desire to grow 1 Tim. 4. 14 15. the right hand and foot are stronger because they are more used improve thy knowledge by teaching others and zeal when the name of God is dishonoured and faith by depending on God in all occurrences by applying the promises exercise repentance 2 Cor. 7. 7. humility God gives grace to the humble self-denial love that sets obedience on work 2 Cor. 5. 5. Constant prayer for Gods blessing on the Word and all other means Iude v. 20. The Disciples said Lord increase our faith Luk. 17. 5. Praying Christians will certainly be growing Christians Strength of grace is discovered by two things 1. When duties are easie Rom. 15. 20. 2. When crosses are light Bonds and afflictions abide me where ever I come saith Paul yet none of these move me Strength is an ability of working powerfully we must have it from Christ Isa. 45. 24. Col. 1. ult All graces shew their vertue and efficacy two wayes 1. When they strongly and lively produce their own acts as a strong assent and most firm and fixed acknowledgement of any truth shews a strong faith 2. By a laborious and earnest resisting their contrary as a strong casting away and loathing and abhorring doubting conceits shews faith also to be strong Christ by his Spirit 1. Increaseth graces in us faith love humility self denial 2. Acts the graces received Cant. 4. 16. Rom. 7. 18. 3. Brings to our mindes the truths of God and former works of God Heb. 12. 5. 4. Renews our comforts and freshly imprints the love of God upon the soul Rom. 5. 5. 1 Iohn 2 6. Obedience flows from love so he strengthens us We should labour to grow First In knowledge Hos. 6. 3. Grace increaseth by the knowledge of God Isa. 11. 18. 2 Pet. 1. 2. 2 Pet. 3. 10. our fairest portion in heaven is the satisfaction of our understanding in the knowledge of God Psal. 17. 15 Knowledge is the great promise of the New Covenant Ier. 31. 34. We should grow in the knowledge of the truths of Christian Religion of God Christ the Sacraments Justification Sanctification and labour to get a powerful practical experimental knowledge of these truths know the power of Christs death and resurrection Phil. 3. 10. Knowledge is the first and chief part of Gods Image Col. 3. 10. See Chap. 1. 10. Growth in knowledge is rather to be reckoned by the degrees of knowledge then by the objects and matters known Prov. 4. 18. I know God and Christ more practically savingly the Covenant more distinctly Heb. 6. 14. We must not from an expectation of new light be hindered from being establisht in the present principles Secondly In faith Matth. 9. 24. Luk. 17. 5. Rom. 1. 17. because faith of all graces is most defective things in Religion are so rare and excellent and most assaulted by Satan and growth in all other graces depends on the increase of faith See Luke 17. 5. We should labour to grow in the assurance of faith Heb. 6. 14. in the exercise of it Heb 10. 38. Gal. 2 20. 1. The people of God here must live a life of holinesse as our faith is so is our conversation 2. Must bear Christs Crosse as our faith is so will our carriage be under the Crosse Iohn 11. 14. 3. They should be full of peace and joy this will be according to our faith Lastly We should search and finde out what our wants are that we would fain have supplied there what we stand in need of we partake of the body and bloud of Christ for the supply and augmentation of those graces we stand in need of Luke 18. 40. The Sacrament is a Grace-increasing Ordinance consider what graces therefore are most defective in you and come to Christ for a supply of them Quest. Whether the Communicants ought to come fasting It is superstitious to think it irreverent receiving if a man have eaten any thing before Christ instituted it after Supper The Papists take it in the morning and fasting it cannot then be called the Lords Supper since it is rather a breakfast II. Directions for our carriage in the Duty By faith
the worth and excellency Contempt of God is discovered by contempt of his Word Luk. 16. 16. 10. 16. Iob 21. 14. 22. 17. Psal. 50. 17. Prov. 1. 25. If we regard not instruction cast behinde our backs despise his threatnings neglect his promises 7. Incredulity when the heart is dis-joyned from God by unbelief Of this there be divers degrees The first is doubting through weaknesse a disease which the weak Christian laments and would fain have amended in himself The second when explicitely and in act those things be not firmly distinctly manifested The third is flat infidelity with misbelief when the corrupt minde of man denying to yeeld assent to the truth of God doth foster false or presumptuous conceits of Gods Majesty contrary to that he hath revealed 8. Distrust wavering or shaking out of fear of not obtaining what the Lord hath promised whether it concern this life or the life to come and that either for want of the things themselves or of the causes which we judge necessary for the obtaining of what is promised 9. Desperation of Gods Power Mercy or both 10. Presumption and carnal security when men rashly hope that they shall obtain their desire of God but not according to his promise 11. Defect or want of love whether in respect of quantity quality act or continuance 1 Cor. 16. 22. 12. Want of fear or reverence when men live without reverence care or fear of God and his judgements against sinne whether for substance or degree 13. Pride being a lifting up of our selves above and against God over-valuing our selves and undervaluing him 1 Timothy 3. 2. Psalme 101. 5. Isaiah 16. 6. 14. Impatience when we will not rest in the will of God nor expect his aid and the accomplishment of his promises but mislike the Lords doings grudge under his crosses blame his government and faint under the burden 15. Carnall Joy when men take more pleasure in sinne wealth friends lands wife children wit and such like then in the favour of God or at least joy so in these things as that their joy is in whole or part with-drawn from God 16. Lukewarmnesse when men receive and professe the truth but want the heat of love and zeal Revel 3. 15. 17. Sensuality when men eagerly pursue their contentment in earthly things but regard not the love or favour of God or at least are willing to be strangers from him for ever so they may enjoy the desires of their souls here below 18. Loosenesse when the minde is carried from God and doth range abroad in idle thoughts or abundantly pursue and follow thoughts of earthly and transitory things 19. Forgetfulnesse when men put God out of minde and carelesly cast away all remembrance of him when it should do us good or we should give him glory 20. Neglect of prayer he robs God of his glory that runs not unto him in all necessities by hearty supplication 21. Invocation of false gods Wood Stone or Saints departed Herein the Papists teach the breach of this Commandment in that they perswade and commend the Invocation of Saints departed as Intercessours to God by their prayers and merits And not only so but they pray to them that are no Saints but rather hypocrites to them that never were and to the crosse saying to the dumb stock Arise it shall teach me 22. Dulnesse or hardnesse of heart when the soul is so stupid and senslesse fast locked up that the mercies of God and his sweet promises do little or nothing effect It is a spiritual sottishnesse or distemper that neither the word nor works of God câ—n kindly work upon us 23. Unthankfulnesse when men devour the blessings of God and return no praise unto him for them 24. Idolatrous swearing by Idols or false gods by the Saints departed or any meer creature 25. Divine Adoration of that which is no god The Papists adore 1. The Pope to whom they attribute divine honour 2. Images with the same adoration with the samplar appointing only a respective difference viz. that the principal is worshipped simply and for it self but the Image in regard of the similitude and reference to the principal 3. The Bread and Cup of the Eucharist 4. The Saints departed 26. Neglect to seek God or return unto him when we have gone astray or be warned by his Prophets or corrections And enquiring after or seeking unto strange gods CHAP. III. The second Commandment THou shalt not make to thy self any graven Image nor the likenesse of any thing that is in Heaven above or in the Earth beneath or in the waters under the Earth thou shalt not bow down to them nor serve them For I the LORD thy God am a jealous God visiting the sins of the Fathers upon the Children to the third and fourth generation of them that hate me and shewing mercy to thousands of them that love me and keep my Commandments MOses himself explains this precept Deut. 4. 15 16 17 18 19. This Commandment hath two parts a Prohibition and a Confirmation The Prohibition hath two parts forbidding two things The first is propounded Thou shalt not make to thy self any graven Image nor the likenesse of any thing Where is 1. The person prohibited Thou any man whatsoever 2. The thing forbidden Making a graven Image that is an Image artificially carved with any tool An Image is the picture or representation of some other thing artificially made of any matter in any form Likenesse of any thing is more general for though every Image be a likenesse yet not contrarily and the Lord doth deliver this Commandment so generally to prevent all mistaking No Image or picture nor any manner of likenesse must be made Whether it be an Idol or Image if it be a likenesse it is forbidden here 3. Here is the end For thy self or to thy self that is to the use of any man it must be understood of religious use for the service of a God either true or imaginary or to thy self that is of thine own head Thus this part is propounded it is inlarged by a distribution of things whereof Images or likenesses are to be made Of things in Heaven above meaning the highest heavens called the heaven of the blessed and so the Images of God the Father or God the Son or God the holy Ghost and of our Lord Jesus God and man are excluded as also of holy Angels and Saints for all these are in heaven 2. The heavens of the Stars and so the Image of the Sunne Moon Planets or any Constellation or Starre is condemned Vide Voss. de Orig. Progress Idol l. 2. c. 4. 3. The inferiour heavens called the Air or place where the Fowls of the heaven flie so as pictures of feathered Fowls are condemned Again he saith Of things on Earth here are all men and four-footed beasts living and walking and all kinde of creeping things
And so much for the Matter of true Worship The Manner followeth which is as carefully to be looked unto as the Matter neither shall any service we perform be acceptable unto God further then the manner of performing the â—anâ—â— is agreeable to his will Know four things are required to the right performing of Gods Services in this kinde 1. Sincerity 2. Diligence 3. Faith 4. Reverence And when we do worship truly diligently faithfully reverently then we also worship him acceptably and fruitfully For sincere worshipping of God we may learn it by the Apostles denying it of some that preached Christ of contention what we do for a right end attainâ—â—g of grace and for the right motives Gods Commandment and Honour that is done truly for truth in this case is the agreement betwixt the shews we make and meaning we have To the sincere performing of the acts of Worship three things are requisite 1. That we do it upon a right motive which must be Gods Commandment because he requireth us so to serve him not pray to be seen of men 2. For a right end which must be the shewing of our obedience to God and winning of grace from him according to his promise 3. With the joyning together of the inward and outward man the Soul and Body The Scripture requireth this in prayer by special name saying that God is neer to all those that call upon him in truth that is with a true intention to please him and a true desire to get grace from him The thing which ought to make a Preacher preach is that he may be Gods Instrument in converting and edifying souls seeing God hath appointed to do this work by the Ministry of men The thing which should make the people come to Church is that by hearing their souls may live seeing God hath appointed preaching to save men When we do in our souls aim at the right end of the several kinds of Worship we perform seeking to approve our selves to God so in them that by them we may profit according to his institution this is Truth The second thing is Diligence which will follow upon Truth and is joyned with it for alwaies they go together as the contrary vices and therefore in the Hebrew one word signifies both negligently and guilefully in that speech Cursed be he that doth Gods work negligently He that would serve God acceptably must serve him heedfully Eccles. 5. 1 2. Mark 4. 23 24. Heb. 2. 1 2. Reasons 1. Because of Gods peculiar presence in his Ordinances Ezek ult ult Revel 21. 3. he is there present 1. In Majesty Exod. 40. 34. 2 Chron 5. 14. Isa. 6. 7. the Ordinances of the Gospel are compared to a wedding Feast Matth. 22. where the King comes in therefore we are said to come to a throne of grace 2 In holiness Isa. 6. 3. Psal. 48. 1. Ezek 45. latter end Rev. 4. 8. 3. As a Judge Ezek. 22. 2. Rom. 2. 14. Iob 9. 15 4. In jealousie as in the second Commandment which is quicksighted Iosh. 24. 19. 2. Look to the rule of all your converses with God Rom. 12. 1. word-service it may be rendred as 1 Pet. 2. 2. It is 1. A straight rule Psal. 19. 7. one may quickly go awry 2. A spiritual rule Rom. 7. 12. 3. An harmonious rule Iam. 2. 10. 3. Consider the evil frame of your spirits that are to walk with God in this rule 1. There is much enmity in them to every duty 2. Much inadvertency in the things of God 3. Looseness and vanity in the thoughts Ier. 4. 14. 4. God is more honoured or dishonoured in your religious duties then in all the actions of your lives there they actively intentionally and solely intend his glory therefore more of their spirits should be laid out in these duties then in all their other actions Psal. 103. 5. 5. The Devil is there present Matth. 13. 19. 1. As an accuser as of Iob. 2. As an Opposer Zach. 1. 2. 3. As an Executioner Isa. 29. 13 14. This diligence is a setting ones self to procure to ones self the benefit of the exercise an indeavour and striving in good earnest to have the graces wrought in us which these exercises are to work This Diligence consists in three things 1. A taking pains to fit and prepare our selves for these Exercises before hand 2. A due carriage of our selves in them 3. A due use-making afterwards For the first we must all know that there is a very great natural unfitness in our hearts to perform any religious work any good work at all that which is of it self unfit to effect any thing must be fitted for the work before it be imployed in the same The heart of the best man is very apt to be out of tune as it were for Prayer Meditation hearing when it is exercised about worldly matters it is made very unapt to matters of godliness because it cannot converse in the world in that holy and discreet manner it ought wherefore it must be new tuned and that is to be the first pains of a good man without which his following labour is lost This preparation is double 1. Common to all Exercises of Religion 2. Proper to some special Exercises The common Preparation stands in four things 1. In knowledge of the Exercise to be performed both that it is by God required and what good he intends by and how he would have uâ— perform it For it is impossible that any man should well worship God in anything who hath not received convenient information of the nature and use of that thing No man can pray except he know what it is to whom to be made in whose Name and what good he shall attain by it Nor reade nor hear unless he know the needfulness and nature of these Ordinances For it is the Word of God by which all things are sanctified in that our minds are thence instructed of the lawfulness and manner of performing them This is the foundation which must be first laid to all that follows to be made acquainted what the exercise is what good it will bring how necessarily required that so a man may do what he does out of this knowledge and not serve God he knows not with what 2. A man before he comes into Gods presence about such works must repent of his sins yea renew his repentance bethinking himself of the several things which he latest committed to work a fresh measure of grief in his soul with a full determination of heart to strive more against them for God cannot endure to be served with a foul hand The sprinkling water must be sprinkled upon us and we must purge our selves from all uncleanness if we draw near to him So in the old Law they were to wash their clothes after some pollution and when God came to them to put off their shooes And that is it which David saith I will wash mine hands in
innocency and compass thine Altar A man must bring an undefiled spirit if he will pray he must work his heart to sorrow and resolution to amend his late sins for he cannot be welcome into Gods presence that is not cleansed from his wickedness or hateth to be reformed we must be pure if we will come into Gods presence 3. Prayer to God for his blessing must be prefixed to all religious services for our better inabling thereto for of our selves we can do nothing all our sufficiency comes from him who hath promised to hear us when we pray and to grant our petitions so that without seeking a blessing we cannot expect to finde it and therefore the Apostlē saith that all things are sanctified unto us by prayer even exercises of Religion the Word the Sacraments and the like yea and Prayer too by praying God first for his Spirit of Prayer Therefore he that will serve God aright must first crave his help and grace to serve him The fourth and last part of common preparation is by a preconsideration of the exceeding greatness of the Lord before whom we come and of our vileness baseness unworthiness to come before him that so we may be rightly affected with the regard of him Levit. 26. 2. So Cornelius saith that he and the rest were all there before God to hear what Peter should say unto them they had considered with themselves that God came to speak unto them and that they came to hear him for in what service we do not make account that we have to deal with the Lord our God and Maker and do not put our selves in minde what a one he is we shall not carry our selves aright towards him Abraham said he was dust and ashes when he prayed to God therefore the Lord hath set down a Preface before the Lords Prayer acquainting us what a one God is because by the thinking of him and striving to bring our hearts to conceive of him as such a one we should be better fitted to make the requests and supplications following the heart then must put it self in minde what it goes about and to whom it tenders a service I come before the Lord Almighty that hath my soul in his hand to hear him speak to me or to speak to him I draw near to the King of Heaven and Earth I present my self before his face let me frame my self so as befits his holy and all-searching eyes And this is the common preparation for our religious duties Now special preparation for special services follows to be spoken of that is to the Word to Prayer to the Sacraments and to a Vow For the Word The heart is to be framed to a resolution of obeying it in all things this is the honest and good heart whereof our Saviour makes mention in describing the good ground concerning this it is that our Lord saith again If you will do my will you shall know it This will give a man a good memory and a good judgement and the Lord to recompence this obedient resolution will become as he hath promised a Teacher to the humble so shall he be taught of God that comes with a firm purpose to be guided by God and that in all things Before you come to Church you should spend some time with your hearts to encline them and bow them to the testimonies of God and to say unto your selves I am going to hear what the Lord will say unto me seeing he is my Maker I will not harden my heart against him but I will be ready to know what he teacheth and not gainsay any thing that shall to my conscience appear truth and I will undoubtedly yeeld to that I know in practice for it is the word of him that is Lord of the spirits of all flesh then will the Word be powerful to make us able when we resolve before whatever it be to be willing 2. Before Prayer a threefold consideration is necessary of our special wants and sins and benefits that we may accordingly mention them in our Prayers The Lord hath promised he will grant us whatsoever we shall ask we must bethink our selves therefore what be those things that for our present estate we do stand in need of What sins had need to be pardoned and healed what benefits continued or new given and what we have already to give thanks for that we may with more earnestness pray when we know for what we will pray In the next place we must consider of Gods gracious promises that he hath made unto us to help and of his exceeding mercy goodness and power by which we are sure he is able and willing to help even of those Excellencies of God which the title Our Father which art in Heaven doth offer unto our consideration but principally Gods promise to hear and accept is to fill our mindes when we come before him as suppliants Thirdly For the Sacraments the special preparation is 1. By examining and judging our selves as the Apostle speaks that is a more narrow and diligent search for our estate and for our particular offences if we have forgotten any if through carelesnesse or guile we have let passe the sight and acknowledgment of any that now the old leaven may be cast out So saith the Apostle Examine your selves and again If we would judge our selves God would not judge us 2. We must labour to get a good appetite to this spiritual food to stir up in our selves an earnest hungring and thirsting after Christ and his benefits there God cals all that thirst to come and eat As a good stomack is a necessary preparation to our natural meals so to these spiritual meals is a good desire and longing for the grace there offered remission of sinnes past and power to live more blamelesly and holily hereafter Then when a man hath by special examination and judging himself found out his faults and humbled himself for them and also hath brought his heart to long for Christ Jesus to be his Saviour and to save him from the punishment and power of them by his body and bloud he is now fit to come to the Lords Table 3 He must meditate on Christs sufferings Lastly For a vow because this is a very solemn bond betwixt God and us I speak it not of imposed vows but assumed wherein we enter it behoves us very carefully to weigh the nature of the thing and our sufficiency for the same that we may not be rash with our lips to speak before our Maker which is principally spoken of vowing by Salomon for better not vow then not perform for want of which care many men have so intangled themselves as their vows have been occasion of exceeding much misery unto them as we have one fearful example for all in Iephta who though he did not so bad as is vulgarly thought for can any man imagine that the newly reformed Church of Israel at that time after so
be added to the natural or else little good will be done and these are two 1. Let them pray often to God to link their hearts together 2. Let them be frequent in performing all holy exercises one with another and specially in praying one with and for another Spiritual exercises breed spiritual affection and nothing is more binding then Religion Religious duties do both expresse and increase the image of God and that is amiable So much for love Now follow trustinesse and helpfulnesse both which we will put together as Solomon doth saying of a good wife Prov. 31. 11 12. That the heart of her husband doth trust in her And again She will do him good and not evil all the daies of his life God did make man and woman for the good each of other her to be his helper and him to be her guide This trusty helpfulnesse must be to each others bodies souls names and states Bodies in the careful avoiding of all things whereby they may bring sicknesses or diseases each on other and the willing and ready providing of all things that may continue health and recover it as attendance physick and the like Souls in shunning all such carriages as may provoke each others passions or other infirmities and using all good means of loving advice and admonition to help each other out of the same Namely in concealing each others infirmities and keeping each others secrets States in joyning together in diligent labour wise fore-cast and vertuous thriftinesse Thus for themselves Now in regard of their families they must joyn together in the planting of Religion amongst them by instructing and teaching them and by reading and praying with them the man as chief the wife as his deputy in his absence also they must oversee the waies of their family by looking what is done by them and seeking to redresse by admonishing and correcting what is amisse In regard of children they are 1. To bear moderate affections toward them Rachel and Hannah immoderately desired them others mutter because they have so many 2. To train them up in the fear of God Solomon who was the tender beloved the darling of his parents makes this the instance of their love in that they taught him wisdome and acquainted him with the Laws of God It was said of Herod that it was better to be his hog then his son 3. To reprove and chasten them for their iniquities Ely a good man came to a fearful end for neglecting this So much for their joint duties Now the several duties of each come to be handled and first we begin with the wife and then proceed to the husband The wife ows in one word subjection and this twofold to the husbands Person and to his Authority To his person 1. By acknowledging her self to be his inferiour God saith to Eve Her desire shall be subject to her husband and he shall rule over her The female sex is inferiour to the male and every woman as a woman is lower and meaner then a man as the Apostle proves because the woman was after the man and for the man and she was first in the transgression therefore she may not use Ecclesiastical Authority not speak in the Church as a Minister But to her husband not as a woman onely but as a wife she is inferiour and bound in conscience to be subject to his power and jurisdiction for this is a word of eternal and constant truth He shall rule over thee which she that will not yeeld to is an enemy to God and nature and cannot be a good wife 2. She is to reverence her husbands person both inwardly in heart and outwardly Inwardly Ephes. 5. ult she must fear him not with a flavish but awful fear that is she must have her soul so disposed to him as to be afraid to offend or displease him She must shew outward reverence also in her gesture behaviour and speech This is subjection to the husbands person Now to his Authority She owes 1. Cheerful obedience to all his lawful commands as the Church obeys Christ. 2. A quiet and fruitful receiving of his reprehensions as the Church also is patient toward Christ. Thus we have heard the wives duty The husbands duties are 1 Wisely to maintain his authority not so much by force as by vertuous behaviour avoiding especially bitternesse and unthriftinesse 2. He must wisely manage his authority The end of using his authority must be the good benefit and comfort of his wife and family for all government is by God ordained for the good of the whole not the pleasure of the Governour The husband must use his authority to edification and hearken to her when she speaks the Word of God as Abraham to Sarah Isa. 11. 6. 2. The things in which he is to use his authority he is to command what is to be done and forbid what is not to be done and reprehend where she offends 3. The manner of using his authority is with three vertues Wisdome Mildnesse Justice 1. Wisdome in commanding nothing but what is useful and weighty and grounded upon good and due reason 2. In his reproofs he must choose fit time when he and she are calm and fit place when none is present 2. Mildnesse or gentlenesse rather perswade then command if he chide her let it be with compassion and without bitternesse 3. Justice in willing allowing of maintenance to her according to his place and means in cherishing what is good and seeking to reform what is evil He must walk in all wisdome and knowledge 1 Pet. 3. 7. he should be an example of judgement gravity holinesse and wisely passe by many imperfections because they are fellow-heires of grace if there be not this wise carriage their prayers will be hindered contentions hinder such duties Thus much for private persons viz. Parents and Children Masters and Servants Husband and Wife Now follow the duties belonging to publick persons which are either in Church or Common-wealth In Church as Minister People In Common-wealth as Magistrate Subject Of Ministers and People The duty of the people 1. They ought to reverence their Ministers for the place in which God hath set them Isa. 52. 7. Rom. 20. 15. 2. They ought exceedingly to love them Gal. 4. 14 15. 1 Thess. 5. 12 13. 3. They must obey their Doctrine taught truly out of the word of God Heb 13. 17. 4. They must yeeld sufficient maintenance unto them 1 Cor. 9. 11. Rom. 15. 27. Gal. 6. 6. 1 Tim. 5. 17 18. The Anabaptists deny that Ministers may receive a stipend so doth Weigelius he cals them Stipendiarios praecones Vide Crocij Ante-Weigel part 2. cap. quaest 2. 5. They must defend them against the wrongs of bad men Rom. 16. 4. The duty of Ministers to their people Their duty is laid forth 1. By Titles as Watchmen Ezek. 3. 1. Labourers Matth. 9. 37. Light and Salt Matth. 5. 13 14. Shepherds
Son Vide Bezam * Hoc testimouio utuntur omnes Patres contra Arianâ—s ut probent uâ—am esse essentiam Patris Filii Bellar. de Christ. l. 1. c. 6 * Ariuâ— stumbled at the Greek Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord created me and on that corrupt Translation grounded his heresie That Christ was a creature Christ is God by nature Gal 4. 8. which place was strongly urged by Mr Cheynel against Earbury who held that the Saints have the same fulnesse of the God-head dwelling in them as it doth in Christ and that the Spirit is but the power of God in the man Christ An Account given to the Parliament by the Ministers sent by them to Oxford In the first Nicene Councel gathered together against Arius the Prince of all Hereticks who denied the Divinity of Christ there were 318 Bishops A man would think that there were but small difference it is but a little Iota between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the right believers could never be brought as Theodoret witnesseth either to omit the one or admit the other Dr Prideaux Ephesus Backsliding Iustinus 1. Imperator Edicto praecepit ut ne quis vel unicam syllabam in Doctrina Ecclesiae orthodoxae de Trinitate mutaret addita hac ratione quod in ipsis syllabis veritas fidei contineatur Vedel de Prud. vet Eccles l. 3. c. 3. * Vide Bellarm. de Christo l. 1. c. 13 14 15 16 17 18 19 20. The holy Spirit 1. Works grace in the hearts of all Gods people that is done by an almighty power Ephes. 1. 19. therefore â—e iâ— an omnipotent Essence 2. Dwels in the hearts of all Gods people therefore he is omnipresent 3. Assists the people of God in their prayers and increaseth their graces therefore he is an omniscient God In the Apostles Creed as I believe in the Father and in the Sonne so in the holy Ghost Credimus multuâ— sed in â—ibil praeterquam in Deum credimus Quid est in aliquem credere â—isi â—â— per omnia assentiri atque in â—o omnem spem â—iductâ—m collâ—cdrâ— Hoc autem â—â—lli creaturoe sed Deo duntaxat convenâ—â— 1 Pet. 1. 21. He is called the Spirit of truth Iohn 14. 26. the Spirit of adoption Rom. 8. 15. the Spirit of sanctification Rom. 1. 4. the Spirit of renewing Tit. 3. 5. Rom. 9. 1. Una tautum est in Deitate Persona Spiritus Sanctus est ut verba Christi ad Apostolos indidicant Luc. 24. 49. Cateâ—h Eccles. Polou c. 6. Vide plura ibid. The Father â—s prima Persona in order not in dignity 2. The fountain and original of the Derty unto the Sonne and the holy Ghost unto the Son giguendo unto the holy Ghost together with the Son spirando 3. He is unbegotten and proceeding from none Mr Dowâ— on Iohn 17. 1. Proprietates patris personales quibus à filio distinguitur Spiritu sancto sunt duae 1. Esse à se Pater enim ab alio non est 2. Gignere filium ab aeterno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wendelinus Quinque dicuntur de Deo Paternitas innascibilitas filiatio processio communis spiratio August Paternitas innascibilitas conveniunt solummodò Patri Filiatio tantummodò Filio Spiritui verò sancto processio communis spiratio Patri Filio respectu Spiritus sancti Raym. Mart. Pugio adversus Iudaeos part 3. Dist. 1. c. 5. Cartwright in his Harmony saith Hic locus eximius est ad asserendum processum Spiritus à Filio meaning Iohn 14. 15. The holy Ghost is called the Spirit of Christ and of the Sonne Rom. 8. 9. Gal. 6. as he is called the Spirit of the Father Mat. 10. 20. because he is breathed from both Vide Aquin. Sum. Theol. part 1. Quest. 36. Art 3. 4. In Ecclesiaveteri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in templo caâ—tari solebat quam orthodoxi hoc modo 〈◊〉 Gloria Patri Filio Spiritui Sancto in secula seculorum Ariani autem glorioe Filii Spiritus Sancti detpaheâ—tes fic eam concipiebant Gloria Patri per Filium in Spiritu Sancto Vedel de prudentia veteris Ecclesioe l. 2. c. 5. Dr Field somewhat qualifieth this opinion of the Grecians and saith they differ but modo loquendi they held saith he that the holy Ghost was not à Patre Filio but à Patre per Filium See Dr Halls Peace-maker Sect. 4. 1 Cor. 8. 6. Rom. 11. 36. Heb. 1. 2 3. Nec periculosius alicubi erratur nec laboriosius aliquid quaeritur nee fructuosius aliquid invenitur Aug. 1. de Trin. Simon Magus was the first man that denied the Trinity of Persons he saith they were Diversa nomina sub diversa operatione Irenaeus The Turks at their prayers use often to reiterate these words Hue Hue Hue that is He he he alone is God or There is but one only supreme power which they do in derision of Christians who as they say adore three Gods He who denies any one Person doth not worship the true God as the Jews and Turks and too many others in these dayes Iohn 16. 2. 1 Iohn 2. 22 23. No man can know the Father nor believe in him Iohn 14. 2. but by Christ. Vide Vedel de Deo Synagoga l. 1. c. 6. There are two sorts of the Works of the Lord. 1. Immanent terminated in himself his Decree 2. Transient the execution of his eternal decree in time 1. Quid nominis 2. Quid Rei a Decretum Dei est definita ejus sententia de rebus omnibus per omni potentiam secundum confilium suum efficiendis Ames Medulla Theol. Ephes. 1. 11. b Decretum Dei est actio illius interna atque aeterna quae ex rebus possibilibus atque indefinitis ea omnia sola quae jam fuerunt sunt erunt secundum sapientiae suae judicium immutabili liberrimae voluntatis placito ut ita fierent ad suam gloriam rectè praefinivit Gomarus in Thesibus Decretum est actio Dei ex confilio proposito suae voluntatis omnia omniumque rerum circumstantias omnes ab aeterno in se certò immutabiliter tamen liberè defimens Remonstrantes absolutum nullum admittunt decretum de futuro quovis contingenti sed conditionatum tantum Ames Cotan Though the Lord hath decreed sin to be yet he decreed it not as sin but as a means of the manifestation of his Justice on the wicked and grace on the Saints Ipsum peccatum quamvis non qua peccatum praefinitur in ipsa tamen praefinitione certò videtur aliquo modo dici potest decreti illius consequens effectus autem nullo modo Vult Deus actus bonos qua actus qua bonos malos qua actus non qua malos Rescript Ames ad responsuâ— Grevinch c. 13. Acts 2. 23. and 4. 28. Gen. 45. 5 6 7. 1 Cor. 10. 13. *
a spirit he hath communion with our souls and can dart thoughts into us so he filled the heart of Iudas 2. By outward objects he hath one temptation for the proud another for the timerous He tempts us 1. From duties as unseasonable and unfit 2. In duties Ezek. 14. 3 7 22. latter end 3. By duties to rest upon them Prov. 7. 14. Bonaventure reckons up six kindes of Satans temptations 1. Those which are so sudden that they do judicium rationis praevenire 2. They are often so secret that one cannot spy out where the temptation lies they do subterfugere rationem 3. Some of his temptations are so impetuous that they do vires transcendere 4. They are importunate in respect of their continuance 5. The way is so dark that misery and transgression lie at the door 6. Those fraudulent temptations wherein he prevails over us to be our own tempters The Saints may yet be comforted 1. That a restraint is put on Satan in all his temptations 1 Cor. 10. 13. 2. They shall tend to the increase of their graces Satans temptations and accusations increased Iobs graces 3. They have experience of the power of Christ within them experimentall knowledge is knowledge upon trial 2 Cor. 12. 19. 4. Hereby they know the power of Christs intercession Luk. 22. 31 32. and their own prayers Rev. 11. 7 8. 5. This quickens their wisdom and watchfulnesse 1 Pet. 5. 8. 6. His temptations and accusations shall increase their glory hereafter a The devi's power is not a physical but a moral power only that is by suggestions and temptations from sutable objects Astutiam suadendi non potentiam cogendi habet diabolus Austin Psal. 73. 48. 136. 4. The devil is magnipotent but not omnipotent saith Luther Daemones nâ—â— possunt quicquam creaâ—e sed posâ—unt crâ—ata specâ—â— tenus mutaâ—â— Quâ—maâ—modum docet Augustinus de â—â—â—it Dei lib. 18. cap. 18. Et ex co Theologi Scholasticique uno consensu Rainold de lib. Apoc. * They are so 1. Ratione causae they proceed from the Devil who is the father of lies 2. Ratione formae in manner of working they are but delusions 3. Ratione sinis Vide Aquin. part 1. Quaest. 110. Artic. 4. Quaest. 114. Art 4. The Schoolmen say the Angels if God would suffer them could tear the fabrick of heaven and earth in pieces The Devil is 1. A creature 2. A chained creature 3. A cursed creature 4. A conquered creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cameron saith Paul was beaten black and blew by some angel of Satan See my Annot in loc Quocunque volitant geheâ—nam catâ—nam suam portant say the Schoolmen Respectu culpae suae their proper place hell Respectu exercitationis humanae they have their principality in the air saith Aquinas Interpretes recentiores Paulum metapboricè dicunt in aere daemones collocasse quasi hostes è loco superiori cerviâ—ibus nostris imminentes ut reddamur cautiores Sanfordus de Descensu Christi ad inferos lib. 2. pag. 130. In pâ—nam suam inquit Bernardus in Cantiâ— â—â—rm 14. Diabolus Locum in aere isto medium inâ—â—r Coelum Terram sortitus est sciliâ—et ut videat invideat They that go to hell shall finde the fire no metaphor B. Bilsons Full Redemption of mankinde by the death of Christ p. 52. Vide Sanford de Descensu Christi ad inferos p 137 138 c. Nobis certum ignis flammarum in inferno nihil esse nisi metaphoricum pueriliter nugari quicunque corporea sive â—â—terialia sunt imaginati Chamierus tom 2. lib. 5. cap 2. Aquinas Supplem part 3. Quaest. 97. Artic. 5. holds it to be coâ—poreal yet ibid. Art 2. he holds the worm to be metaphorical * These Daemoniacks mentioned in Scripture were no other then such as we call mad-men and Lunaticks as appears by Iohn 10. 20. Matth. 17. 15. compared with Luke 9. Mr Mede on John 10. 20. Mâ— Elton on the tenth Commandment gives two rules to know 1. If the temptations â—e against the light of nature corrupted as for one to kil a parent without any cause 2. Blasphemoâ—s thoughts Gen. 3. 4. 1 Tim. 2. 14. 1 Sam. 15. 2 Cor. 11. 3. Tentare est propriè experimentum sumere de aliquo Diabolus semper tentat ut noceat in peccatum praecipitando secundum hoc dicitur proprium officium ejus tentare Aquinas part 1. Quaest. 114. Artiâ— 2. It seems to be taken from 1 Sam. 16. 14. * Rom. 8. 13. Gal. 5. 20. Satanae tradi idem est atque ex Ecclesia extra quam regnat Satan ejectum declarari quempiam non tanquam apud Satanam permansurum cum eo periturum sed contra ut miserrimi sui status sensu permotus resipisâ—at at que ita carne abolita quae antea ipsi dominabatur spiritus superior evadat ut ita salvus fiat Beza de excommunicatione Spectrorum vox est à veteri verbo specio hâ—c est video unde species item speculum composita item inspicio conspicio alia Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur Mat. 14. 26. Marc. 6. Graecanicam vocem vulgatam retinâ—it interpres sed spectrum praetulit Erasmus Vossius de orig progros Idol lib. 1. parte altera cap. 6. Agrippa hoc ipso exemplo Pythonissâ—e Samuelem eâ—ocantis consirâ—â—are conatur posse Spiritus fanctorum arte magica evocari Rainol de lib. Apoc. tom 1. c. 75. Vide plura ibid. ' As yesterday is put for the time past though long ago Gen. 31. 2. Exod. 5. 4. Josh. 10. 3 4 So to morrow is put for the time to come not the next day only Exo. 13. 14. Mat. 16. 30. * Isa. 57. 2. Rev. 13. 14. That it was not Samuel himself which appeared but the Witches familiar spirit in his likenesse these reasons prevail with me 1. Neither by Witches nor Devils could the souls of the Saints be commanded or disquieted from their places when they are in rest and peace 2. We are assured by the Doctrine of our Saviour Luk. 16. that God will send none from the dead to instruct the living 3. That which appeared received adoration at Sauls hands which the Angel refused at St Iohns Revel 22. and the soul of Samuel neither might nor would have accepted 4. Saul forsaken of God could not after death rest in the same place with Samuel the elect and approved servant of God Lastly The Fathers do for the most part resolve it was an illusion of Satan to stâ—ike Saul into desperation Bishop Bilsons Redempt of mankinde c. pag. 204 205. Luk. 16. Willet in loc Bellarm. de purg l. 2. c. 6. Viâ—e illum de Christolib 4. c. 11. Bellarm. de purg l. 2. c. 19. Scriptura Deos appellat qui nihil minus erant 1 Cor. 10. Ideò quòd Gentiles crederent Deos esse ut Deos ipsos venerabantur Ita Scriptura Diabolum Samuelem vocat
perferre nequeant Exclamant gemitus edunt vincuntur enim dolore quia deest illis inspirata patientia Lactant. de Iustitia l. 5. Vide plura ibid. Pax itaque corporis est ordinata temperatura partium Pax animae irrationalis ordinata requies appetitionum Pax animae rationalis ordinata cognitionis actionisque consensio Pax corporis animae ordinata vita salus animantis Pax hominis mortalis est Dei immortalis ordinata in fide sub aeterna lege obedientia Pax hominum ordinata concordia Pax domus ordinata imperandi atque obediendi concordia cohabitantium Pax civitatis ordinata imperandi atque obediendi concordia civium Pax coelestis civitatis ordinatissima concordissima societas â—ruendi Deo invicem in Deo Pax omnium rerum tranquillitas ordinis August de civit Dei lib. 19. cap. 13. Vide Thes. Theol. Salmur part 1. De perseverantia fidei The sure mercies of David Isa. 55. 7. * Quae promissiâ— non potest esse conditio nata ut quidam excipiunt quia condâ—tio esset nugatoria quasi diceret Dabo ut non recedatis si non recedatis ut perseveretis si perseveretis Rivet Disp. 11. de persev sanct Vide Croc. in Aug. confes Quaest. 4. c. 67. 2 Cor. 5. 14. Phil. 3. 7. We must deny our own natural wisdome in the things of God Prov. 3. 5. Christianity is a school sect of men that deny themselvs on religious reason See Luk. 24. 27 28 29. We should not only look to the setling of our particular assurance but also cast up our reckoning what religion may cost us Matth. 19. 21. Psal. 45. 10. Rom. 8. 3. 29. 15. 2 Cor. 8. 9. He denied himself for us in the joyes of heaven and in the glory of his Father See M. Hilders on Ps. 51. Lect. 74. M. Ball of the Cov. ch 11. D. Gouge on Ephes. 6. 14. One is said to please one when the chief cause which swayes him to a thing is the consideration of his will made known unto him that he would have it so It respects three several things 1. In reference to the act of any grace it implies truth opposite to hypocrisie prayer which proceeds not out of feigned lips truth in the inward parts Heb. 10. 22. Repentance Faith Love must be unfeigned 2. In reference to the object it takes it entirely thorowly without reservation loves God all in God his holinesse as well as his mercy hates all sinne and all in sinne Psal. 119. 6. 12. 7. 12. 8. 3. In respect of the motive or end singlenesse onenesse of heart Isa. 44. 20. Jam. 4. The comfort of all the Scriptures right to all the creatures benefit of all the Ordinances belongeth to the upright M. Harris The same boldnesse that innocency gives us before men sincerity will give us at the judgement of God * He is the same at all times when goodnesse is persecuted he is good when evil is in credit he is against it in all companies places he is the same in secret and publick because God is alwayes present and the same and so apprehended by the true hearted Revel 21. 3. See Mr Bridges Sermon entituled A vindication of Ordinances on Deut. 18. 15. D Hill on Eph. 4. 15. p. 18 19. M. Manton on Jam. 1. 19. pag. 153 154. M. Symonds Christian plea at the end of sight faith The Familists talk of living in God and upon God immediately they call Ordinances by way of scorn forms they are so if they be rested in but otherwise they are means of serving pleasing and obeying God M. Laurence his vindication of the Scriptures and Christian Ordinances See his Plea for the use of Gospel-ordinances In my first Book I have spoken of reading and meditating in the Word See Isa. 55. 20. Prov. 22. 17. Nehem. 8 3. We must hear the Word with faith Heb. 4. 2. that brings every truth to the soul with divine authority 1 Thes. 2. 13. Heb. 12. 25. and causeth the soul thence to receive it with assurance 1 Thess. 1. 5. and to submit to it See Job 5. ult Luk. 24. 15 30 Obedient hearing is made a sign of grace John 10. â—â— See Joh. 8. 27. A Song or Psalm is a composition of words in strict numbers fit to be uttered in a tunable voice or with an instrument David made many of these The word Psalme is usually limited to signifie a holy Song Fuisse in usua apud Christianos ab ipso exordio nascentis Eâ—clefiae ut in conventibus Ecclesiasticis Psalmodia primum locum haberet cognosci potest ex loco illo Apostoli 1 Cor. 14. 26. Item ex Tertulliano in libro de velandis virginibus extremo Bellarm. de bonis operibus lib. 1. cap. 14. That singing of Psalmes is a duty of the Gospel see Mr Cotton of Singing of Psalmes cap. 4. and M. Manton on Jam. 5. 13. and M. Fords Singing of Psalms a Christian Duty All the while the burnt-offering was in offering they bestowed themselves in singing and gladnesse as we sing a Psalm in the celebration of our Sacrament warrantably by this Mr Hildersam Heron. Singing of Hymns is by some counted an Ordinance that is any person of the Congregation exercising their own gifts should bring an Hymne and sing it in the Congregation all the rest being silent and giving audience M. Edw. See Dr Willet on Exod. 15. pag. 192. See 1 Chron. 15. 27 28. 17. 4 5. Baptisteria multae Ecclesiae retinent quaedam tollunt Organis pâ—eumaticis quaedam utuntur aliae non utuntur Nullae quod sciam ut Antichristianas Ceremonias damnant Crocius in August Confes. Quaest. 2. cap. 29. Hinc fracta illa Musica quae intelligentiam excludit abesse debet à sacris exercitiis pictatis saltem quae cum aliis habemus Ames Medul Theol. l. 2. c. 9. Hujusmodi Musica instrumenta magis animum movent ad delectationem quam per ea formetur interius bona dispositio In veteri autem Testamento usus erat talium instrumentorum tum quia populus erat magis durus carnalis Unde erat per hujusmodi instrumenta provocandus sicut per promissiones terrenas tum etiam quia hujusmodi instrumenta corporalia aliquid figurabant Aquin. 2a 2ae q 91. Art 2. ad 4 tum Musicae Organicae aec instrumentalis usus ita est permissus ac privatim inter Christianos indifferens ut multo satius sit publicè â—â— eo abstinere quam eam introducere aut continuare quia majus subest periculum quam aedificatio Rivet in Cathol Orthodox Talis debet esse Cantus qui intelligentiam verborum non impediat sed potius juvet Proinde quo modo probari potest illa fracta clamosa fragesa Musica in Templis qua ita canitur ut nihil penitus intelligas aut percipias praetâ—r harmoniam Musicam Zanchius in Ephes. 5. 19. Minimè omnium
between the Engl. and Rom. Ch. upon the Reform Sect. 21. Patriarchae in veteri Testamento non dum eraâ—t beati ideo nihil de hac re habetur expressum Salmer Comment in 1 Tim. 2. disp 2. * It can not be proved that any of the Fathers for three hundred years after Christ did make their prayers to any but only to God by Jesus Christ. But in them of later time there is some mention of praying unto them But where is either Commandment example or allowance of such prayers out of the Scriptures Dr Fulk on the Rhem. Test. 2 Pet. 1. 15. Heb. 13. 18. Orate pro nobis Insaniunt haeretici dum clamitant injuriam nos facere Christo Mediatori quoties vicissim Paulum câ—â—â—ros sanctos rogamus dicentes Orate pro nobis Estius ad locum Vide Estium ad Rom. 15. 31. ad 1 Thess. 2. 20. â— 2 Cor. 1. 11. ad Ephes. 3. 12. ad Heb. 7. 25. The Protestants confesse an honouring of the Saints in divers respects as 1. Giving thanks to God for his graces multiplied upon them 2. The honourable commemoration of their faith and vertues 3. A desire and profession of imitating their godly examples 4. That the holy Saints â—ow triumphing in heaven do pray for the state of the militant Church at the least in their general supplications But we deny that Saints departed may be invocated or properly prayed unto B. Mortons Appeal lib. 2. cap. 12. Sect. 1. Si invoceutur vivi à viventibus multo inferunt consultius invocentur Sancti defuncti cum majori flagrent charitate fâ—licioris sint ad auxiliandum conditionis Atque hoc argumentum addit Bellarminus adversarii nunquam solvere potueâ—â—nt sed Bellarminus ipse illud solvit Praefatur enim Cardinalis nos legere in utroque Testamento viventes à viventibus inâ—â—catos At defunctos esse invocatos aut invocandos à viventibus in neutro Testamento legimus nonne haec sufficiens solutio hoc facimus quia legimus illud non facimus quia non legimus D. Prid Lect. 15 de sanctorum Invocatione Bellarminus â—â—riens inter Virginem Matrem Filium divisibilem dimidiat animam Id. ibid. Vide plura ibid. The great end of all our requests should not be our own interest and concernment but Gods glory Psal. 115. 1. Reasons 1. Else they will not be successefull 2. Because otherwise our prayers are not prayers the end shews the quality of the action We must not only serve God but seek him How to know that Gods glory is the great end of our requests 1. By the working of our thoughts the heart worketh upon the end 2. By the manner of praying we must pray absolutely for Gods glory and submit to his will for other things John 12. 27 28. 3. By the dispo sition of our hearts when our prayers are accomplished God hath appointed prayer for other ends also 1. To be a profession of our dependance upon him that we might daily acknowledge Gods right and property in all we possesse we thereby disclaim merit in the highest mercy pardon of sin Jer. 3. 12 13. We professe our dependance for common mercies when we ask our daily bread 2. To nourish communion and familiarity between God and us Job 22. 21. Isa. 26. 16. 3. To keep the heart in a holy frame 1 Pet. 3. 7. 4. To quicken our affections to good things 5. To be a means of comfort and spiritual refreshing Job 16 20. Phil. 4. 6. Si orationem Dominicam nullis aliis cogitationibus incidentibus pronunciare noveris tum eximium magistrum te esse judicabo Luther in Joan. 17. Triplex est atteneâ—o quae orationi vocali potest adhiberi una quidem qua attenditur ad ver ba ne aliquis in eis erret secunda qua attenditur ad sensum verborum tertia qua attenditur ad finem orationis scilicet Deum ad rem qua oratur quae quidem est maximè necessaria Aquin. 2a 2ae Qu. 83. Art 13 Evagatio montis quae fit praeter propofitum orationis fructum non tollit Id. ib. Praier is one of the noblest exercises of Christian Religion or rather that duty in which all graces are concentred D. Taylor on Rom. 8. There is no duty hath more commands and promises to it and threatnings against those that omit it there is no one duty honours God more and is more honoured by him then prayer there is no one duty that a Christian hath more need of no one duty that hath been more practised then this God hath made many promises to praier 1. General that he will hear and answer us Isa. 30. 19. John 16. 23. 2. Particular â— Deliverance from any trouble and affliction Psal. 50. 15. oâ— strength and patience to bear it Jam. 1 5. 2. Whatsoever spiritual grace we stand in need of Luke 11. 13. 3. Inward joy and peace of conscience Job 33. 26. John 16. 24. Hildersam on Psalme 51. 7. A Saint of God had rather go without the mercy that he begs by praier then have a mercy without praier See Promises 1. To prayer in general 2. To the several parts of praier Clarks Holy Incense p. 1. to 9. Gen. 32. 26 28 Some say that praier commandeth God Isa. 45. 11. Deo sacrificium diabolo flagellum homini subsidium Aug. Prepare for prayer 1. By getting powerful apprehensions of the glory of God before whom you go 2. By getting your hearts sensible of what you pray for as pardon of sin power against it assurance of his love 3. Get your hearts separated from the world and all things here below M. Burr of Gospel-wor Isa. 1. 13. Every morning and evening the Sacrifice Exod. 29. 38. and Incense Exod. 30. 7 8. were to be offered up unto the Lord. These were ceremonial Laws but there is a moral equity of them which is perpetual and these Laws concerned the people as well as the Priests as appeareth Luke 1. 10. Hilders A readinesse to pray earnestly to God for good things and the same improved accordingly is a kinde of pawn from heaven to him that hath it that he shall receive the good things praied for Robins Ess. Obser. 48. Iames the brother of our Lord by oft kneeling his knees were benummed and hardened like the knees of a Camel Fox See D. Gouges Whole Armour part 2. Treat 3. Isa. 62. 6. Ephes. 6. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is attributed to hunting dogs which will not cease following the game till they have got it It was a prophane speech of that atheistical wretch that told God He was no common beggar he never troubled him before with praier and if he would hear him that time he would never trouble him again If we persevere not either God will not give us what we pray for or if he do we shall have it as a curse because it is not the fruit of praier Four things will drive the Saints
to God 1. The remainders of sin 2. The defect of graces 3. The Devils temptations 4. Outward affliction Matth. 14. To be weary of praier is to sin contra medicinam unicaÌ„ contra misericordiam maximam Mr Hildersam on Psal. 51. 5. Dr Gouges Whole Armour Treat 3 Part. 2. Petitio duplex est secundum rationem objecti vel rei quae petitur est enim vel apprecatio vel deprecatio Apprecatio est Petitio de rebus bonis communicandis Deprecatio est Petitio de rebus malis amovendis Ames Medul Th. lib. 2. c. 9. Temporalia licet desiderare non quidem principaliter ut in eis sinem constituamus sed sicut quaedam adminicula quibus adjuvamur ad tendendum in beatitudinem in quantum scilicet per ea vita corporalis sustentatur in quantum nobis organicè deserviunt ad actus virtutum Aquin. 2a 2ae q. 83. Art 6. See 1 King 8. 33. and so in other verses there of Saâ—â—mons prayer 2 Chron. 7. 1â— Gen. 2. 17. Domine hiâ— urc hic sâ—ca â—â— aeâ—ernum parce Aug. 〈…〉 2 Thess. 2. 3. Rom. 12. 14. Vide Rainold de lib. Apoc. Praelect 163. Orate pro anima D. Tayl. Epist. Dedicat. to the Rule and exercises of holy dying The faithfull sometimes in their mourning proceed to expostulations which are vehement interrogations expressed from them by their grief whereby they do expostulate with the Lord concerning the greatnesse or continuance of their afflictions as Moses Exod. 5. 22. Josh. 7. 6 7 8 9. the Church afflicted Lam. 5. 20. and our Saviour Matth. 27. 46. But we are to take heed that it be a holy fruit of a lively faith least it proceed from want of patience and degenerate to murmuring against God B. Down Christian exercise of Fasting See Psal. 132. 2 3 4. Mat. 5. 44. It was not so much votum as vaticinium D. Hackwell on Judg. 5. 31. See D. Gouges Whole Armour part 2. p. 192 193. Vide Balduinum de cas â—nsc lib. 2. cap. 7. 8. We may wish them temporal evil that so they may be converted Fill them with shame put them in fear Psal. 59. 11 12. As in confessing of sin we should chiefly â—eep over the Attribute which in committing sin we have chiefly wronged So in confession of mercy we should magnifie that Attribute chiefly which God in giving that mercy hath honoured See D. Gouges Whole Armour part 2. Treat 3. God is to be praised Isa. 43. 21. 1 Pet. 2. 9. He is fearful in praises Thou that inheritest the praises of Israel Psal. 22. 3. in another Psalme Praise waiteth for thee and in another He is greatly to be praised above all gods See Psal. 33. 11. 10. 7 8. Nehem. 9. 5. David earnestly cals upon all creatures to praise God in Psal. 148. Heavens Earth Sea Angels Men Beasts Birds Fishes Trees all things because in and from all we are to fetch matter of praising him It is the constant exercise of the blessed Saints and Angels in heaven Love is the grace of heaven and praise the duty of heaven * Thanksgiving doth continue increase and sweeten and sanctifie benefits As the Husbandman will continue to manure that ground which fails not to yeeld him a harvest so the Lord will continue to bestow blessings on them that are thankful to him for them yea he will addâ— new mercies to the old and give more and more greater and greater still increasing his bounty as they increase their thanksgiving for what they have received It sweetens the mercies causeth them to be more delightful and comfortable in that it causeth the sâ—ul to taste Gods goodnesse in them by which a man receives more comfort from these terrene things then a beast Lastly these benefits are sanctified to us thereby made holy in the use so that we have Gods allowance to use them and shall be bettered by them It is a comfortable and pleasant duty we again enjoy the sweetnesse of those benefits which we give thanks for to be telling and thinking of the good I have received and of the excellencies of him from whom I have received it and most needful because it is so often earnestly required and in regard of the great danger which follows if we do it not * The Papists joyn God and the Saints together they say Praise to God and the Virgin Mary Omnibus propemodum libris Gregorii de Valentia subjecta est haec clausula quasi succentivum carmen Laus Deo beatissimae Virgini Iesu Christo. Et sic saepe Baronius claudit Tomos Annalium censent enim Matrem Filio debere praeponi An poterit in tota Italia dari Templum Christo consecratum quod sit tam multis donariis opulentum quod tanta devotione frequentetur quam Templum Mariâ— Lauretanae Nec puduit Baronium sic claudere secundum volumen Annalium ut Mariae solius intercessioni acceptum referat successum laboris sui omnia bona quae à Deo accepit nulla facta Christi mentione Molinaei Hyperaspistes l 1. c. 5. 1 Sam. 1. 13. Vide Aquin. 2a 2ae q. 83. art 1â— Vide Robins Apol. Brownist cap. 3. Et Ames de consc l. 4. c. 17. Quaest. 5. Perkin sum lib. 2. de cas consc c. 7. q. 3. There were set forms of confession of prayer and praising God See 92. 102. 136. Psalms 2 Chron. 20. 21. 29. 30. Constantine the great prescribed a set form of prayer to his souldiers which is set down in Eusebius his fourth book In Origens time there were set forms of prayer used in the Church D. Preston The Book of Psalms was the Jewish Liturgy or the chief part of their vocal service wherewith they worshipped God in the Temple 1 Chron. 16. 7. See Ezra 3. 11. Mr. Mede on Matth. 6. 9. Habent Ecclesiae Reformatae passim ad Bibliorum aut Psalteriorum suorum calcem communes suas Liturgias confessiones quo suam in Fide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in cultu communionem ac unitatem publice contestantur Mares Quaest. Theol. Quaest. 11. Fuisse Liturgias formulas ordinarias precum in Ecclesia primitiva statim à temporibus Apostolorum colligi potest ex Iustino Martyre Tertulliano V. S. Id. ibid. Vide Balduinum de cas consc l. 2. c. 7. cas 13. Vides Ecclesiam incoepisse statim ab orbe condito semperque fuisse celebres ac solennes conventus hominum piorum quos quicunque negligunt contemnunt non erunt participes promissionum Dei quae tantum in Ecclesia valent efficaces ' sunt non extra Ecclesiam Quod certè veteres Hebraeorum tenuerunt hinc dixerunt qui contemnit solennes Ecclesiae coetus non habebit partem futuri seculi haec notent sectarii Paul Fag in Gen. 4. 3. Deus pluris facit preces in Ecclesia quam domi factas non ob locum sed ob considerationem multitudinis
after the Law of a carnal Commandment but according to the power of an indissoluble life This Priesthood receiveth not any alteration in regard of the person sustaining it not in regard of it self for as there is one Priesthood so one Priest The Levitical Priests died and the son succeeded the Father so that though the Priesthood continued and was of long continuance yet the Priest did not continue but our Priest continues one as well as the Priesthood so it is an unchangeable Priesthood and therefore compared also to Melchisedech of whom we hear once for all and no more a shadow of the unchangeablenesse of the Priesthood of Christ who therefore is called of that order for Melchisedechs Priesthood was never derived but Christ was likened to it and he resembled Christ in it You have the Properties of the Priesthood consider its parts The Acts to be done by the Priest are parts of the Priesthood The parts of the Priesthood of Christ are two 1. To expiate or make propitiation for sin or to perform the work of our Redemption and to apply it for thus he doth expiate He performeth it by two things the offering of his own self once for all to his Father as in all the sufferings of his life so in the last and worst of all in the Garden and on the tree whereon he bare our sins and was made a curse for us according as it is written His Person was the Priest God and man The Sacrifice was the humanity the Lamb of God that sin-offering trespasse-offering burnt-offering of a sweet savour acceptable unto God and the Altar which consecrated the Sacrifice was the Godhead by vertue of which merit was added to the sufferings of the humanity so he purged our sins by himself and made his soul that is himself a Sacrifice for sin And besides this Offering of himself he first took upon him the form of a servant that is was made obedient to his Fathers will to keep the Law in all things as one of us should have done and that in our stead He was made under the Law for us and hath brought in eternal righteousnesse For we must not alone satisfie God for our unrighteousnesse but also perform perfect righteousnesse else we could not be admitted into his favour wherefore the Sacrifice of the Law was first washed and then the parts laid on the Altar in the burnt offering And though Christ considered as a creature his humanity must needs be subject to his Father yet in such sort and manner by being made under the Law given to Adam as the Prince must be subject to his Father but not in the quality of Groom or Squire that were an abasement to him and more then could be required of him but for some offence Now this work of Christ whereby he offered himself to his Father 1. Is perfect and exact obedience to the Law as if he had been a son of Adam alone not God and man 2. In suffering of his wrath and curse and just punishment as if he had not fully kept nay as if he had fully broken the Law I say this offering did satisfie his Justice and make as it were perfect recompence and amends for the sins of mankinde God was as much honoured and his Law as much magnified in that it was so performed and he so obeyed by this one Person so great and worthy as if all men had perfectly obeyed that Law in their kinde and the Justice of God in hating sin and perfection of his authority in binding to punishment those that would not obey was as abundantly demonstrated in that so admirable a Person suffered for it as if all mankinde had suffered to all eternity Socinus saith The dignity of the Person makes nothing to the value of the suffering Grotius replies Poenam hanc inde fuisse aestimandam quod is qui poenam ferebat erat Deus etsi eam non ferebat qua Deus citat Act. 20. 28. 1 Cor. 2. 8. The dignity of the whole Person saith he contributes much to this estimation therefore it is emphatically called in Scripture The bloud of the Lord 1 Cor. 11. 27. The bloud of Christ Heb. 9. 14. The bloud of Iesus Christ the Sonne of God 1 John 1. 7. Grot. de Satisf Christi c. 8. Now after the making of this satisfaction follows the application of it For the sin-offering was not alone killed but also the bloud of it sprinkled upon the offerer and no man was esteemed purged from his sinne till the bloud of the Sacrifice was sprinkled upon him Therefore David saith Wash me with hysop and I shall be cleaner then snow and we are said to be chosen to life through the sprinkling of the bloud of Christ that is to say the giving of the vertue and merit of Christs death unto us signified by that sprinkling Now this application of the sufferings and obedience of our Saviour to us is done in time and severally and particularly to and for each when he pleaseth to bestow himself upon him and it is inseparably and immediately joyned in time and nature with justifying faith which at what time he workethin us at that time he maketh all he hath ours and in present possession giveth us his flesh and bloud that is to say the merit of his Passion and the work of our Redemption which in that flesh and bloud he accomplished This is the first part of his Priesthood Redemption the second is Intercession whereby he pleadeth our cause in the presence of his Father partly having done it already in the day of his flesh he offered up prayers for us and partly for ever when sitting at Gods right hand he intercedeth for us that is presents himself with the merit of his life and obedience as ours done in our behalfe and imputed unto us to take away the stain of our sins and to cause the Lord to accept us and our prayers and services and passe by all our sinnes and offences Christ appeareth in Heaven for his people 1. As an agent a Lieger Embassadour so Paraeus interprets Heb. 9. 24. Christs agency in Heaven is a continual Intercession which should it cease but for a moment what should become of his people here upon Earth Should Christ cease to appear in Heaven for us as he must do if he should come and abide here upon earth a thousand years together for he cannot in his Humane Nature appear both in Heaven and Earth at the same time all that time Heaven must be without an Agent an Intercessour 2. As an Advocate 1 Ioh. 2. 1. appears for us 3. As an Attourney Revel 3. 4. As a Solicitour M. Brinsleys Christs Mediatorship Christs Intercession consists in these particulars 1. Christ represents our Persons to God the Father before the throne of grace Heb. 9. 24. He appears as an Attorney for his Client Exod. 28. 12 29. He tenders all his sufferings to God in our
behalf Christ prayers ex vi pretii we ex vi promissi He tenders to God all his promises and the ancient decrees and purposes Iohn 7. 13. 2. He addes his own desires that they may be accomplished Iohn 17. 24. 3. He makes answer to any thing which is objected against any of these as the devil is an Accuser so he is an Advocate 1 Iohn 1. 2. 4. Christ doth this constantly and earnestly Rev. 8. 21. 5. He tenders also your desires mixeth his incense with your odours and he tenders them as his own as truely as he bears your sins he prayes your prayers Christs Intercession 1. Began immediately upon the fall he began to be Intercessour when he began to be a Priest this was part of his Priestly Office Revel 13. 8. Heb. 3. 4. Before he came in the flesh he interceded vi pretii praestandi since he ascended into heaven he intercedes vi pretii praestiti 2. His Intercession was effectual in all ages of the world ever since there was a golden Altar and an Altar of Incense one referred to Christs oblation the other to his Intercession Heb. 7. 25. Rev. 8. 2. 3. His Intercession is of as great extent as all Gods promises and Christs purchase Lev. 16. 12 13. Ioh. 16. 24. 4. All the long prayers Christ hath made for the accomplishment of the promises and necessities of the Church God hath heard Zech. 1. 12 13. 3. 23. Ioh. 1. 41. see 22. Because 1. Christ hath with God the Father one and the same will Ioh. 10. 30. 2. Because of the acceptation of his Person Ephes. 1. 6. Cant. 5. 6. 3. They are all offered on the Altar of his Godhead Heb. 9 14. So Christs Priesthood hath two parts 1. The work of our Redemption 2. The applying of it By Intercession forus and then by bestowing his bloud upon us to purge our consciences and actually to justifie us for these two go still together that the whole work may be Christs The Effects of this Priestly Office 1. Satisfaction This is implied in all those places where Christ is said to lay down his life as a price for sin and to become an Atonement for our iniquities Justice is satisfied by declaring a due measure of hatred against sinne and a due respect of his honour who is wronged by it 2. Reconciliation with God God is reconciled with us in Christ. 3. Obtaining of Remission of sins 4. Communication of his Spirit and Graces By his stripes we are healed The Priestly Office of Jesus Christ is the greatest Magazine and Store-house of comfort and grace on this side Heaven to all Christians Paul opens and presseth it on the Hebrews labouring with unbelief the Priestly Office of Jesus Christ. Both the Kingly and Prophetical Offices of Jesus Christ are principiated in this Revel 1. 16 18. See vers 13. Antichristianism is an invasion on the Priestly Office of Christ the Masse that Incruentum Sacificium is a derogation to the Sacrifice of Christ their prayers to Saints to his Intercession their satisfaction to his Satisfaction The Pope is styled Pontifex maximus Christ did by one Sacrifice perfect for ever those that are sanctified This Office of Christ is set up out of meer love and compassion for the relief of distressed souls Christs princely Office is for terrour Psal. 2. there is a mixture of terrour in his prophetical Office The light shined in darknesse and the darknesse comprehended it not The Covenant of Grace is laid upon the satisfaction of Christ Heb. 9. 14 15. He made full satisfaction to Divine Justice for all our sins else the Lord might come on the Debtor if the Surety had not made full satisfaction to the Creditor Ephes. 5. 2. Christ did more fully satisfie God and Divine Justice then if all we had gone to hell and been damned to all eternity the debt was now paid all at once not by a little weekly the Divine Justice would have been satisfying not satisfied by us We are not able to make any Atonement for sin Micah 6. 6 7. Psal. 49. 7 8. The Jews to this day believe that God is atoned by Sacrifices the Papists that he is pacified by penance and works of Supererogation But God now rejects all those things of his own appointment Heb. 10. 3 4 5 6 7 8. and Christ is set forth as a propitiation for sinne through faith in his bloud The Arminians although in words for shew they professe the satisfaction of Christ yet indeed they no lesse then the Socinians deny and overthrow the satisfaction of Christ and the efficacy of his merit They place not the nature of Christs satisfaction in that he on the Crosse sustained the person of the elect for this they deny and so satisfied God the Father for them as if they had satisfied him in their own person But in that that he got the Father a right and will of entering into a New Covenant with men which he might make with them upon any condition as well of works as faith Also they deny that the end of the satisfaction or merit and death of Christ is the application of the reconciliation and remission of sins Sacrifices of the old Testament were 1. Living things 2. Not living but solid as bread 3. Not living and liquid as wine and oyl There was alwayes Destructio rei oblatae if it was a living thing it was slain answerable to which Christ is said to be a Lamb slain Heb. 9. 22. if it were not living and solid it was bruised so Christ was bruised for our iniquities if it was not living and liquid it was poured out so Christ. Some object against the equity of this How could God punish an innocent person for the nocent This was equal since all parties were agreed 1. God the Father Matth. 3. 17. 2. Christ Heb. 10. 7. There was the ordination of the Father and free submission in Christ. It is no injury to require the debt of the Surety Again Some object this How could Christ being one Person expiate the offences of so many thousands Adam by vertue of his publick capacity could ruine all Rom. 5. 15. to the end therefore Christ might much more expiate the offences of many because of the dignity of his Person And for this reason his sufferings though but temporary might compensate Justice for the eternal torments of sinners sith sufferings are not finite in their merit and efficacy though discharged in a short time Act. 20. 28. God was more pleased with his sufferings then displeased with Adams sin The Socinians make this the only cause of Christs suffering to be an example to us this is the lesse principal They say God may have that liberty which man hath a man may forgive his neighbour offending without satisfaction and so may God God could have pardoned sin without satisfaction Quid omnipotente potentius saith Austin But this way of Christs suffering was expedient First In reference
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
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