neither are indeed profitable for the soul this is a false Ministry Such is the Ministry of the Church of Rome where men are appointed to say and sing the Word Psalms and Prayers in an unknown tongue a service unhallowed not ordained of God so when men are appointed and assigned to offer a propitiatory Sacrifice for quick and dead that is as they call it to celebrate Masse for Christ never appointed a sacrificing Ministry in the New Testament nor any other Sacrifice but the Sacrifice of prayers thanksgivings alms and of our selves And this is the first abuse of Church-Discipline The second is When those that are not Ministers are allowed to intermeddle in ministerial functions and actions proper to the Ministers that is to men set apart by a known and publick order to give attendance unto some Ecclesiastical function As for example amongst us once women were admitted to baptize and so if any do take upon him to preach or administer the Sacrament that is not admitted to the order of the Ministery This is a great abuse of Church-Discipline and to joyn with such knowing them to be such is a sinne A third fault in the Church-Discipline for the Ministery is when wicked erroneous scandalous men are let in and suffered to abide in yea or any without due care of trying them for Timothy was to lay hands upon none rashly A fourth fault is when good and able men are either kept out or thrust out for things of no moment And these be the abuses of Church-Discipline in regard of the Ministry The abuses of it in regard of the people follow as First In the Governours publickly when either Excommunication is abused or when too much rigour is used toward the penitent Now Excommunication is abused three wayes 1. When it is put into the hands of too few especially such as have nothing to do with it which was the fault amongst us formerly for the Chancellour or Official or his Deputy as the Deputy of the Bishop took all the matter upon him some Ministers names though not the Pastour to the offender being set to alone as a cipher for fashion sake This being a chief part of governing the Church belongs to the Pastours of the Church Paul did not himself excommunicate but appointed that the Corinthians should excommunicate the incestuous person Indeed he did deliver Hymeneus and Alexander to Satan as it seemeth himself but this was because they themselves were Pastours and so would not excommunicate themselves or taking upon them to be teachers of the Church at large were not to be medled with by any particular Governours of any particular Church But if the Apostles did alone do this in regard of their supereminent Authority it follows not that others may do it now for in this unlimited and supereminent power the Apostles were not to finde any Successours because they had no Successours in the eminency of Gifts without which such Authority must needs prove mischievous in any one mans hands Secondly Excommunication is abused when it is pronounced against men for small and trivial offences to pronounce a man a child of the devil and out of the state of grace because he will not pay a small summe of money for a fee or because he forgets to appear at the Court-day or for such toyes but most of all it is abused when it is pronounced against men for well-doing as it was against the blinde man and as Diotrephes abused it against those that would receive Iohn the Apostle and his Epistles as often heretofore amongst us it was abused against those that refused rashly and unadvisedly to swear when they were willed so to do and against those that went to hear the Word preached abroad when they had it not at home and the like The last abuse of Excommunication is when it is done privately before one or two before the Judge and his man or his mans Deputy so the most solemn Censure of the Church is denounced against a man no man knowing of it So much for the abuse of Church-Discipline in regard of Excommunication now it is also abused in regard of too much rigour to the offendor when upon his repentance he is denied to be received in again to the Church which was the fault of some few men in austerer times or when too much bodily exercise of humillation was cast upon them as a penance to last seven yeers and the like this was to turn sound repentance into an outward form for so soon as ever the penitent did shew sound humiliation and sound purpose of amendment after some convenient time of his trial lest he should be swallowed up of grief he should be taken into the Church again as a member of it Now the private Discipline pertaining to every man is abused 1. By contemning and setting light by the Censures and Admonitions of the Church which if they be rightly passed they are terrible and should not be despised 2. A free conversing with offendors and sinners that are scandalous and having familiarity with them Indeed the natural bonds betwixt Father and Mother Master and Servant Prince and Subject cannot be dissolved by any wickedness no nor by Excommunication but the bonds of familiarity are so far as may be without neglect of duty in regard of these places A Father must keep his child though excommunicated and not suffer him to perish a childe his father and so in the rest but familiarity loving and kinde society even in such cases is to be denied and where these bonds are not so much as may be all society but to converse with them be merry with them play eat and drink with them that are notorious offendors chiefly excommunicate is a great offence against God and endangering of ones self to infection by them Lastly Obstinacy against Church-Discipline and publick or private admonition viz. a refusing to confess ones fault and to shew publick repentance for publick sins private for private is a great disorder which was the offence of the incestuous person at the first for he stood in his sin and cared for no reproof And Paul blames those of the Corinthians that being admonished by his betters had not repented of their fornication drunkenness he must needs mean of publick repentance for their known offences in this kinde because if they had been private he could not have told of them and whether they had in private repented or no how could he tell but yet it is sure there is no true private repentance when men are not willing to shew it publickly in such case On the other side he greatly praiseth them because they had received Titus sent by him for this purpose with much fear and trembling and so consequently with all obedience had submitted themselves to his admonition to do any thing he required for the giving of the Church satisfaction in regard of their offences 2 Cor. 7. 15. These be the sins condemned in this second
tolerabitur in Ecclesia Musica instrumentalis Organa illa Musica confragosa quae varium vocum garritum efficiunt Templa lituis tubis â—isâ—ulis personare faciunt Quorum Ditalianum Pontificem primum auctorem fuisse Platina affirmat Zepperus in Polit. Eccles. Mr Ball in his Catechism and in his first Chapter of the trial of the grounds of Separation * Mr. Wheatley on the second Command True Christian prayer is a right opening of the desire of the heart to God D. Goug Whole Armor It is an acting and moving of the soul of man toward God that we may affect him with his own praises or the merciful consideration of our suites Oratio est voluntatis nostrae religiosa repraesentatio coram Deo ut illâ— Deus quasi afficiatur Ames Medul Theol. l. 2. c. 9. Because religious speech is the chief speech which we can use therefore as preaching is called Sermo so prayer is of the Latines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called Oratio B. Down of prayer ch 1. Prayer is called a religious expressing of the will 1. Religious because it proceeds from religious vertues faith hope and love to God 2. Because it is to be offered to God only 2. Of the will the regenerate part of it One saith Prayer is an expression of the desires of the regenerate part Revel 5. 9. By this argument the Fathers prove that Christ is God and that the holy Ghost is God because he is prayed to See D. Gouges Whole Armor part 1. Salmeron saith It is more pious to pray to God and the Saints together then to God only Aquinas 2a 2ae Quaest. 83. Art 4. thus distinguisheth Oratio porrigitur alicui dupliciter Uno modo quasi per ipsum implenda Alio modo sicut per ipsum impetranda In the first way we must pray to God only in the second saith he we may pray to the Saints and Angels A sancta Trinitate petimus ut nostri misereatur ab aliis autem sanctis quibuscunque petimus ut orent pro nobis Aquin. ubi supra See Down on John 17. 1. and B. Daven Determinat of 44. Question ch 10. that God alone is to be called upon and ch 11. that we ought not to invocate any creature Vide Mornay de sâ—râ— Eucharistia l. 3. c. 12. 13 14. The Church knew not what praying to Saints meant four hundred years after the death of our Saviour Christ there cannot be found one word in all the ancient Writers but what makes for the condemning of those that prayed to Saints therein imitating the example of the Paynims towards their gods Phil. Mornay of the Church c. 5. Sacrifices are to be offered to God alone Exod. 22. 20. Invocation whether by prayer or by thanksgiving is a Sacrifice more excellent then all other Psal. 50. 8. 13 14 15. Heb. 13. 15. He that is Mediator must be worshipped because he is God Christ God-man is the object of divine adoration but whether he be to be worshipped because he is Mediator or under this formal consideration of Mediator See M. Gillesp. Aarons Rod bloss l. 2. c. 6. p. 230. against it Vide Ames Assert Theol. de Adoratione Christi Vide Voetii Theses Hornbeck Apparatum ad controversias Socinianas p. 36 37 38 39 40 c. Christus vel ut Deus vel ut Mediator consideratur Sicut Deus dirigimus precet nostras ad cum Adoramus enim Deum Patrem Filium Spiritum Sanctum sic ut Mediator pâ—eces nostras facimus per propter Christum Stres in Act. 12. 20. Lipsius when he was a dying thus prayes O Mater Dei adâ—is famulo tuo cum tota aeternitate decertaâ—ti non me deseras in hac hora à qua pendet animae meae salus aeterna Drexel de Aeternitate considerat Sect. 3. 1 Tim. 2. 5. To call upon God in the name of Christ imports two things 1. To desire that for Christs sake we may be heard 2. To believe that for Christs sake we shall be heard B. Down of prayer cap. 18. It imports 1. That we look up to Christ as obtaining this priviledge that we may ask 2. That the things we ask have been purchased by him 3. To ask in his strength 4. That he intercedes now in Heaven for us * God hath set special bounds 1. To our faith he teacheth us what to believe 2. To our actions he teacheth us what to do 3. To our prayers he teacheth us what to desire The matter of prayer in general must be things lawful and good D. Goâ—ges Whole Armour part 1. The properties of prayer I must pray 1. With understanding 1 Cor. 14. 15. 2. Give up all the faculties of the soul in it 2 Chron. 20. 3. 3. There must be breathings of the Spirit of God Rom. 8. 28. 4. Come with a holy freedom with the Spirit of adoption See Exod. 32. 10. 14. 15 22. 2 King 19. 4. Psal. 2. 15. Mat. 15. 22. to 28. Heb. 5. 7. 1 Cor. 12. 8. See these Parables Luk. 11. ch â—8 ch to this purpose Qui timide râ—gat negare docet * Psal. 62. 8. 1 Sam. 1. 15. This was shadowed out in the Levitical Incense and the whole burnt-offerings which could not be offered without fire nor might with any but that which came from heaven the fervency of Gods own Spirit in us The efficacy of prayer lies in the fervency of the affections and the arguments of faith drawn from the promises of God or relations of Christ. A fervent prayer consists in three things 1. When we lay out much of our spirits and hearts in prayer 2. When it is performed with a great deal of delight 3. When it is continued in Be sensible of your own unworthinesse John 9. * See B. Down of prayer c. 19. 1 King 8. 30. Men neglect prayer 1. Out of Atheism 2. Hypocrisie Job 27. 10. 3. Carnal delight 2 Tim. 3. 4. 4. For want of peace or spiritual strength Cajetane saith for prayer to any but God we have no warrant in all the Scripture Vide Riveti Grot. Discus Dalys Sect. 9. The Papists acknowledge Invocation of Saints not used in the Old Testament and give us reason for it because the souls of the Patriarks were not then in heaven and so not to be invocated yet do they alledge very many places for it out of the Old Testament to make a shew of Scripture So for the New Testament They acknowledge invocation of Saints departed was not commanded or taught by the Apostles or in their time yea and give us reasons why it was not published at first because it had been unseasonable and dangerous for Jew and Gentile at first to have heard it lest they might think the Christians set forth and worshipped many gods or that the Apostles were ambitious of having such honour done them after their death Yet they bring many places of the New Testament for a seeming proof of it D. Ferns Divis.
God with Flute and Harp they think is moral and binds in respect of the thing it self and warrants in respect of the manner Musick say they is a natural help to devotion which doth not further it by any mystical signification but by a proper and natural operation and therefore is not a typical Ceremony Nature it self and God have fitted it to accompany a holy Song Paul bids us edifie our selves in Psalms and a Psalme is a Song upon an instrument Not only Dr Ames opposeth it but Aquinas Rivet Zanchius Zepperus Altingius and others dislike of Organs and such like Musick in Churches and they do generally rather hinder edification CHAP. IV. Of Prayer IT is a calling upon God in the name of Christ with the heart and sometimes with the voice according to his will for our selves and others Or It is a calling upon God in the name of Christ with Petitions and Thanksgivings joyned with confessions of sinne and deprecations of punishment Or thus Prayer is a lifting up of the heart to God our Father in the name and mediation of Christ through the Spirit whereby we desire the good things he hath promised in his Word and according to his will First It is a lifting up of the heart to God by way of desire and this is represented by those natural gestures of lifting up the hands and eyes to heaven See Lam. 3. 41. Psal. 25. 1. To thee O Lord do I lift up my soul. Which phrase implieth 1. That the soul is sluggish and pressing downward for sensible helps 2. It denotes confidence a heavenly temper It is not your eyes voice or bodies lifted up but your hearts and spirits thy heart in prayer must be with God in heaven thy heart must beleeve lay hold on the promise To pray then is a difficult duty how hard is it to call off the heart from other things to get it united in prayer to seek the Lord with our whole hearts if there be distraction lazinesse or deadnesse we cannot say With my whole heart have I sought thee Secondly The object of prayer is only God Rom. 10. 14. faith and calling upon God are linked together as none but God is the object of faith so neither of prayer as it is the property of God to hear our prayers Psal. 65. 1 2. so invocation is a worship proper to him alone therefore the Papists prayers to Saints Angels and the Virgin Mary are sinful since prayer is a divine religious worship and so may be given to none but God himself All worship is prerogative and a flower Of his rich Crown from whom lies no appeal At the last hour Therefore we dare not from his Garland steal To make a Posie for inferiour power Herberts Poems the Church To pray to one supposeth in him two things 1. Omniscience knowledge of all hearts of all our wants desires and groanings 2. Omnipotence power in his own hand to help and these are peculiar to God alone Psal. 65. 2. 1 Kings 8. 39. M. Lyf Princip of faith and a good consc c. 42. Therefore our Saviour when he informs us how we should pray he bids us say Our Father Luk. 11. 2. Rom. 8. We cry Abba Father it is a familiar intercourse between God and the soul. Thirdly All our prayers must be made in the name of Christ Iohn 14. 13. 16. 23 24. Themistocles when the King was displeased brought his Sonne in his arms there is no immediate fellowship with God As God and man are at variance Christ is Medium reconciliationis as reconciled he is Medium communionis Ephes. 3. 12. The Father is the ultimate object of our faith and hope Christ the intermediate by whom we come to God Iohn 15. 16. The Priest only in the Law burnt incense to God Exod. 30. Revel 5. 3. See chap. 8. 3. by the incense our prayers are shadowed out and figured Psal. 141. 2. the Sacrifice was to be brought to the Priest and to be offered by his hands Levit. 17. 3 4. We must pray to the Father through the Son by the holy Ghost Deus oratur à nobis Deus orat in nobis Deus orat pro nobis Some say the prayers of Gods people are not only to be directed unto God but Christ as Mediator Luke 11. 5. Mat. 15. Iesus thou Sonne of David not Son of God afterwards she cries Lord help me all the Petitions in the Canticles they say are directed to Christ as the Churches husband They give these reasons for their opinion 1. We ought to beleeve in Christ as Mediator Ioh. 14. 1. See Rom. 3. 25. therefore we ought to pray unto him as Mediator The worship of all the reasonable creatures is appointed to him Heb. 1. 6. 8. The Saints have directed their prayers to him 1. Before his Incarnation Abraham Gen. 18. Iacob Gen. 32. 24. 2. In the dayes of his flesh the woman of Canaan Matth. 15. 22. the thief on the Crosse. 3. Since his Ascension into heaven Acts 7. 51. There is a double Object of worship 1. Materiale whole Christ God man in one Person Heb. 1. 6. 2. Formale the God head of Christ when we pray to him we pray to his Person but the ultimate and proper object of our prayers is the Divine Nature 1. In all our duties we are to take in the whole object of faith Iohn 14. 1. 2. This is the right way of honouring the Father according to the plot of the Gospel Iohn 14. 13. 5. 23. 3. This is the onely way to come to the Father to obtain any mercy of him Iohn 14. 6. 6. 57. 4. This answers the grand design of the Gospel that each Person of the Trinity may be glorified with a distinct glory In him onely we are accepted 1 Pet. 2. 5. We need no other Mediators nor Intercessours They who pray to God without a Mediator as Pagans or in the name of any other Mediator but Christ as Papists pray not aright We bear a natural reverence to God we must honour Christ also Iohn 5. 23. put up our requests into Christs hand that he may commend them to his Father and look for all supplies of grace to be dispensed in and through him Ephes. 2. 18. and 3. 12. Rom. 5. 2. In which three places the word rendred Accesse is one and the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It properly signifies a manuduction or leading by the hand The Israelites under the Law were tied to pray either in the Tabernacle and Temple Deut. 12. 5 14. Psal. 99. 6. or else towards the same 2 Chron. 7. 38. 1 Kings 8. 44 48. Psal. 138. 2. Dan. 6. 10. yet now all such distinction and difference of place being but ceremonial is abolished For that one place of prayer and Sacrifice was a type of Christ Jesus the alone Altar and the praying in or towards the same did figure out thus much that only in the mediation of Jesus Christ
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
day offered See Exod. 29. 38 39. 30. 7 8. therefore every man should pray by himself twice a day Christ teacheth us in the 4th Petit. to pray every day that is every day of our life Secondly Every morning we have received Gods special blessing and every evening we have need of it therefore are so oft at least to addresse our selves to solemn praier Thirdly All things must be sanctified by praier and thanksgiving therefore the common labours of the day and rest must be so sanctified Fourthly We may so more freely pour out our whole hearts unto God Every one hath particular sinnes to acknowledge and particular wants to be supplied Fifthly This both gives the best evidence of the uprightnesse of a mans heart and argueth a great familiarity with God and is most comfortable It is not meet to utter secret praier so loud as any other should hear it Fifthly Praier is ordinary or extraordinary Extraordinary praier is that which after an extraordinary manner even above our usual custom is poured out before God This consisteth partly in ardency of affection and partly in continuance of time 1. Ardency of affection Ion. 3. 8. Exod. 32. 32. Luke 22. 44. compared with Heb. 5. 7. 2. Continuance of time when praier is held out longer then at usual and accustomed times Gen. 32. 24. 2 Sam. 12. 16. Luke 6. 12. Iosh. 7. 6. continuance in time must not be severed from fervency in affection For though praier may be extraordinarily fervent when it is not long continued as Christs praier Luke 22. 14. yet ought not praier long to continue except it be hearty and fervent for then it will be no better then much babling Mat. 6. 7. Extraordinary praier is extraordinarily powerful and effectual either for preventing and removing great judgements or for obtaining singular blessings Another thing considerable in praier is the gesture Gestures have the force as it were of speech in praier kneeling or prostrating the body speaks humility Beating the brest Smiting upon the thigh are significations of sorrow Lifting up the eyes and hands to heaven argue a fervent and attentive Spirit We have the examples of Gods servants Dan. 6. 10. Ezra 9. 5. Acts 7. 60. 9. 40. 20. 36. and our Saviour Christ himself for kneeling in praier on the bare ground Luk. 22. 41. and Paul also Acts 21. 5. the holy Ghost expresseth the duty of praier in this phrase of kneeling unto God Isa. 2. 14. 45. 23. M. Hildersam on Psal. 51. 7. Lect. 115. We should if conveniently we may kneel at praier because we have no gesture in use amongst us so fit to expresse our humility by there is a plain Commandment for it Psal. 95. 6. 2. They that cannot kneel should stand or shew as much reverence with some other gesture and posture of their bodies as they can for standing there are directions Nehem. 9. 25. Mark 11. 25. and for the bodily reverence that they should strive to shew which can neither kneel nor stand up we have old and weak Iacobs example Gen. 47. 31. M. Hildersam Sitting though among us it do not seem a fit gesture in publick praier yet privately it hath been and may be used 2 Sam. 7. 18. 1 Kings 19. 4. B. Downame of praier ch 21. Our gesture in praier must be reverend and humble Psal. 95. 2. Ezra 9. 5 6. Kneeling is the fittest gesture to expresse both these and most proper to praier If conveniently we cannot kneel then stand This gesture Christ warranteth Mark 11. 25. Luke 18. 13. the poor humble Publican stood when he praied To pray sitting leaning with hat on head or any such like gesture when no necessity requireth argueth little reverence and humility Doctor Gouges Whole Armour Part 1. Sect. 11. The Jews did pray with bended knees especially in the act of adoration or repentance when they begg'd pardon of sins from God 1 Kings 8. 54. Notent hoc â—ulici delicatuli qui cum Iudaeis unum genu Christo flectunt Cornel à Lapid in Matth. 6. 5. We must use that gesture which may best set forth and declaae our humble heart and holy affection unto God M. Perkins Our Saviour Christ praied kneeling Luke 22. 41. sometimes groveling Mat. 26. 39. sometimes standing Iohn 11. 41. Luke 18. 13. The praying towards the East was ancient but afterward changed because of the abuse of the Manichees who superstitiously worshipped the Sunne rising in the East yet was it afterward revived again by Pope Vigilius about the year 537. B. Morton Protest Appeal lib. 4. cap. 28. Sect. 1. Vide Voss. de Orig. Progress Idol lib. 2. c. 3. The Jews praied toward the West Ezek. 8. 16. the gate of the Tabernacle looked toward the Sunne The Holy of Holies opposite to it was turned toward the West Whence they necessarily adored the West which Moses did for that cause lest if they had turned toward the Sunne they should have adored the Sunne it self rather then God But Christians ne viderentur judaizare praied toward the Sunne rising neither only for that cause but because Christ was called by the Prophets the East Luke 1. 78. so the LXX translated the Hebrew word Ier. 23. 5. Zech. 3. 8. 6. 12. Scaliger Elench TRIHAERES Serar c. 20. Tertullian in his Apologie writes that the Heathens thought that the Sunne was adored by Christians because they praied turning toward the Sunne Vide Seldenum de Dis Syris Syntag. 2. c. 8. For the place of praier we must know that the praier sanctifies the place and not the place the praier We reade of the Saints praiers made in the Temple 1 Kings 8. 23. in their own houses Acts 10. 30. on the house top Acts 10. 9. in the open field Gen. 24. 63. in a mountain Luke 6. 12. in a ship Ionah 1. 6. in the midst of the Sea vers 22. in a fishes belly Ionah 2. 1. in a journey Gen. 24. 12. in a battell 2. Chron. 14. 11. That promise Matth. 15. 19. is not made to the place but to the persons gathered together by common consent in Christs Name For the Time It was an ancient custome saith Drusius de Tribus Sectis Iudaeorum lib. 2. to pray thrice a day Psal. 55. 18. which hours they define the third the sixth and the ninth The third answers to nine before noon The sixth is our twelfth the ninth the third after noon The Papists place Religion in their canonical hours as though God were more ready to hear one time of the day then another B. Down of praier c. 27. Vide Bellar. de bonis operibus in partic l. 1. c. 11 12 13. After praier there must be a waiting upon God and we must observe whether he grants or denies our requests that we may accordingly either be thankful or humble Psal. 5. 38. 85. 8. 102. 1 2. 104. 27 28. Hab. 1. Christ saith Iohn 17. Father I thank thee
the Glory for ever and ever Amen For howsoever this clause is omitted of the Latine Interpreters and is rejected by Erasmus yet was it added by our Saviour and registred by Matthew For 1. The Greek Copies have it 2. The Syriack Paraphrast translateth it 3. The Greek Writers expound it as Chrysostom and Theophylact. And 4. It is not only consouant with the rest of the Scriptures but also in this prayer hath a necessary use For praise is to be joyned with prayer the Petitions contained a specification of our desires this conclusion partly a confirmation of our faith joyned with praising God in these words For thine is the Kingdome and the Power and the Glory for ever and ever and partly a testification both of our faith and of the truth of our desires in all the former Petitions in the word Amen It appeareth manifestly that this sentence was borrowed from the Prophet David 1 Chron. 29. 11. with some abridgement of the Prophets words 2. Without this we should not have had a perfect form of prayer it consisteth of Thanksgiving as well as Petitions It is both a Doxologie a giving praise and an Aitiologie a rendering a reason therefore our confidence is in thee and thou wilt doe for us according to our requests God in this reason is set out by his Attributes for these words Kingdome Power Glory For ever doe point out four distinct Attributes of God which are 1. Soveraignty Psal. 22. 8. Kingdome 2. Omnipotency Ier. 32. 17. 2 Chron. 20. 6. Power 3. Excellency Psal. 113. 4. and Isa. 6. 3. Glory 4. Eternity Psal. 90. 2. Isa. 57. 15. For ever These Attributes are applied to God by a special property and excellency So much doth that Particle Thine and the Article The import As if he had said Thine and thine only are these Thine they are originally of thy self and that in an infinite measure and degree Though the Particle Thine be but once expressed yet by vertue of the copulative Particle And it is particularly to every of the other properties As for the 4th Attribute Eternity intimated in this clause For ever it is so expressed as appertaining to all and every of the other three For Gods Kingdome is for ever his Power for ever his Glory for ever and whatsoever else is in God is as God himself for ever There is a two-fold Kingdom of God 1. Universal which some call the Kingdom of his Power whereby he ruleth and governeth all things Psal. 103. 19. 2 Chron. 20. 6. 2. Special the Kingdome of Grace in this life and of Glory in the life to come In the former he communicateth Grace to his servants ruling in them by his Word and Spirit In the later he communicateth Glory to his Saints vouchsafing unto them the fruition of himselfe who shall be to them all in all Gods only is truly and properly power his is the power see Psal. 62. 11. Gods power is his ability to do any thing it extendeth it self to every thing that by power may be done Gen. 18. 14. Ier. 32. 27. See Luk. 1. 37. Mar. 10. 27. In this respect he is styled God Almighty Gen. 17. 1. And the Glory Whereby is meant that excellency which is in God For the excellency of a thing that which causeth it to be in high esteem and procureth a name fame and renown unto it is the glory of it Cabod the Hebrew word signifieth also weightinesse The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fama Gloria both Fame and Glory for Glory causeth Fame For ever The Kingdome Power and Glory of God are amplified by their unchangeable continuance This phrase For ever implieth both Eternity and Immutability The phrase in the original to translate it word for word is for ages The original root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie that which is for ever Now because an age is the longest usual distinction of time the same word that signifieth eternity is put for an age And when there is no end of that which is spoken of the plural number indefinitely without any limitation thus for ages is used to set out the everlastingnesse of it Amen Ierom cals it fitly Signaculum orationis It is the ratification of all the testification both of our faith and of the truth of our desire It signifieth two things a wish of the heart to obtain what hath been uttered or else a perswasion of heart that the thing shall be obtained both here The meaning of it is thus much as if we should say As I have made these requests unto thee O Lord so do I both unfeignedly desire the performance of them and also truly beleeve that thou in thy good time wilt grant my desires so farre forth as they stand with thy glory and my good and in this perswasion I rest attending thy good pleasure It is an Hebrew word signifying truly even so or so be it and yet continued in all languages and by the use of it as well known as any other English word Some good Divines have held it to be an Oath it is an asseveration and seems to be the same with Yea Yea. Vide Fulleri Miscell Sac. lib. 1. cap. 2. Et Dilherri Electa l. 2. c. 20. Since our Saviour teacheth us to end our prayers with Amen it is our duty to say Amen Nehem. 8. 6. 1 Cor. 14. 16. Vide Bezam in loc See Deut. 27. 15. 1 Chron. 16. 36 Psal. 106. 48. It is a common subscribing as it were unto the Petitions and Thanksgivings which are offered unto God 2. Hence it followeth that prayer should be made in a known tongue else how should we consent or say Amen See 1 Cor. 14. 9 11 16 19. Chrysostom celebrated the Eucharist among the Grecians in Greek and Ambrose amongst the Latines in Latine The same may be said of Basil Nazianzen ierom and other Fathers In Italy Greece Asia and Aegypt the Liturgy is celebrated in the same tongue in which the Sermons were preacht The Armeniaâ—s Ethiopick and Muscovite Churches now perform their Divine Service in the vulgar tongue See B. Daven Deter of Quest. 41. 3. Men should be attentive when they pray with others how canst thou otherwayes say Amen and assent to the prayer 4. We should wait upon God for the accomplishment of our desires Mr Perkins on the Lords Prayer saith It is of more value then all the prayer besides His reason is because it is a testification of our faith whereas all the Petitions beside are testifications of our desires CHAP. VII Of the Sacraments I. The Name THe word Sacrament being Latine is not found in the Scripture but the thing is there Divines agree not what it properly signifies and how it came to be applied to this Ordinance The Oath that the old Roman Souldiers took to their General to live and die with him was called Sacramentum See Moulin of the Eucharist Some think it is
must not understand the Apostle as if he commanded us to be Temporizers or to apply our selves to the corrupt customs and manners of the times but to keep time in all our actions and do them in the fittest season as Col. 4. 5. Ephes. 5. 16. Object Erasmus the best Translator of all the later by the judgement of Beza saith That the Greek sometimes hath superfluities corruptly added to the Text of holy Scripture as Matth. 6. the Doxology For thine is the Kingdom the power and the glory for ever and ever He calleth these words trifles rashly added to the Lords Prayer and reprehends Valla for blaming the old vulgar Latine because it hath them not Tertullian Cyprian Ambrose Ierom and Augustine do expound the Lords Prayer and yet make no mention of these words Beza confesseth it to be Magnifiâ—um illam quidem longè sanctissimam a most high and holy form of expression sed irrepsisse in contextum quae in vetustissimus aliquot codicibus Graecis desit it is not to be found in that vetustissimus codex by Beza to the University Library of Cambridge that Copy perhaps was corrupted by the Hereticks It is not presently trifles whatsoever Erasmus or any other man shall reject out of the Greek Copy under that name and yet they do Erasmus wrong to say that he called that part of the Lords Prayer trifles absolutely for he stiles it so conditionally if it be not part of the Ancient Text. 2. If Erasmus had understood that that passage had been taken out of the Book of Chronicles written by the pen of the holy Ghost he would no doubt have taken heed how he had called this conclusion of the Lords Prayer Trifles for it appeareth manifestly that this sentence was borrowed from David 1 Chron. 29. 11. with some abridgment of the Prophets words 3. That cannot be superfluous without the which we should not have had a perfect form of Prayer for since Prayer standeth as well in praising of God and thanksgiving as in petitions and requests to be made unto him it is evident that if this conclusion had been wanting there had wanted a form of that Prayer which standeth in praise and thanksgiving 4. If to give a substantial reason of that which goeth before be superfluous then this conclusion may be so 5. For confirmation of this reading we may alledge besides the consent of the Greek Copies the Syrian interpretation which is very Ancient Chrysostom Theophylact and Euthymius expound it The Lords Prayer in Luke is perfect in respect of the Petitions yet nothing hindereth but that in Matthew might be added the confirmation and conclusion Matthew hath many other things in his Gospel which Luke hath not Salmeron reproves Cajetan for calling this Multiloquium since there is a notable confession of four Properties of God his Kingdom Power Glory and Eternity I should now shew That neither the Translation of the Seventy nor of the Vulgar Latine are Authentical but there are two Questions of great moment first to be discussed The first is Whether any Books of the Scripture be lost The second Whether the Scripture of the Old Testament was punctata from the beginning To the first Question That we may give a right answer we must distinguish of the Books of Scripture some were Historical Ethical or Physical others Dogmatical The former might perish and fall away but not the later Therefore that common Objection of divers Books mentioned in the Old Testament whereof we finde none so entituled in the Canon thereof is easily answered Either they were Civil and Commonwealth Stories whether the Reader is referred if it like him to reade the Stories more at large which the Prophets touched shortly or else they are contained in the Books of the Kings which are manifesâ—ly proved to be written by divers Prophets in their several ages wherein they prophesied Salomons Books which he wrote of general Philosophy fell away but all the other Books of the Scripture do still remain First They are all of God all whose works remain for ever therefore the holy Scriptures being not only his handy-work but as it were the chief and Master-work of all other must have a continual endurance Secondly They all are written generally for our instruction and more particularly for Admonition and Warning for Comfort and Consolation unlesse we will say that God may be deceived in his Purpose and End wherefore he ordained them it must needs be that it must continue whatsoever hath been written in that respect Thirdly If the Lord have kept unto us the whole Book of Leviticus and in it the Ceremonies which are abolished and whereof there is now no practice because they have a necessary and profitable use in the Church of God * how much more is it to be esteemed that his providence hath watched over other Books of the Scripture which more properly belong unto our times Fourthly Let us hear the Scripture it self witnessing of its own Authority and Durableness to all Ages Moses thus writeth of it The secret and hidden things remain to the Lord our God but the things that are revealed to us and our children for ever David also professeth That he knew long before that the Lord had founded his testimonies for evermore But our Saviour Christs testimony is of all other most evident That Heaven and Earth shall passe but that his word cannot passe And yet more vehemently That not one jot or small letter of his Law can passe untill all be fulfilled Rom. 15. 4. therefore none of those which were written for that end are lost Origen in Praefat. in Cant. Canticorum Augustin lib. 18. de Civitate Dei cap. 38. thought it could not neither stand with the Divine Providence nor with the honour of the Church that any Canonical Books and given for such to the Church should be lost Of this opinion are many worthy modern Divines Iunius Chamierus tom 1. lib. 9. cap. 5. Polanus Wendelinus Waltherus Spanhemius Cartwright Gerardus in exegesi loci primi de Scripturasacra cap. 6. Joh. Camero Tomo 3. in Praelectionibus de verbo Dei cap. 15. Rivetus in Isagoge ad S. Script cap. 6. in summa Controversiarum Tom. 1. Tract 1. Quaest. 1. Altingius But Chrysostom and Whitaker also Bellarmine l. 4. de verbo Dei cap. 4. Gretzerus and Becanus hold that some Canonical Books are lost I rather subscribe to the judgement of the former Reverend Divines who held the contrary The second Question is Whether the Scripture of the Old Testament was punctata from the beginning or Whether the Hebrew Text had Vowels or Points from the beginning as now it hath Controversiam de punctorum antiquitate vel novitate inter viros eruditos disceptatam non attingo Sententia utraque suos habet assertores magni quidem nominis Cevalerius Buxtorfius Marinus Iunius and other very godly and learned men
true perseverance in the faith 1 Cor. 1. 8. 10 13. We must be faithful 1. To God by being faithful in his Covenant as the Psalmist speaketh 2. To men for Gods sake in our several places in friendship as David and Ionathan Moses and Christ were faithful the Apostle saith In Stewards it is required that they be found faithful 1 Cor. 4 1. Titus 2. 10. 1 Cor. 4. 10. Ephes. 6. 21. Col. 4. 7 9. 1 Sam. 3. 20. 2 Sam. 2. 35. Nehem. 13. 13. 1 Tim 3. 11. Faithfulnesse is required and commended in all sorts of men Reasons The welfare and prosperity of all estates dependeth upon mans fidelity and faithfulnesse it will be impossible for any good to be done amongst men if each in his person and place be not faithful this therefore is required of all men Faithfulnesse is that vertue by which a man is careful to perform constantly and in truth all those duties to which either his place or promise or both do binde him Or it is that vertue by which a man is as good as his word when one doth speak good and is in deed as good as in speech this is faithfulnesse It hath two parts 1. The agreement of his meaning with his words at the time that he speaketh when he purposeth to do according as he speaketh 2. The agreement of his actions with his words and meaning when he continues constant in his purpose till he have done what in him lies to effect it as it is said of Boaz that when he had said the thing he would not be quiet until he had brought it to passe A promise is the proper subject of faithfulnesse in the well making and well keeping of that standeth fidelity CHAP. XIII Of GODS Patience Longsuffering Holinesse Kindenesse GOd is Patient Psal. 103. 8. Iob 2. 17. Gods patience is that whereby he bears the reproach of sinners and defers their punishments or it is the most bountiful will of God whereby he doth long bear with sin which he hateth sparing sinners not minding their destruction but that he might bring them to repentance This is aggravated 1. In that sin is an infinite injury offered to him therefore in the Lords Prayer it is called a Trespasse 2. He is infinitely affected with this hence in the Scripture he is said to be grieved with our sins to be wearied as a cart full of sheaves he is said to hate sin for although he be such a perfect God that none of our sins can hurt him yet because he is a holy and just God he cannot but infinitely distaste sinners Psal. 7. 11 12 3. He can be avenged immediately if he please Men many times are patient perforce they would be revenged but they know not how to compasse it He apprehends at the same time what he hath done for us and withal our unthankfulnesse unkindenesse and yet endured Cain Saul Iudas a long time 4. He beholds the universality of sin all men injure him the idolatry of the Heathens blasphemy among Christians the prophaner sort are full of oathes adulteries the better negligent lazy cold Men make it their businesse to sin against him Ier. 32. 31. 5. God not onely not punisheth but still continues his benefits the old drunkard is still alive 6. He sets up a Ministry to invite us to come in and we have that many years Forty years long was I grieved with this generation 7. In Christ patience was visible there was living patience 8. He afflicts lightly and mercifully to win us he makes thee sick and poor to see if it will make thee leave thy sinning Object God seems to be very impatient by his severe judgements inflicted on Persons Families Churches Nations Answ. 1. Such are very few in comparison of those to whom he shews great patience 2. He is long patient to them before he come upon them in justice 3. He proceeds very deliberately and leisurely when he doth punish such 4. When at last he comes in judgement it is in goodnesse to mankinde and that they might be a warning to others God must punish sometimes to evidence 1. That his patience is a powerful patience proceeding from riches of goodnesse Rom. 2. 4. not a patience perforce 2. To shew that it is a knowing patience and comes not from ignorance 3. That it is a just patience 4. That it is a holy patience Psal. 50. 21. 7. God is Longsuffering Exod. 34. 6. Longsuffering is that whereby he expecteth and waiteth a long time for repentance or it is the most bountiful will of God not suffering his displeasure suddainly to rise against his creatures offending to be avenged of them but he doth warn them before hand lightly correct and seek to turn them unto him Christ endured Iudas till the last Long-suffering is a dilation of revenge though we be provoked it is a further degree of patience patience lengthened out further Rom. 9. 22. God endures to wonderment above measure beyond all expectation Reasons 1. That men might not despair 1 Tim. 6. 16. 2. For his glory 3. From his love a husband will forbear his wife 4. To leave men without excuse Gen. 6. 3. and 15. 16. 1 Pet. 3. 20. God cannot properly suffer for all things are active in him It denounceth a woe to all those who despise and abuse the riches of Gods patience to us the Apostle calls it Treasuring up wrath that is as a man lays up something every day till at last he get a great sum so thou addest still to thy damnation God will so much more severely damn thee by how much he hath dealt more kindely with thee We should glorifie God for sparing us so long and waiting for our repentance we should be like him slow to anger patient not easily provoked Rom. 15. 4. Magistrates Ministers and all must be like God wait for repentance Eccles. 8. 11. It reproves them that hence take liberty to sin patience abused turns into fury and are the worse for Gods forbearance Matth. 24. 48. Luke 12. 45. Christian patience is that grace of God whereby a man is enabled through conscience of his duty to God to bear what evils God shall lay on him and to wait for the promises not yet performed it is the fruit of faith and hope Faith and patience are often coupled together As by faith we enjoy God and by love we enjoy our neighbor so by patience we enjoy our selves saith a Father We had need of patience that our faith may be lively and our hope continue to the end Without patience we cannot worship God believe in him love him pray hold out deny our selves suffer losses bear reproaches God will exercise us with many trials defer the bestowing of good things therefore we have need of patience There is a threefold patience 1. In working Rev. 3. 26. Hab. 2. 10. to be able to go through the difficulties which clog holy
and praise him Gods great works call for great praise Commend him with our tongues and speak good of his Name Psal. 19. 2. The Heavens declare the glory of God i. e. give occasion to man of declaring it 5. This is a comfort to those who acknowledge God to be such a one as he is Is not he rich enough to maintain them Wise enough to direct them Strong enough to protect them If thou want goodness he can create in thee a new heart it may comfort the godly in regard of the Resurrection God can raise them up at the last day 6. It is a great terror to the wicked which do not fear but despise him God will hate despise and destroy them God can do it he made Heaven and Earth and he will do it because he is true he hath threatned it Oh the misery of that man which hath him for his enemy 7. We may learn from all the creatures in general 1. To bewail our Rebellion against God which all of them reprove for they all stand in their kinde and station in which God set them at first The Sunne rejoyceth to runne his course the Sea keepeth her bounds the Earth stands upon her foundation the Heavens keep their motion and declare Gods glory the very Windes and Seas obey him 2. All of them teach the invisible things of God Rom. 1. 20. as was before-shewed 8. We should make a right use of the creatures use them 1. Devoutly 1 Tim. 4. 5. in Faith Rom. 14. 14. ult with Prayer and Thanksgiving Mat. 15. 36. Act. 27 35. 2. Soberly 1 Cor. 10. 31. 3. Thankfully 1 Tim. 4. 4. Having handled the works of Creation in general I now proceed according to Moses his Method to a more particular enarration of each dayes work The whole first Chapter of Genesis may be thus divided 1. The Author of the worlds Creation God 2. The Work 3. The Approbation of it Verse 1. In the beginning of time or being therefore the World was not eternal Iohn begins so and took it hence But beginning there may mean from Eternity or as here Christ did not begin then but was then Prov. 8. 22. Bara Elohim Gods Created That difference between the Noun Plural and Verb Singular saith Rivet signifieth not the mystery of the Trinity but is an Idiotism of the Hebrew Tongue in which such Enallages are frequent as Numb 32. 25. Most of our men take the joyning of a Singular Verb with the Plural Elohim for a mystical expressing the holy Trinity But the Jewish Grammarians make it an Enallage of number chiefly to expresse excellency in the Persons to whom it is refer'd Mr Seldens Titles of Honour part 1. chap. 6. However there is no difference in the thing it self for the Name of Gods being taken here essentially not personally is common to the three Persons Gods created is as much as the Father the Sonne and holy Ghost created for elsewhere it is manifest from Scripture that not only the Father but the Sonne and holy Ghost also created the world Created signifieth an act of infinite power and is not communicable to any creature i. Ex nihilo fecit quidem potentissimè ac magnificentissimè Junius Heaven and Earth In the first day were created Heaven and Earth as it were the foundation and roof of the building Psal. 104. 5. Isa. 40. 21 22. The work of the first day was 1. Heaven under which name are comprehended partly the Empyraean first and immovable Heaven which is called in Scripture the third Heaven and Heaven of Heavens Ephes. 4. 10. 2 Chron. 6. 18. Acts 1. 11. and partly the celestial Spheres which it is probable were made the first day but without those lights of the Stars with which at length in the fourth day they were adorned the Hebrew word for Heaven being of the Dual number may imply both The heavenly Intelligences or Angels the Inhabitants of the invisible Heaven were then made as is probable saith Chemnitius Coelum id est extimum illum hujus universitatis ambitum cum super coelestibus incolis illius spiritualibus formis atque intelligentiis Gen. 2. 1. Job 38. 7. Iunius in loc 2. The four first simple things or elements as some think Earth Water Air Fire and the fitting of them for use by making day and night Though others hold that the Air and Fire are comprehended under Firmament the work of the second day For the Earth there is He emphatical this Earth which we dwell in though then unpolished The Earth is described in the second verse It was without form and void Informity and Vacuity in the original without inhabitants and without ornament the Earth and Waters were joyned together among themselves the waters at first did encompasse and cover the Earth round about as it were a cloathing and garment Psal. 104. 6. Darknesse was on the face of the deep that is the waters which inclosed the earth in themselves Vers. 3. There is an extraordinary Light mentioned the ordinary fountain of light is the Sunne which in what subject it did inhere is not certain Some say water in the thinner parts of the Superficies some the heavenly Spheres others say the Element of fire for that say they is either included under light or we know not whether to referre it and God created not accidents without subjects The works of the second day were twofold First That most vast firmament viz. that space between the Earth and Skie The Hebrew word signifieth the extending of any thing or the thing it self Secondly The division of the waters above from the Waters below that is of the clouds which are in the middle Region of the Air from the Fountains Rivers and Sea which remain under the lowest Region But by the name of Clouds and Waters above the Firmament we may understand all the Meteors both watery and fiery which were created then in their causes Ier. 10. 13. The approbation given of other dayes is here omitted in the Hebrew not because Hell was created on this day as the Hebrews say but because this work of distinguishing the waters was yet imperfect and finished on the third day The work of the third day was threefold First The conflux or gathering of the waters below into one place in regard of the greater part of them called Sea that so they might not overflow the Earth and by this command of Gods they still continue so Luther said well that all a mans life upon the Earth is as great a miracle as the Israelites passing thorow the red Sea Secondly The drying of the earth to make it habitable and fit for nourishing plants and living creatures Thirdly The producing of Herbs and Trees of all kindes The works of the fourth day were the Lights both greater as Sun and Moon and lesser as the other Stars placed in the Heavens as certain receptacles or vessels wherein the
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
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
Phil. 4. 6. 1 Tim. 2. 1. Thanksgiving Phil. 4. 6. 1 Tim. 2. 1. Petition may be divided according to the things or persons in respect whereof it is made The things which it respecteth are either good to obtain them which is most properly praier or apprecation or evil to remove them which is deprecation The Persons are our selves or others Praier will bring in all the good things Gods people stand in need of Iohn 16. 24 27. The Jews have a Proverb Sine stationibus non starâ—t mundus without standing before God in praier the world would not stand light and direction comes in by praier Prov. 2. 2 3. The godly man hath his daily bread as the fruit of the promise and that leades him to his union with Christ the fountain of all promises Object The matter or object of our praier must be good how then can it admit a distinction in respect of good or evil Answ. Amotio mali habet rationem boni Removal of evil hath the reason of good therefore the benefits of God are either Positive or Privative B. Down of praier chap. 33. Praier is the great instrument of removing all evil from soul and body Psalm 107. often 2. Thanksgiving which is a gratefull acknowledgement of a kindenesse received There are other distinctions of praier in regard of the manner 1. Mental Vocal 2. Sudden Composed 3. Conceived Prescribed 4. Publick Private 5. Ordinary Extraordinary In this distinction of praier according to the matter I shall first speak of Petition for good things and deprecation against evil Intercession for and imprecation against others and then of Thanksgiving For Petition which is the most principal kinde of praier there are two things considerable in it 1. What things we are to crave 2. After what manner we are to crave them These have been handled partly in the matter and manner of praier therefore I shall but touch them The things which may be asked must be lawful and good Matth. 7. 11. Those things are so which are agreeable to the will of God a thing is therefore good because it is willed of God Heb. 13. 21. 1 Iohn 5. 14. Gods glory is first and most of all to be desired 1 Cor. 10. 31. Petit. 1. of the Lords Prayer and the means whereby it may be effected in the 2d Petition and the manifestation of it in the 3d. Our own good in the next place is to be looked after in regard of which we may ask all needful things temporal concerning these frail bodies of ours while we live here in the 4th Petition or spiritual and that either respecting our Justification the principal part whereof is a discharge of that debt wherein through sinne we are bound unto God in the 5th Petition or our Sanctification in keeping us from the pollution of sin and preserving us safe from all evil unto Salvation in the 6th Petition 2. In what manner we are to crave good things Things must be beg'd as they are promised Faith hath an eye to Gods promises and resteth thereon as God hath promised any thing so the faithful ask it in prayer Things absolutely promised may be absolutely askt things not absolutely promised we must pray for with subjection to Gods will and wisdome So much for Petition for good things for Deprecation against evil things we have expresse warrant in the 5th and 6th Petitions of the Lords Prayer and also in the example of Christ Heb. 5. 7. and in the many promises which God hath made to deliver us from evil Evil to be praied against is either of fault or punishment The evil which we do deprecari that is desire to be delivered from whether in whole ut avertatur that it may be averted or in part ut mitigetur that it may be mitigated if it be upon us or to be kept and preserved therefrom if we be in any danger thereof ut antevertatur that it may be prevented it is either the evil of sin or the evil of punishment B. Down of prater c. 34. Evil of fault is sin the first and greatest of all evils in regard of this evil Three things are to be prayed against 1. The guilt of sin in the 5th Petition 2. The power of it 3. Temptations thereunto in the 6th Petition Against the guilt and power of sinne we must simply absolutely and instantly pray and never cease till God hear us Against temptations we are to pray especially that we be not given over unto them and overcome by them Evil of punishment is three-fold 1. Temporal 2. Spiritual 3. Eternal Temporal punishments are all outward judgements miseries and plagues in this world the effects of sin Absolutely they are not to be prayed against but we are to pray either to have them removed or else sanctifiâ—d unto us One may not pray for afflictions as they are a fruit of the curse but as they are part of the inheritance of the Saints under the second Covenant Matth. 10. 13. and in reference to the sweet effects that slow from them Ier. 10. 24. so some hold they may be prayed for Spiritual punishments are slavery under Satan the world and the flesh a feared and â— dead conscience hardnesse of heart blindenesse of minde câ—rnâ—ll security impenitency infidelity and such like these are to be prayed against as hell it self Eternal damnation is absolutely to be prayed against Intercession or praying for others in the next place is warranted from those Petitions in the Lords Prayer which are set down in the plural number Give us Forgive us Deliver us The Apostle also expresly commandeth us to pray one for another 1. It amplifieth Gods glory in that we call upon him for others as well as for our selves we acknowledge him to be not only our own Father but also the comâ—â—m Father of others therefore Christ hath taught us to say Our Father 2. This is a principal duty of love Matth. 5. 44. 3. It is very profitable we cannot be more benâ—ficiâ—l to any â—â—â—â— in anâ— by pâ—â—â—er Austin saith to Ambrose Frater si pro to solum oâ—us 〈…〉 bus eras omnes pro te orant Motives to pray for others 1. It is a character of the Saints Paul prayed much for others 〈…〉 Phil. 2. 9 10. Col. 1. 9 10. and almost in every Epâ—sâ—le â—e begs the prayers of others for himself Rom. 15. 30. Phil. 1. 19. Heb. 13. 18. 2. This is the condition of Gods promises 〈…〉 God 's performances When he delivered his 〈…〉 mightily to him and he stirred up a â—pirit of 〈…〉 vered them out of Babylon Dan. 9. 2 21. Jer. 29 〈…〉 3. It is the Armoury of Saints 〈…〉 2. 20. 13. â—4 Who those be that are to be prayeâ— for all of all â—oâ—ts All in general are to be prâ—â—ed 〈…〉 Object The Pope of Rome is Antichrist and he is that man of sin which is the son of perdition Answ. We may not conceive any
particular man to be Antichrist but rather that Seat and State where the Pope sitteth or the Hierarchy the Head whereof the Pope is or the succession of Popes one after another The first in order to be prayed for are Saints the whole community of them Ephes. 6. 18. Ioh. 17. 9. Col. 2. 1 2. 2. Publick persons 1. Magistrates 1 Tim. 2. 12. Psal. 72. 1. 2. Ministers Eph. 6. 19. Act. 12. 5. 15. 40. Mat. 9. 38. 3. Those to whom we are more nearly related Rom. 9. 3. Philem. v. 16. Friends Husbands for Wives Parents for Children Masters for Servants the Minister for his people Ephes. 3. 14 16. 4. Strangers Gen. 18. 24. 5. Enemies Mat. 5. 44. Luke 23. 34. Now I shall shew who are not to be prayed for 1. All such as are dead Matth. 5. 35. 2 Sam. 12. 23. such prayers are vain and fruitlesse for Gods determinate judgement passeth on every one so soon as they die Bellarm. de Purgatorio lib. 2. cap. 18. saith It can neither adde any thing to the blisse of them that are in heaven nor take away any part of punishment from them that are in hell Moses in the Law prescribed no prayers no Sacrifices for the dead The Papists practise praying for the dead They pretend for this the fairest precedents of the Church and of the whole world The Heathens they say did it and the Jews did it and the Christians did it The Heathens prayed for an easie grave and a perpetual spring The Jews prayed that the soul of their dead might be in the garden of Eden that they might have their part in Paradise and in the world to come The Christians prayed for a joyful Resurrection for mercy at the day of Judgement for the hastening of the coming of Christ and the Kingdome of God but yet the prayers for the dead used in the Church of Rome are most plainly condemned because they are against the Doctrine and practices of all the world Ignorant and superstitious persons likewise among us if mention be made of any of their friends departed use presently to say The Lord be with his soul Gods peace be with him with the like If any reprove them for it they say What hurt is it It is hurt enough that there is no good in it it is vain and idle Mat. 12. 36. There is no commandment example of any good man or promise in all the Scripture to prayer for the dead 2. They which sin against the holy Ghost 1 Ioh. 5. 16. The fourth and last branch of prayer is imprecation against others which is a kind of prayer whereby judgement and vengeance is desired Expostulation may be used in prayer where there is no imprecation as well as when there is Ier. 14 8 9. Expostulation with God is a reasoning the case with him it is usual in the Psalms Psal. 6. 3. 22. 1 2. 75. 5. Psal. 79. 5 8 9 10 11 12 14. Psal. 90. 13 14 16 17. 37. 9 12. Psal. 44. 10 12 13 14 23. Psal. 77. 1 9 10. Reasons 1. Venting of our selves to God giveth ease Psal. 39. 2 3. 2. Complaints move both God and man 3. By using strength we get strength by discussing Gods waies our faith is confirmed Psal. 138. 3. Gods people differ from the wicked 1. In the rise of their expostulatiosn they are bottomed on faith they reserve to God all his glory The wicked question Gods providence 2. In their progresse the godly proceed in humble praier self-abasing the wicked are not sorrowful nor humbled in their hearts 3. In the successe they are confirmed in their principles of Gods excellencie are comforted the wicked are steeled in their Atheism and seared in their wickednesse No man must imprecate or pray against himself we have no warrant for it and it is against nature it self Ephes. 5. 29. Peter offended in this Matth. 26. 74. See Matth. 27. 25. The Jews were so fearful of uttering imprecations that when in their oaths they had occasion to use them they would either expresse them in general terms God do so to me and more also 2 Sam. 3. 35. or else leave them clean out and make the sentence imperfect as If I do this or If I do not that or If this be so and there stay Quest. Whether is it lawful and how far to pray against others There are divers Imprecations 69. 55. 109. Psal. 1. The Psalmist was not only a servant of God but a Prophet he did not with a private spirit fore-tell their destruction 2. He wisht that their evils might be destroyed not their persons Psal. 59. 11 13. 83. 15. We may rejoyce in vengeance upon the wicked Psal. 58. 11. as it is an act of Gods justice this is the proper and direct answer to all the imprecations of David O God to whom vengeance belongeth shew thy self the Israelites praised God for the overthrow of the wicked Revel 18. 20. 19. 10. We must 1. Pray for our enemies but against Gods enemies Psal. 35. 23. compared with 83. 12. See Numb 10. 35. Psal. 68. 1. 2. We may lawfully pray against their designs though not against their persons 2 Sam. 15. 31. that their secret councels and plots may be frustrated 3. We may pray against their persons indefinitely though not particularly as Psal. 129. 5. 4. We may pray against their persons in particular conditionally though not absolutely 1. We are to pray for their conversion and then if maliciously and wilfully they persist in their obstinacy in the second place for their confusion Psal. 83. 16 17. Hitherto of those several kinds of prayer which are comprized under request The next kinde is Thanksgiving We ought to render to the Lord the calves of our lips speaking good of his name Psal. 95. 1 2. Eph. 5. 20. 1 Tim. 2. 1. 1 Thess. 1. 18. Reasons 1. From God to whom thanks must be given he is the Author of benefits to us 1. Many 2. Great 3. Constant. 4. Free 1. Many So many limbs as we have about our bodies so many joynts as are in a limb so many veins sinews gristles and muscles as are requisite to the moving and using of every joynt so many benefits so many faculties as our souls are endued with of reason sense and vegetation so many benefits How many nights rest dayes quiet How many journeyes safety How many dangers escaped contents enjoyed 2. Great because we stand in great need of them and attain much good by them and can by no means attain them without God 3. Constant from the beginning to the end of our lives 4. Free 1. He gives meerly of his own accord to exercise his goodnesse without respect to any thing that we had done before to deserve or could do after to requite 2. All that God doth for and to us is that he may be glorisied Psal. 50. 15. ult it is Gods due he
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
that thou hast heard me Reasons why the people of God should specially observe the returns of their praiers First Praiers are the chief actions of our life the first fruits of our Regeneration Acts 11. 15. Paul being a Pharisee praied before that was no praier to this Secondly The greatest works of God are done in answer to praier all the promises and threats are fulfilled by it Revel 8. 5 6. 16. 1. Thirdly Whatsoever is given to a man in mercy is in the return of praier 1 Iohn 5. 14 15. Fourthly Every return is a special evidence of our interest in Christ and of the sincerity of our hearts God answers his peoples praiers sometimes in kinde he gives the very things they ask as to Hannah 1 Sam. 1. 20 27. Sometimes he denies the thing yet grants the praier First When he manifests the acceptation of the Person and Petition Gen. 17. 8 9. Secondly When he gives something equivalent or more excellent as strength to bear the crosse Heb. 5. 7. a heart to be content without the thing Phil. 4. 5. 1 Sam. 1. 18. Thirdly When he upholds the heart to pray again Psal. 86. 4. Lam. 3. 44. Fourthly When thy heart is kept humble Psal. 44. 17. Fifthly When he answers Cardinem desiderii the ground of our praiers 2 Cor. 12. 8. When God hath heard our praiers we should return to him 1. A great measure of love Psal. 116. 1. 2. Praise What shall I return to the Lord I will take the cup of salvation 3. We should fear to displease him Psal. 6. 8. 4. We should be careful to pay our vows 1 Sam. 2. 27 28. 5. We should pray much to him Psal. 116. 2. CHAP. VI. Of the Lords Prayer CHRIST delivered the Lords praier at two several times and upon several occasions in the former he commands it as a patern and rule of all praier saying Pray after this manner but in the later say some he enjoyneth it to be used as a praier When ye pray say Our Father If so then would it not follow that whensoever we pray we should necessarily necessitate praecepti use that form Robinson in his Treatise of publick Communion and his Apologia Brownistarum cap. 3. saith Neither do the two Evangelists use the very same words neither if that were Christs meaning to binde men to these very words were it lawfull to use any other form of words For he saith When you pray that is Whensoever you pray say Our Father yet he adds Though I doubt not but these words also being applied to present occasions and without opinion of necessity may be used What is objected against using this as a praier may be said of using the precise words of our Saviour in Baptism and the Eucharist As a just weight or balance serves both for our present use to weigh withall and also for a patern to make another like the same by it So the Lords Prayer serves for a patern of true praier and also for our present use at any time to call upon the name of the Lord with those words The Reformed Churches saith D. Featley generally conclude their praiers before Sermon with the Lords Praier partly in opposition to the Papists who close up their devotions with an Ave Maria partly to supply all the defects and imperfections of their own Object We never reade that the Apostles used this prescript form of words in praier Answ. It is absurd negatively to prove from examples of men against that which God in his Word so expresly either commanded or permitted for we may as well reason thus We do not read that the Apostles or the Church in their times did baptize Infants Ergò They were not then baptized Or thus We do not reade that the Apostles did pray either before or after they preacht Ergò They did it not Though the Apostles did not binde themselves to these words yet this doth not prove that they never used the same as their praier they might pray according to their several occasions according to this rule and yet with the words of the rule so Paget Here two extremities are to be avoided The first of the Brownists who think it unlawful to use the prescript form of these words The second of the Papists who superstitiously insist in the very words and syllables themselves Unlesse it be unlawful to obey the expresse Commandment of our Saviour Christ Luke 11. 2. it is lawful to use these words yet when Christ Matth. 6. commandeth to pray thus he doth not tie us to the words but to the things We must pray for such things as herein summarily are contained with such affections as are herein prescribed B. Downam on the Lords Praier Object 2. This praier say some is found written in two books of the New Testament viz. Matth. 6. Luke 11. but with diversity of termes and the one of these Evangelists omits that which the other hath written How then ought we to pronounce it Either by that which is expressed in S. Matthew or that which is couched by S. Luke Answ. If this Argument might take place when we celebrate the Lords Supper we must never pronounce the words which Jesus Christ spake in that action for they are related diversly in four divers books of the Scripture When one of the Evangelists saies Remit us our debts the other expounds it by saying Forgive us our trespasses It is indifferent to take either of these two expressions both of them were dictated by Jesus Christ. Our Saviour Christ propoundeth this Praier as a brief summe of all those things which we are to ask For as the Creed is Summa credendorum the summe of things to be believed the Decalogue Summa agendorum the summe of things to be done So the Lords Praier is Summa petendorum the summe of things to be desired Tertullian cals it Breviarium totius Evangelii Cyprian Coelestis Doctrin◠compendium If a man peruse all the Scripture which hath frequently divers forms of praier he shall finde nothing which may not be referred to some part of the Lords Praier Luther was wont to call it Orationem orationum the praier of praiers In this form are comprized all the distinct kindes of praier as Request for good things Deprecation against evil Intercession for others and Thanksgiving These Rules are to be observed in the exposition of the Lords Praier 1. Each Petition doth imply some acknowledgement or confession in respect of our selves 2. Where we pray for any good there we pray against the contrary evil and give thanks for the things bestowed evils removed bewailing our defects with grief 3. If one kinde or part of a thing be expressed in any petition all kinds and parts of the same are understood Petit. 4. 4. Where any good thing is praied for in any Petition the causes and effects thereof and whatsoever properly belongs to the said thing is understood to be praied for in
Infants are comprehended under houses and families it is evident by the use of the whole Scripture Gen. 14. 16. 18. 19. Prov. 31. 15. Luke 19. 9. Acts 11. 16. 16. 31. Parents must bring their children therefore to Baptism with an high esteem of that Ordinance and with fervent prayers to God for his blessing upon it that it may be effectual for their regeneration Set a day at least some good time apart to seek the face of God to confesse thy sins chiefly the original sinne which thou hast derived to thine Infant lament it in thy self and lament it in and for him Baptism cannot be reiterated as the Lords Supper therefore what thou canst do but once for thy childe be careful to do it in the best manner Parents should offer their children to God in Baptism 1. With earnest prayers to God for a blessing on his Ordinance 2. In faith plead your right with God he hath promised to be the God of his people and of their seed there are promises which sute with the Ordinance Deut. 13. 6. Isa. 44. 3. 3. With reverence Gen. 17. 2 3. 2 Sam. 7. 18 19. their hearts should be affected with that great priviledge that God should take themselves and their seed into the Covenant The Baptism of Infants without a weighty cause and in a sort compelling is not to be deferred First Because the equity of the eighth day appointed for Circumcision hinders the procrastination of it Secondly Because this delaying of it shews a kinde of contempt of the Ordinance It was a common but an erroneous practice even in the Primitive Church to deferre their Baptism till they were old so some of the Christian Emperours because an opinion prevailed upon them that Baptism discharged them of all sinnes I think that the delay of Baptism which Constantine and some others were guilty of did creep in among other corruptions and was grounded on the false doctrines of those hereticks that denied forgivenesse of sinne to those that fell after Baptism which afrighted poor people from that speedy use of it which the Scripture prescribeth Mr Baxt. Inf. Church-memb par 2. c. 15. Constantine much esteemed and favoured Eusebius who was a very subtil and malicious Arian and yet Constantine even to his death extreamly hated and detested Arianism one token of which love was his receiving the Sacrament of Baptism at his hands when he was extreamly sick and near his death Crakanth Defence of Constant. c. 6. See p. 80. to 86. 92 93. But Constantine received Baptism at Eusebius his hands when he was a Catholick Professour and earnest in that profession The Apostles and Christ himself held communion and received the Sacrament with Iudas Matth. 26. 23. c. so long as he kept the outward and catholick profession though in his heart he was an Apostata yea Devil Id. ib. p. 96 97. Chrysostom and Gregory Nazianzen saith Grotius were not baptized till they were twenty years old at least Plerosque Baptismum suum distulisse in articulum mortis res est notissima ex Historia Ecclesiastica unde Clinicorum nomen Maresius de precibus pro mortuis Augustine Ierome and Ambrose were baptized when grown up men yea but when they better understood the point they disallow neglect of childrens Baptism as the Parents sinne as Ierom in his Epistle to Laeta and Augustine frequently and so Ambrose all one for Poedobaptisme as an Ordinance of God and so as counting it sinne to neglect it Cobbet of Baptism part 2. Sect. 5. Some hold that only Infants of Church-members are to be baptized But although the Parents of those Infants be not members of any particular Church yet if they be members of the universal Church as they are certainly if they be baptized and professe the Catholick Faith that is enough for the administring of Baptism to their Infants otherwise there will be no difference between their Infants and the Infants of Turks which is not to be admitted We admit children to Baptism 1. By vertue of their remote Parents who may be good though their immediate Parents be bad Act. 2. 39. 2. They may be admitted by stipulation of others to see them educated in the faith into which they are baptized be the Parents themselves never so wicked Vide Ames Cas. Consc. l. 4. c. 27. Whether the use of Witnesses be necessary Peter Martyr in loc Commun cals it utile institutum a profitable constitution In ancient time the Parents of children which were Heathen and newly converted to Christian Religion were either ignorant and could not or carelesse and would not bring up their children agreeably to the Word of God and the Religion which they newly professed Hence it was thought meet that some persons of good knowledge and life should be called to witnesse the Baptism and promise their care for the childrens education It is an ancient commendable practice continued in the Church of God above the space of twelve hundred years M. Perk. Cas. of Consc. It was but a bare prudential thing in the Church whether it were Hyginus of Rome that first brought in God-fathers and God-mothers about the year of Christ 140. as Platina and others write or some other it is not greatly material Ford of the Covenant between God and man Vide Zepperum de Sac. Some urge Isa. 8. 1 2 3. for it Because from the beginning those that were of years when they were to be baptized were asked divers Questions Whether they believed Whether they renounced the Devil The same custom also remained even then when Infants alone were offered and the Papists cannot be moved from thence Chamier de Canone lib. 11. c. 9. The Churches by an unadvised imitation drew the interrogatories ministred in the Primitive Church to those which were of years to professe their faith in Baptism unto young children Cartw. on Mat. 3. Whether the immediate or remote parents give the children a right to Baptism Some say immediate Parents only can give the children a right Because if we go higher to remote Parents Where shall we then stop May we go to Noah or Adam say they Where shall we stay Why may not the children of Jews and Turks then be admitted into the Church since they formerly descended from believers This Objection carries some force with it and there is a very strong Objection likewise against this opinion since those for the most part that maintain this say the Parents that give the federal right to their children must be visible Saints or Church-members as they phrase it The Argument then is this The wickednesse of a Jew could not prejudice the childes right that was to be circumcised therefore neither the wickednesse of a Christian a childes right that is to be baptized And whether their Baptism be not null which had no right and so they ought to be rebaptized should be seriously considered by them that hold that tenet Quest. What if the
one Circumcision And Baptism had in the Apostate Churches of Christians is answerable to Circumcision retained in Israels Apostasie Now Circumcision being once received in the Apostasie of Israel was not repeated again at their returning to the Lord and leaving of their idolatrous wayes to serve him according to his Word but they that were so circumcised were without any new Circumcision of the flesh accepted at Ierusalem and admitted to the Passeover of which none might eat that was uncircumcised In like manner also Baptism being once received in the Apostatical Churches of Christians is not to be repeated again when any so baptized return unto the Lord and forsake their Idolatries submitting themselves to the truth of the Gospel Iohns ibid. c. 3. p. 27. Whether the children of such as are excommunicated may be baptized M. Cotton and M. Hooker oppose this The Sacraments saith he are given to the visible particular Churches of Christ Jesus and to the members thereof such therefore as are cut off from their member-like Communion with the visible Church are cut off also from the Seals of that Communion Baptism and the Lords Supper As therefore we do not receive an Heathen to the fellowship of the Supper nor their seed to Baptism so neither dare we receive an excommunicate person who is to us as an Heathen unto the Lords Supper nor his children to Baptism M. Perkins in his Cases of Conscience lib. 2. cap. 9. gives several reasons to prove that children of Parents which are professed members of Christ though cut off for a time upon some offence committed have right to Baptism Attersol of the Sacraments l. 2. c. 6. saith The children of excommunicate persons may be baptized Repetition of Baptism or Rebaptizing There is but one Baptism as there is but one body Ephes. 4. 5. Reasons against Rebaptization of such as are rightly baptized 1. Baptism is primarily and properly the Sacrament of our new-birth Tit. 3. 5. of our insition into Christ which is done but once 2. In no place where the institution of it is named is there any mention directly or by consequence of any rebaptizing of it nor any order taken about it whereas in the other Sacrament we have a Quotiescunque in the very Institution 3. Baptism succeeds Circumcision which was but once administred nor to be administred any more as is clear from the total silence of the Scripture and â—osh 5. 4. 4. It is numbred among Heresies in the ancient Church to reiterate a Baptism which was acknowledged to be valid M. Martials Def. of Infant-Bap p. 68. The Errour of Rebaptizing arose upon a corrupt understanding and interpretation of that place Act. 19. 5. They are not the words of Luke the writer but of Paul the speaker continuing his speech of Iohns Disciples and hearers and are not to be understood of the twelve Disciples Some prove from that place that Iohns Baptism and Christs do differ but few urge it â—or the reiterating of Christs Baptism Baptisma est irreiterabile Sacramentum Galatinus de Arâ—an Cathol verit lib. 10. cap. 3. The Anabaptists or Antipoedobaptists themselves will rather deny our Baptism to be a Sacrament then grant a necessity of rebaptizing Private Baptism From St Iohns preaching and baptizing in open meetings we conclude that both preaching and baptizing ought to be in publick Assemblies The Baptism of Midwives and in private houses rose upon a false interpretation of Iohn 3. 5. where some do interpret the word rather of the material water wherewith men are washed whenas Christ takes it there by a borrowed speech for the Spirit of God the effect whereof it shadoweth out cleansing the filth of sin and cooling the great heat of an unquiet conscience as water washeth the thing which is foul and quencheth the heat of the fire It is not a private action of faith but publick and of the whole Congregation whereby another member is received into the visible Church and as it were incorporated into the body all ought to have their part in it as they are members of the same Church and so it ought to be then done when all may best tâ—ke knowledge of it As in Corporations both of the Universities and also of the Cities and Towns none are admitted in them but in a full Congregation or in a publick Assembly where all may be present and give their consent So in the visible Church by Baptism they ought then to be incorporated when the Assemblies are greatest and when all may most conveniently be present which is the Lords Day There was no publick Assembly when the Eunuch Acts 8. and the Goaler Acts 16. were baptized Whether wanting Water we may baptize with Sand or Water distilled and compounded This came at first from that opinion That they are damned which die unbaptized The Minister may not baptize with any other liquor and element then with natural common and ordinary water We may allow mixture of water with wine in the Lords Supper as well as the mixture of compound water with common in the Sacrament of Baptism If no composition may be used then much lesse may any other sign be used and so the element clean changed and the Ordinance of God altered for the Church of God hath no liberty to bring in any other sign in place of water See Levit. 10. 2. Whether it be lawful to use the sign of the Crosse in Baptism In St Augustines time yea before it the Christians as they used to sign their fore head with â—he Crosse in token that they were not ashamed of Christ crucified whom the Jews and Gentiles reproached for the death which he suffered on the Crosse so they brought thereof into the Sacraments and used both the figure of the Crosse and crossing in other things of God also Doctor Rainolds against Hart p. 504. In the Revelation the worshippers of the Beast receive his mark and the worshippers of the Lamb carry his mark and his Fathers in their fore-heads Hence came the first use of the Crosse in Baptism as the mark of Christ into whom we are initiaâ—ed and the same afterwards used in all Benedictions Prayers and Thanksgivings in token they were done in the name and merit of Christ crucified Mede on Ezek. 20. 20. Had not the Popish abuse and superstitions about the Crosse made us jealous of all use of it who would not have thought this a decent ceremony at the administration of Baptism to reminde all the Congregation of their Christian profession and warfare to which the Sacrament it self doth oblige them D. Burgesse See Weemses Christian Synagogue p. 208. and Boyes his Remains p. 166. and Masons Sermon on 1 Cor. 14. 10. The unconformists dispute against the Surplice and Crosse not onely as monuments of Idolatry but as signs analogical of mystical or sacramental signification in nature and use one with the Jewish Ceremonies a will-worship having no ground
the Church of Rome a worship of God and a work of righteousnesse Iunius had much a do to keep a poor woman from despair because she did eat flesh on some Fast-day it lay upon her as if she had committed some grievous and unpardonable sin Secondly It is religiously tied to fixed and certain times and dayes whereas true Fasting is pro temporibus causis Tertul. de jejun Thirdly They think to perform it by forbearing only flesh when wine and other delicates are not forbidden which Ierom justly calleth a superstitious Fast. The fourty dayes Fast which Moses Elias and our Saviour Christ did fast were miraculous and therefore not to be imitated Neither did they fast fourty dayes every year but once only in all their life Augustine doth sometimes write of the fourty dayes Fast that it hath a Divine Authority but meaneth not an authority of precept but of example as Elias Moses and Christ. We observe Fasting-dayes as we call them by abstinence from flesh indeed not Fasting-dayes but Fish-dayes as the Law doth rather call them not with any opinion either for the day or for the abstinence of any holinesse therein or Religion toward God but only by way of obedience to politick Laws and duty to our Prince the Law it self professing it self to be politickly intended Abbot against Bishop In stead of Mundayes and Thursdayes used in the Synagogue the Church appointed Wednesdaies and Fridaies for that purpose holding in them a convenient distance from the Lords-day as these other did from the Sabbath M. Thornd Service of God at Religious Assem c. 8. The Papists allow a Break-fast and they are allowed to eat all variety of roots fruits fishes and whatsoever-junkets which have not any affinity with flesh They are licensed to drink wine without exception so that they eat and drink without intemperate excesse Yet Bellarmine l. 2. de bonis operibus c. 5. saith Vinum calâ—faciendo corpus incitat in libidinem Prov. 20. 1. Wine is luxurious and in that respect it was called by the very Heathen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the milk of Venus A childe partaking once of their delicate fast not many daies after longing for the former kinde of dainties cried to his mother saying Good Mother when shall we fast again B. Mort. Appeal l. 2. c. 24. See D. Fulk on Rhem. Test. Col. 2. 23. Bellarmine reports a story which makes much against him of Spiridion a godly man who had a guest come to him on a Fasting-day and he set flesh before him having nothing else I will not eat saith the guest because I am a Christian Nay therefore said he eat and make no difference because thou art a Christian. CHAP. XII II. Holy Feasting or Religious Thanksgiving AN holy Feast is an extraordinary Thanksgiving for some notable deliverance out of some desperate danger testified with feasting before God with joy and gladnesse sending Presents to our friends and Portions to the needy Or thus It is the bestowing of an artificial day in the exercise of rejoycing for the testifying and increasing of thankfulnesse for some special benefit There were three Feasts every year and at least two of them to continue seven dayes apiece but onely one time of Fasting and that but for one day God would have us to abound more in joy then sorrow therefore he saith Rejoyce alwayes Phil. 4 4. but not so of mourning This our Saviour may seem to mean in Luke when he saith No man when he hath drunk old wine presently drinks new for the old is better Fasting is new wine not so good nor comfortable nor wholsome as old Godly joy is good of it self and the end whereat godly sorrow aimeth godly sorrow is good alone by accident as it prepares the way and fits the soul for godly joy Godly sorrow is the medicine of a Christian soul godly joy the food and food is better then physick A day of Fasting and Prayer is a sweet day A Thanksgiving day sweeter For in a day of Fasting and Prayer we deal with the anger wrath and displeasure of God In a day of Thanksgiving with the love and mercie of God In a day of Fasting and Prayer we exercise grief but in a day of Thanksgiving we exercise love and joy In a day of Fasting and Prayer our eye is upon our sins in a day of Thanksgiving upon our graces to be thankfull for them M. Bridge on 1 Thess. 5. 18. Not only publick Feasts of the Church but private feasts of some Family were in use in the Church of Israel and are very lawful 1 Sam. 20. 29. The Exercises which must help our Thanksgiving on such dayes are partly Natural partly Spiritual The Natural are 1. To eat the fat and drink the sweet that is to fare of the best and that liberally as Nehem. 8. 10. at which time the rest should be sent to the poor 2. To have helps to mirth and cheerfulnesse The Spiritual are singing of Psalms meditating and talking of Gods benefits and prayers to God consisting most of praises and the like As no abuse of Idolaters can make it unlawfull to fast even in those times when they did fast superstitiously So neither can any abuse of Idolaters make it unlawfull to use such Feasts onely provided that we take heed of surfetting drunkennesse and superstition CHAP. XIII III. Of a Religious Vow THe word Vow is used ambiguously sometimes for the Matter vowed and sometimes formally for the Promise it self and sometimes again for Prayers which did accompany their Vow A Vow made to God is either General and common to all as that in Baptisme or Special and Singular proper to this or that man by which he alone is bound which hath made the Vow The Matter of a Vow or the thing vowed ought not to be evil and unlawfull but either good just and holy or at least indifferent which is not repugnant to the Law of God in our power The Papists hold that nothing can be matter of a Vow which was due before the Vow was made but that is false Genesis 28. 20. Iacob was bound to have God for his God before our Baptisme is a Vow though the Matter contained in it be a Duty before Some say such things as come sub praecepto are not to be vowed but such onely as are left to our choice to do or not to do them as we will Gregory Nazianzene made a vow unto God That he would never swear all his life long which Vow he kept all his daies as writeth Gregory Presbyter in his life Augustine in Psalm 75. saith we may vow moral eternal Duties Vowing is an extraordinary part of Gods Worship whereby a man doth firmly and solemnly binde his conscience unto God to the performing or not performing of something otherwise indifferent for his help and furtherance in Godliness It is a promise made unto God of things lawful by such as have power so to do and thereby
4. That it hinders their acceptation Revel 9. 20. 2. By the Minister 1. A spirit of uncleannesse works in the Prophets Zech. 13. 2. 2. A great deal of pride Col. 2. 18. 3. A vehement desire of drawing proselytes after them Gal. 6. 13. 4. Horrible hypocrisie Matth. 23. 13 14. 5. Worldly wisdom and fleshly ends 2 King 16. 11. 6. A constant ignorance and idlenesse in them While they slept the envious man sowed tares 7. Cowardise Gal. 6. 12. 3. By the people 2 Thess. 2. 10 11. Hos. 5. 11. Amos 4. 5. Three things about the worship of God are to be considered 1. The kindes of it that is as was before said certain orders of actions to be performed 2. The parts of it that is each action of each kinde so receiving the Lords Supper is a kinde of worship the action of giving taking eating drinking with the things hereby represented are parts 3. There are certain circumstances and solemnities for the manner of celebrating those parts and kindes Now the two former must be expressely commanded The later must not be forbidden nor condemned onely a thing of solemnity is changed into a part when a religious necessity is imposed upon it and a spiritual efficacy conceived to be annexed unto it as appears in the Priests garments in the Law Thus for example Prayer is a kinde of Gods worship the confession of sins Petition and Thanksgiving for benefits be parts of this kinde of worship and so are the person to whom and the person in whose name necessary things for the matter of the worship But now whether I pray in such or such a place whether with eyes lift up or cast down whether kneeling or standing whether with mine head covered or uncovered these are certain points of solemnity as it were adjuncts of the exercise And here it is sufficient that I use no such circumstance as is condemned nor neglect any that is commanded but if I do esteem it a matter of religious necessity to God-ward to pray in such a place rather then such and conceive that my prayers shall be more effectual for my good there rather then elsewhere not having any such warrant from God I do now turn the circumstance into a part of worship and seeing it is not from God of false worship The several kindes and parts of Gods worship are either Ordinary or Extraordinary I. Ordinary 1. Publick 2. Private 3. Indifferent First Publick such as ought to be usually and onely performed in publick Assemblies of whole Congregations in one known appointed place as being open and publick professions of our allegiance to God Such are two alone 1. Preaching of the Word which hath two main parts 1. The Explication and Declaration of any part of holy Writ or any point of Doctrine contained in holy Writ 2. The Application of that part of holy Writ or point of Doctrine so contained in Scripture to teach admonish exhort correct comfort for which things it is most fit and convenient The second publick worship is administration of the Sacraments that is of the seals of the new Covenant of Grace which are two alone 1. The seal of ingraâ—fing into Christs body called Baptism where the parts are outward washing with water inward bestowing the bloud of Christ to wash and purge the soul. 2. The seal of our nourishment in Christ whereof the parts are outward on the Ministers part taking blessing breaking distributing bread and wine on the receivers taking eating and drinking bread and wine inward certain works of God in giving his Sonne and of the receiver in receiving him This is publick worship Secondly Private two 1. Meditation by ones self alone of the Word of God or the parts of it in any particular matter the parts of which are consideration of the truth thereof and application of the same to ones self 2. Conference with a few others which is a mutuall propounding of mens judgements of any part of Scripture or point of Religion for their mutuall edifying as Paul went up to conferre with Peter and with the chief Apostles Thirdly Indifferent which may be done both publickly and privately yea which must be done both in private by each person and family and also may be done and most of them must be done by the whole Assemblies of men professing true religion These are ordinary which must be of constant and continual practice day by day as occasion serveth which are four 1. Reading the Scriptures and good Books or hearing them read which is an intentive observing of the things contained in the Word or such godly Books as tend to make the points of doctrine in the Scripture contained more plain and usefull unto us 2. Catechizing which is a particular teaching the principles of Religion by Question and Answer necessarily required of all Housholders and Ministers to the young or ignorant people of the Parish For the Housholders it is apparent in that Commandment that they should whet these things upon their children for Ministers Let him that is catechized in the Word make him that catechizeth him partakers of all good things Where catechizing is made a part of the ministerial function of a Pastor in regard of which maintenance is due unto him 3. Prayer Pray continually saith the Apostle for private prayer Enter into thy closet and pray saith our Saviour Christ and Mine house shall be called a house of prayer saith the Lord himself for publick worship 4. Singing of Psalms whether Scriptures or other conformable unto Scripture made by godly men ones self or others it is not material as some think for so saith David Sing unto the Lord a new song and so saith the Apostle Edifie your selves with Psalmes and Hymnes and spiritual Songs the word translated Hymnes signifieth such a Song as is uttered with voice alone but Spirituall Songs and Psalmes are such as are sung to the tune of any well tuned Instrument of musick but must be so performed as may be for edification And these are ordinary services The extraordinary services are such as are to be performed upon particular and special occasions either publick or private such are 1. Fasting which is the setting of an artificial day at least apart to the work of humiliation and reconciliation 2. Feasting which is the setting of so much time apart to the work of rejoycing 3. Vowing which is a tying of ones soul by Gods name unto Gods self to do or not to do a thing lawful for his furtherance in godlinesse These be all the kindes of worship which God in his Word requireth and the performance of them each in their place and order is required at the hands of all Gods people by vertue of this Commandment so that each man and woman stands bound in conscience constantly to perform the publick and private as God gives ability and the extraordinary upon such extraordinary occasions as fall out to require the performance of them
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
make some solemn praier unto God whether it be in Church Family Closet Field or any other place Dan. 6. 10. Thirdly Praier is conceived or prescribed Conceived praier is that which he who uttereth the praier inventeth and conceiveth himself as are most of the praiers recorded in Scripture Prescribed praier is when a set constant form is laid down before-hand and either conned by heart or read out of a book or paper by him that uttereth it and that whether he be alone or in company A set and prescribed form of praier is lawful 1. Because God prescribed a set form of blessing for the Priests constantly to use Num. 6. 23 24. See Deut. 26. 13. Christ himself prescribed his Disciples an excellent form of praier which hath been used in all ages of the Church since his time Luke 11. 2. that is do it in haec verba St Paul observes a set form of blessing in the beginning and end of his Epistles 2. Many weak ones who have good affections but want invention and utterance are much helped by prescribed forms 3. Prescribed forms of praier in the publick worship is a good means to maintain uniformity in severall Churches See Calvins Epist. Protectori Angliae and Cartw. Catech. All the Reformed Churches use to sing the same Psalmes not only as set forms but set in Meetre that is after a humane composure Beza ordinarily before his Sermon used an entire praier out of the Geneva Liturgy See his Lectures on the Cantic The Spirit of God is no more restrained by using a set form of praier then by singing set Hymns or Psalms in meetre See Mr Hildersam on Psal. 51. 1 2. Lect. 12. That a set form of praier is lawful Doctor Preston of Praier Master Ball of this subject The Spirit of God assists us in praier not by immediate inspiration as he guided the words and matter of Prophets and Apostles but by sanctifying our abilities for otherwise every mans praier should be like that of the Prophets and Apostles M. Norton in his Answer to Apollonius cap. 13. saith The use of forms prescribed lawful in themselves may be unlawful from unlawful circumstances as the tyrannical manner of imposing them repugnant to Christian liberty He doth not disallow the imposing of them simply but only the tyrannical manner of imposing them as repugnant to Christian liberty And after he saith Formula praescripta potest adeo componi ut adsint omnia in precatione legitima requisita absint omnia repugnantia Therefore this very thing that it is a prescribed form is not repugnant to a lawful prayer He saith There is not an approved example of set forms in Scripture Nor is there an example of the contrary practice viz. that in the ordinary meetings of the Church prayers were then conceived He saith Formula praescriptae patrocinantur Ministerio inidoneo Not the prescribed forms but a Churches contentednesse in such a state in which it is not lawful to use other then prescribed forms gives occasion to that inconvenience He addes Si sufficiat ex libro precari Quid non ex libro concionari sufficiat It is one thing for a prescribed form of prayer to be lawful another to be sufficient Fourthly Prayer is either publick or private Publick invocation is the prayer of a Congregation as of a Colledge or the like The children of Israel three times a year publickly worshipt at Ierusalem beside their Synagogue-meetings Christ and the Apostles went frequently to their publick Assemblies See Heb. 2. 12. 10. 25. Act. 3. 1. We should make special account of publick prayer 1. The more publick prayer is the more honourable and acceptable it is to God Mat. 18. 20. David saith I will praise thee in the great Assembly 2. It is more powerful See Ioel 2. 16 17. Ionah 3. 8. Vis unita fortior there is a double promise to publick Ordinances Exodus 20. 24. of Communion and Benediction 3. It is an especial means of mutual edification for thereby we stir up the zeal and inflame the affection of one another the Saints enjoy a great part of their holy communion one with another Amyraut in Apol. pour ceux de la Relig. Sect. 7. saith There ought to be publick Assemblies where the whole world may be instructed in common by those to whom God hath committed the charge and that those which separate from these Assemblies crosse the Ordinance of God and break the unity of his Church And this was judged so necessary by the Apostles and ancient Christians that they alwaies practised it notwithstanding the Edicts of Emperours and all the persecutions they made to hinder them Deserere conventus est initium quoddam defectionis contra in Ecclesiis Deus auget sua dona Grot. in Heb. 10. 25. The Turks and Mahometans have their Stata tempora set times of worshipping God The Papists their canonical hours so called because they are appointed by their Canons which are therefore to be condemned because they place Religion in them as though those hours were more holy then others Divine service in publick ought only to be celebrated in the vulgar tongue See 1 Cor. 14. The Patriarchs and Prophets under the Law the Apostles and primitive Church did alwaies pray in a known tongue Neither can any sound testimony or approved example be produced to the contrary for six hundred years after Christ. Private prayer is that which is made by some few together 2 Kings 4. 33. Luke 9. 28. Acts 10. 30. or by one alone which may be called secret prayer Matth. 6. 6. I will here give reasons both for praier in a Family and also for secret praier I. For praier in a Family 1. There is a need of it The Family hath need of peculiar blessings which are to be sought by prayer and it receiveth many blessings for which peculiar thankes are to be given in the house 2. There is profit and honour in it it bringeth Gods blessing into his house 2 Sam. 6. 11. a Christians house is hereby made Gods Church Rom. 16. 5. Philem. v. 2. The Apostle there cals the Families of certain godly people Churches because they had this domestical service of God as well as the Church their Ecclesiastical See 1 Cor. 16. It is said Ier. 10. 26. Cursed be the families which will not call upon thy name as well as the Kingdomes And again They shall mourn over him every family apart Our Saviour went about with his Apostles which was his Family to pray This is made one of the Reasons why husbands should dwell with their wives that their domestical praiers be not hindered 1 Pet. 3. 7. It is requisite also to adde secret praier both to publick praier in the Church and private praier in the Family First Praier is a part of Gods worship The Scripture bids us Pray continually manifestly alluding to the continual burnt Sacrifice which was twice each