though before Christs comming in the flesh the Lord had chosen one speciall place where he would have Sacrifices offered unto him and not in any place beside and so was priviledged with a legall kinde of Sanctity more then others yet now since Christ hath every where opened Heaven to the prayers of the faithful as appeareth by his owne words Mat. 18. 20. Wheresoever two or three are gathered together in my name I am in the midst of them that distinction holdeth not And for further proofe of which we have a further evidence from Christ and his Apostles who neglected no opportunity to gaine Soules to God witnesse our Saviours preaching on the top of an Hill Matth. 5. 1. out of a Ship Mark 4. 1 2. Paul in an upper Chamber Act. 20. 8. and by a river side Acts 16. 13. Peter in Cornelius house Act. 10. 27. and in Solomons Porch Act. 3. 11 12. Philip in the Ennuchs Chariot Act. 8. 31 32. yea the Apostles went from house to house Act. 20. 20. that distinction of holinesse doth not therefore remaine in places nay even Bethel it selfe did not retaine an inherent holinesse for we read that after that Jeroboham had defiled it by Idolatry it was no more Bethell the house of God but Bethaven the house of iniquity Hosea 19 5. Againe the Apostle willeth men every where to lift up holy hands 1 Tim. 1. 8. Obj. The Lord willeth Moses to put off his shooes from off his feet in regard that thē place whereon he stood was holy ground Ans It was holy for the present in regard of the apparision What caused the then holinesse in the ground and presence of God but this was no inherent holinesse anexed continually unto the place but when the cause of this holinesse ceased viz. the heavenly Vision and apparision the effect also viz. the holinesse in the ground was suspended The Temple of the Jewes was likewise holy and because of it Jerusalem was was called the holy City so long as they continued in the true worship of God but after they had Crucified the Lord of life hoth the Temple and City as prophane was destroyed And herein also appeared the errour of the former times when such bloody battels were fought for the recovering of the holy Land as it was called by the evill successe whereof it is evident that Christians were too much addicted to the holinesse of the place and therefore to attribute religion or holinesse to such places is absolute superstition SECT 4. NEither ought the glorious pompe of the Temple or Tabernacle Against adoring of Churches to be imitated by us under the Gospel and that for these reasons 1. Because that was prescribed to the Hebrewes because of their infirmity and to win them from the glorious pompe and vanity of the Heathen 2. Most of them things had their proper use in the Temple which being now abolished there is no further use to be made of them 3. Neither was they simply necessary for Gods Service for if they had he would not have suffered them to have been carried into captivity 4. They had a direct command from God to make that Tabernacle in that glorious manner but no such charge is given to us under the Gospel our bodies as the Apostle saith being the temple of the Holy Ghost 1 Cor. 6. 19. Again as they erre in their judgements concerning the place which they terme the Church as also concerning the sanctity and holinesse which they attribute unto it as also in the adoring Against their Common Prayer-booke or Liturgie and beautifying of it so doe they also erre exceedingly concerning the Book which they so Idolize termed the Common Prayer Booke and the rediculous ceremonies therein contained against which Book I thus argue That which is taken out of the Masse-Booke of the Pope who is an Idolater is the Liturgy as is most evident which being Popery in Latine doubtlesse is the same in English Again every thing that is necessary to salvation is commanded in holy Scripture as our Saviour affirmeth Joh. 5. 39. but set Prayer is not commanded in holy Scripture ergo not a thing necessary to Salvation Again no part of Gods Worship ought to be imposed by mans authority but such is the Liturgy ergo CHAP. IX The ninth Chapter treateth of Prayer SECT 1. Objection THe Lords Prayer is o set forme of Prayer therefore The Lords Prayer a form to make our prayers by a set forme of prayer is lawfull Ans The Lord is only to be worshipped in Spirit and in Truth and as concerning the Lords Prayer it is only a forme to make our Prayers by Mat. 6. 9. Again all the circumstances in both the Evangelists as Luk. 11. 1. 4. doth lead us thus to understand it as namely that Christ there sheweth the right manner how to use Prayer as he doth for the right use of almes and fasting and to avoyd ambition hypocrisie babling and the like as also that we should come to God in prayer as children doe unto their Parents asking Bread Fish an Egge or the like that is making our requests unto God according to our particular wants and necessities Again no man can be so wilfull to doubt that Christ did not unfold the meaning of this Prayer to his Apostles and that they did truly understand his meaning therein and did also carefully observe his commands yet did they never binde themselves to these words but prayed still as they had severall occasions according to these rules Act. 1. 24 25. 4. 24. Mat. 14. 30. 2 Cor. 12. 8. Eph. 3. 14. Phil. 1. 4. 10. 11. Rev. 12. 20. Neither when they wrote unto others concerning Prayer did ever teach them to say the Lords Prayer which certainly they would have done if they had so taken the will and appointment of Jesus Christ to have been but it is evident that they taught them in their necessities and occasions to shew their requests to God in all manner of Prayer and supplication in the Spirit with giving of thankes watching thereunto with all perseverance being the will of God in Christ Jesus as also it doth evidently appeare by these Scriptures 1 Tim. 5. 17 18. Phil. 4. 6. Eph. 6. 18. Rom. 15. 30 31 32. 2 Thes 3. 1 2. 1 Tim. 2. 1 2 3. Jam. 1. 5 6. 5. 23. 1 Pet. 4. 7. 30. 1 Joh. 5. 14 15. Jud. ver 20. SECT 2. AGain if Christ have commanded us to use these words in number and order then all such doc sinne as pray at any time and doth not use these very words and no other for Christ saith When ye pray say Our Father Luk. 11. 2. which words when ye pray sheweth that this Commandement is to be observed at all times and if so then the Apostles sinned which prayed and used not these words as I have formerly instanced Again by these words say ye c. being pressed according to the letter might seeme
if but read over by them or any other is sufficient for the Service of God as indeed it is to that God they worship the Spirituall man he is of another judgement for he saith that true prayer is that which is dictated to the minde by the Holy Ghost and so maketh prayer the voyce of Gods owne Spirit which ariseth from the regenerate part within us being quickned and inlarged to pray from the immediate help of the Holy Ghost and such prayers say they are only acceptable to God and no other Now to know whether of these opinions retaineth the truth it Of the Spirit of God in prayer is requisite to have them to the touch-stone of truth viz. the Word of God which is able to convince all errours and to make them appeare in their naturall colours to which purpose the Apostle Paul is very pertinent in his Epistles as in Rom. 8. 26. where he speaking of the act of Prayer or â—ather the Spirit of God in him saith That the Spirit helpeth our infirmities and that we know not what to pray for as we ought but that the Spirit it selfe maketh intercession for us with sighes and groanâ—s which are unutterable which he doth also thus further illustrate in the 27 ver viz. And he that searcheth the heart knoweth the minde of the Spirit because he maketh intercession for the Saints according to the will of God SECT 6. FRom whence I thus argue If the intercession of the Saints who are predestinated to salvation be not availeable without the direction and guidance of the Spirit of God as it is evident they are not Instance in holy David who saith If I regard wickednesse in my heart God will not heare my prayer what will become of the other and what better testimony can we have to decide the controversie then when the Holy Ghost himselfe confirmes the point as a witnesse to his owne act their audaciousnesse A set â—oâ—me of Prayer hath not the Spirit of prayer and stupidity is therefore to be admired who thinke that Prayer and Preaching can availe although the Spirit of God doe not Co-opperate with it for the Holy Ghost teleth us plainly that we know not what to aske without his direction now what direction from the Spirit of God can be imagined in that prayer which is formerly composed by another party then he who readeth or prayeth it or what benefit can be expected from that prayer where the tongue expresseth that which was not formerly conceived in the minde to aske well may they therefore be compared to Steevens uncircumcised Jewes in that they still resist and flatly deny the motions of the Spirit of God in the act of prayer Again the Children of God have sundry occasions to pray unto God by reason of their manifold temptations by the flesh the world and the Devill which doe warre continually against the Spirit now let any judicious man censure whether a childe of God findeth greater comfort in expressing his misery and unfeigned repentance being moved thereunto by the Spirit of him to whom he prayeth rather then to expresse himselfe by such a prayer as is invented by another man Again what prayer can be more acceptable to God then when he is invocated by a penitent sinner who is dictated what to aske by the Spirit of him to whom he prayeth certainly then we ought rather to joyne our selves with the Spirit of God rather then the spirits of men SECT 7. Obj. SVch as pray by the Spirit use Tautollogies and vaine repetitions in their prayers Ans God doth not give the measure of his Spirit to his Children by equall proportions but to some more to some lesse but to all some yea such a some that he that hath the least of it hath so much as to make his prayer acceptable though not so much prevalent with God as them who have a greater measure of it Again Gods wayes are not our wayes he is not like an earthly Prince who is commonly petitioned with a premeditated speech It is not eloquence of words that God regaâ—deth in pâ—ayer neither is it eloquence of words which worketh upon him but the pious thoughts and desires of the heart which the Lord being formerly acquainted withall before they be expressed by the tongue are even then accepted of him which the Lord testifieth by his Prophet in these words Before they call I will answer Isa 65. 29. so that it is not so much the expression of the tongue as of the heart which God accepteth or floweth as pleasing unto him Again let them peruse their Liturgy and see if they can excuse Their Liturgy haâ—h many tautologies in it it of Tautologies when they repeat these Sentences viz. Lord have mercy upon us Christ have mercy upon us Lord have mercy upon us Christ heare us O Christ heare us Lord have mercy upon us Christ have mercy upon us with Thou Lambe of God that takest away the sins of the world three times repeated together with Good Lord deliver us and We beseech thee to beare us good Lord very many times repeating the Lords Prayer also many times at one Service And yet to see those vaine bablers that will accuse others with that which they are the most guilty of themselves yea what is their Pulpit Prayers but meere tautologies the same the next Sabboth as was the former A carnall man tyeth God to one and the same prayer and so for all their life long yea let the occasion be what it will Funerall or Feast Plenty or Famine Warres or Peace or what occationals soever God must either be pleased with their set forme or he is like to have none at all yea though there be never a clause in their expressions which tendeth to the present occasion whereas through the whole Booke of God we neither read of any childe of God that prayed but that his prayer did solely tend to his present occasion as I have formerly proved when I spake of the Lords Prayer it selfe SECT 8. SO that if these vapouring Russians were tyed to pray in the same nature as doe the Children of God whom they so villifie certainly they could not be so rash in censuring as they are when as some of them in mine owne hearing being to pray for a sick Party in their Pulpit Prayers have had much adoe to bring it in and much more to get into their set prayer againe but hath been in very great danger of an non plus Again the Apostle James saith that the effectuall fervent prayer of a righteous man availeth much From which expression we may gather that true prayer must tend to effect the necessity of the Party praying 2. That this prayer must also be full of servency and zeale to have it effected as the Prophet saith I roared even for the disquietnesse of my soule 3. That it must proceed from a righteous man or else the other are in vaine and this is
28. and this will evidently appeare by comparing them with the false Prophets and Apostles which usurped the like priviledge and prerogative Now what manner of people the false Prophets were the Spirit Ezek 22. 25. 26. 28. 34. VVhat sort of people the false Prophets were Jer. 23. 1 2 3. of God by the mouth of the true Prophets doth fully demonstrate viz. To be conspirators where they live roaring Lions roving for their prey devourers of soules takers away of treasures and precious things violaters of holy things such as put no difference betwixt prophaine and holy things such as hide their eyes from the Lords Sabboths such by whom the Lord is prophained such as daubâ— with untempered Morter such as see vanity and divine lyes that say Thus saith the Lord God when the Lord hath not spoken such as feed themselves with the flocke cloath themselves with the wooll and kill such as are fed but feed not the flock such as have not strengthened the diseased have not healed Micha 3. 11. Zeph. 3. 4 that which was sick nor bound up that which was broken nor brought againe that which was driven away nor sought that which was lost but are such that by force and violence have ruled over them such as teach for hire and Divine for money And as these sorts of Prophets were contemners and despisers These sort of people foretold by the Apostles of the Doctrine of the true Prophets of God meerly seeking their owne advantage so also doth the same Spirit foretell that there shall in the last times arise such a sort of people who shall also bend all their endeavours to contaminate the true Ministers of the Gospell as wil also evidently appeare by the Writings of the Apostles and to this purpose the Apostle Peter acquainteth us 2 Pet. 2. 1 2 3 that as there were false Prophets amongst the Brethren even so there shall be false Teachers in the latter times which shall maintaine moct damnable Heresies and bring upon themselves swift destruction yea many saith he shall follow their pernitious wayes by reason of whom the way of truth shall be evill spoken of and through covitousnesse shall they with unfained words make Merchandise of you Againe he saith There shall come in the last 2 Pet. 3. 4. dayes scoffers walking after their owne lusts and speaking perverse things SECT 5. NOw whether these Priests as afore-mentioned be not Cavalier Priests proved to be such as the Apostle foretold those aymed at by the Apostles which should oppose the Church of Christ in the last dayes let their owne Consciences judge yea if the Devill himselfe were examined he could not deny it yea they are such lively Simptomes of the Apostles Predictions that even Appelles Grapes could not be drawne nearer the life then these are to them whom the Apostle did foreshew should come into the world and albeit they have put on a Whores fore-head and have got the Scoulds advantage to cry Whore first yet their quotidian actions is a sufficient testimony against them witnesse their accustomed drunkennesse slighting of the Lords Day neglect of Preaching Swearing Whoring insulting speeches their temporising covitousnesse lasciviousnesse and unchristian-like discourse yea and what not that may conduce to oppose them that desire to feare God all which is so manifestly apparent in them as that there needeth no furtheâ— expressions to make them more manifest But above all the An evident demonstration of their â—alsâ—oods chîefest and most evident demonstration of their falshood is their audacious villifying of the Spirit of God which they doe not only loath themselves to name with reverence but doe also hate the very persons of all such as are thought to be indowed with it yea albeit the Apostle telleth us that he that hath not the Spirit of God is none of Gods and that of our selves we know not what to aske in prayer without the dictates and directions of the Spirit of God which saith he helpeth our infirmities And yet for all these and many other expressions to this purpose what approbrious language doe they daily dart out against the efficacy of the Spirit of God whether in preaching praying or the like yea if they know but one fayling in any of the Professors of Christ which may happen by reason of infirmity it is enough to scandalize Christ in all his members O how they wil act it with these are your Professors these are your Davids your men after Gods owne heart these are your Round-heads your Puritans your Professors c. but contrariwise let a thousand palpable notorious evills be committed by such like as themselves they are not to be taken notice of No to them to sweare whore and be drunke are true emblemes of Gentility yea though in Morall civillity they are ashamed one of anothers actions yet will they vindicate one another to the utmost yea so farre are they from imitating Christ and his Apostles either in Doctrine or conversation as that if they were now living they would terme them the veryest Round-heads in the Common-wealth SECT 6. VVHat tell them of preaching in season and out of season How they despise the practise of the Apostles 2 Tim. 4. 2. Not for filthy lucre but of a ready minde 1 Pet. 5. 2. Not to be a drinker of Wine not to preach with the inâ—icing words if mens wisedome 1 Cor. 2. 1. 4. but in the demonstration of the Spirit to be blamelesse apt to teach not to be a striker not given to filthy lucre not to be a brawler or covetous 1 Tim. 3. 3. Not to be Lords over Gods heritage but examples to the flock 1 Pet. 5. 3. No Paul and Peter you are the most fit for those things your selves you can preach by the Spirit and pray by the Spirit and as for you Paul you have lungs to preach and pray untill midnight Act. 20. c. you were the chiefe Tub-preachers of your dayes you care not where you preach whether in a Chamber amongst your holy brethren Act. 20. 7. or by a river side amongst your holy Sisters Act. 16. 13. yea you could goe from house to house to pray and preach Act. 20. 20. yea you hired a house for that purpose Act. 28. 30. but for our parts we scorne such actions for we can pray and preach as much in an houre as you did in six you pray and preach as the Spirit moves you but the prayers and Sermons which we make are so pleasing to our Auditors as that they wil produce hums from them we can run such divisions and subdivisions and subdivisions upon subdivisions with the stringed instrument of our tongue as a right good Organist can 〈◊〉 upon his full blowne Organ so that your Sermonds in comparison of ours are poore and beggerly such as the rest of your Brethren make in these dayes I should be ashamed to speake The Cavalier Priests reproach Christ himselfe such things
immitate but they never invocated any but the Lord Jehovah and Christ in him as the Scriptures doe plentifully prove therefore the Adoration or praying to Angels is a superstitious and new device of Doctrine and ought to be rejected Isa 63. 16. Object Jacobs Ladder on which the Angels ascended and descended from heaven doth intimate that they did not only reveale unto us the counsells of God and execute his will but also report unto God our prayers vowes and necessities Ans We grant that the Angels doe report unto God the affaires of the world the Acts and Gests of men and so their supplications in generall but this they doe as Messengers not as Mediators the Prophet Zachary sheweth a distinct office of the Angelicall Spirits and Jesus Christ there called the Angell of the Lord where they viz. the Angels returns this answer to God We have gone through the world and behold all the world sitteth still and is at rest But the Angel of the Lord Christ the Mediator of the Church steppeth forth and prayeth O Lord of Hoast how long wilt thou be unmindfull of Jerusalem so that albeit the Angels are witnesses of our devotions and beholders of our teares and plaints yet have they no office of Mediatorship neither have we any warrant to pray unto them SECT 2. Object IT is said Gen. 17. 3. that Abraham fell upon his face and talked with God which doubtlesse was an Angel by the like expressions in the 18. Chap. c. Ans If that were an Angell in the person of God which talked Angels will not be worshipped with Abraham then was it no gesture of Adoration in that Abraham fell on his face for the Angels will not suffer men to worship them Rev. 22. 9. but if they will needs have it Adoration then it was God that talked with him as the words of the Text intimateth Again though Abraham had said to his Servant that the Angel should goe before him Chap. 24. ver 7. yet read we not that the Servant did pray to the Angel that was appointed to be president of his journey but solely directeth his prayer unto God as in the 12. vers which example our Saviour himself urgeth Mat. 4. 10. Thou shalt worship the Lord thy God and him only shalt thou serve Obj. Jacob prayeth that the Angel blesse the children Gen. 48. 16. and Moses wisheth the good will of him that dwels in the Bush to come upon the head of Joseph Deut. 33. 16. Ans We deny not but that Angels as well as men may instrumentally pronounce the blessings of God as from him and in his name but not originally and so to be resorted and prayed unto as the Authors and fountaines of blessings 2. It is without example in Scripture to wish any blessing but from God the Father and the Lord Jesus Christ as the Apostle Paul confirmeth Rom. 15. 30. 2 Cor. 13. 11. Phil. 4. 6 7. Col. 5. 15. 3. The Angel whom Jacob there speaketh of is in the same place called the God of his fathers Exod. 3. 6. 4. Moses also calleth him that dwelleth in the Bush Jehovah verse 13. SECT 3. Object IOhn wisheth grace and peace to be given to him that was and is and is to come and from the seven Spirits which is before the Throne that is from the seven Angels Therefore Angels though they blesse not as the authors of Grace yet a blessing may be asked of them as impetrators and intercessors of the same at the hands of God as also Gen. 32. 29. where the Angel is said to blesse Jacob. Ans That was not an Angel but the Son of God which â—â— was no Angel but Christ that wrestled with Jacob. wrestled with Jacob because it belongeth not to Angels to blesse but to God himselfe for spirituall blessings are either conferred by the Author thereof which is only God or by the Mediator thereof which is Jesus Christ or by the messengers or instruments thereof which may be as well Angels and Men for as Isaac blessed Jacob and Jacob his sonnes ministerially only as being Gods mouth to pronounce them so Angels likewise may be the Messengers or instruments of Gods blessing and not otherwise For the Apostle saith that every good and perfect gift commeth from God Jam. 1. 17. neither are the Angels to be sâ—ed unto for any spirituall or temporall blessing but only God for if any one Lack wisdome saith the same Apostle let him aske it of God Jam. 1. 5. and so consequently in any other thing yea the promise is made only to such as aske in Christs name Joh. 16. 23. and no otherwise and as to that place in the Revelations where mention is made of the seven Spirits we must understand the Spirit of God with his manifold graces for the seven Spirits are also said to be the seven lamps of fire burning before the Throne they are also termed the seven eyes of the Lambe all which doe intimate as formerly SECT 4. THe arguments which the Papists use to justifie their Invocation of Saints departed are chiefly these which follow to which I shall return an answer Obj. Saints doe pray for us and therefore we may and ought to pray to them that they pray for us is proved by these places of Scripture viz. Exod. 32. 13. where Moses desireth God to remember Abraham Isaac and his servants And Baruch 3. 4. where he saith O Lord God Almighty heare now the prayer of the dead Israelites with 2 Maccabees 14 15. where Onias spake and said this is a lover of the Brethren who prayeth much for the people Jeremiah the Prophet of the Lord. Ans To the testimony cited out of Baruch and the Maccabees they prove nothing because they are no Books of the Cannonicall Scripture 2. The other testimonies are impertinently alleadged for Moses maketh not mention of the prayers which Abraham Isaac and Jacob should make for the people but of the Covenant which the Lord made with them true the Saints doe pray to God by their generall wishes that the kingdome of God were accomplished as Rev. 6. 10. but our particular necessities they know not and so doth not make particular requests for us therefore the argument followeth not that they pray by their generall desires for the Church that therefore they pray for us in particular Again seeing these Papists hold that the Patriarcks and Fathers of the Old Testament were in Limbus Patrum a dungeon of darknesse and a member or part of Hell they doe absolutely contradict themselves in making them Mediators and Intercessors in heaven neither was Moses request for the merits or worthinesse of the Fathers but in respect of the Messiah which was promised for neither was Abraham himself justified by his merits but by faith as Paul sheweth Rom. 4. 30. SECT 5. Obj. GOd telleth Abimelech that Abraham was a Prophet and should pray for him Gen. 20. 7. Ans That place doth not make for the
invocation of Saints that are departed for God sendeth not Abimeleck to Noah or any other departed to pray for him but to Abraham then living which duty may be mutually performed in charity whilst one knoweth anothers necessities but for the living to pray to or for the dead which knoweth not their wants being already certainly disposed of in an unchangeable estate as the living are not as also in that the Prophet telleth us that Abraham is dead and Isaac is ignorant of us Isa 63. 16. is such a conceit as hath no warrant from Scripture or any sound reason because they are not present to heare our prayers neither doe they know our hearts and we have one sufficient Advocate and Mediator Jesus Christ 1 Ioh. 3. 1. and therefore need we not the mediation of any other neither will they assume unto themselves any part of We ought to confesse our fins only to God 1 King 8. 47. Psal 19. 120. 33. 5 41. 44. Jer. 14. 20. Dâ—n 9. 15. Mat. 15. 18. 1 Ioh. 1. 9. Christs Office for as the perfume Exod. 30. 8. was alwayes before the Lord which doth signifie the prayers of the Saints so God only through Christ must be invocated which honour he will not give to any other for God must only be beleeved upon as our Saviour saith Ye beleeve in God beleeve also in me Joh. 14. 1. and the Apostle saith that men cannot call upon him on whom they have not beleeved Rom. 10. 14. and certainly they would not have us beleeve in Saints departed Obj. Absâ—lon could not be admitted to his fathers presence untill Joab had mediated for him and Bethshaba Solomons mother intreated for Adoniah so it is necessary to have Mediators unto God Ans 1. We have one sufficient Mediator Jesus Christ who is able sufficiently to reconcile us unto God 2. Though many mediators are used in Princes Courts because either they are ignorant of our affaires or their affections is estranged yet it is not so with God who knoweth all things besides the love of Christ to us exceedeth the love of all other inferiour Mediators which men can seeke unto 3. The example of Bethshaba is unfitly alledged for she obtained not her suite SECT 6. Obj. ELiphas saith to Job Job 5. 1. Call now if any will answer thee and to which of the Saints wilt thou turne thee 2. David exhorteth to praise the Lord in his Saints Psal 150. 1. 3. It is said in Ezekiel I sought for a man amongst them to make up the hedge c. but I found none Ans Eliphas in that place speaketh of the Saints and righteous living to see if Job could finde amongst any of them a patron to defend his cause 2. The place in the Psalmes is Praise God in his holinesse or in his sanctuary neither doth it follow that because God is praised in his Saints that therefore we are to pray to Saints as it followeth in the next words praise him in the firmament will they therefore have the firmament prayed unto 3. The place in Ezekiel is spoken of men living and not The Saintâ— to whom the Papists pray shall be their accusers of men dead the answer therefore which Jacob gave to Rachiel when she called to him for children saying Give me children c. Am I in Gods stead may fitly be applyed by the Saints departed to such prayers or desires made unto them And as our Saviour said to the Jewes There is one that accuseth you even Moses in whom ye trust so the Saints which these men so superstitiously worship will at the last day be their accusers CHAP. VI. Treateth of their Idolizing of the Pope c. with a confutation thereof HAving discussed their folly in worshipping of Idols and Images without life as also their adoration and invocation of Angels and Saints departed I shall now discover their folly in worshipping a living Idol viz. the Pope to whom they ascribe an infallibility as also the title of their Lord God the Pope SECT 2. Object IS not the Pope Peters successor and is not Christ said to speake these words to Peter viz. Thou art Peter and upon this rock will I build my Church and the gates of Hell shall not prevaile against it and I will give thee the keyes of the kingdome of Heaven and whatsoever thou shalt binde on earth shall be bound in Heaven and whatsoever thou shalt loose on earth shall be loosed in Heaven By all which expressions doubtlesse he gave unto Peter a speciall priviledge above all the other Apostles Ans That the Pope is Peters successor I grant but yet in Wherein the Pope is Peters Successor this one particular which was in denying his Lord and Master whose servant he pretends to be and as to the urging of them words mentioned to the particular person of Peter as that thereby he had a more speciall priviledge then the rest of the Apostles is to goe about to prove that our Saviour did contradict himself in his expressions used to the two ambitious Suitors James and John whom no other place would serve them then to sit on the Mat. â—0 20. right and left hand in his kingdome in these words It shall not be so amongst you in which words there is an absolute nullaty of any superiority amongst the Apostles or Disciples of Christ and that by a Statute not to be repealed being the determinate law of a just authority by a Cannon ordained and irrevocably fixed by the wisdome of God and confirmed by an example beyond all arguments even by an example fetched from his owne particular vers 28. where he saith that the Sonne of man came not to be ministred unto but to minister as also Luk. 22. 27. I am amongst you as he that serveth now seeing this humility was in Christ himself how much more ought it to have been amongst Iob. 15. 10. his Apostles and Disciples The servant must not be greater then his Lord Joh. 13. 16. neither he that is sent greater then he that sent him it is enough that the servant be as his Master Mat. 10. 25. 2. To stop these blasphemous and Antichristian mouthes I An equâ—ll power and commission were gâ—ven to all the Apostleâ— shall also prove that an equall power and commission in use of the keyes was likewise given to all the rest of the Apostles and Disciples of Christ as well as unto Peter and that by the words of our Saviour both before his Passion and also after his Resurrection before his Passion in these words Verily I say unto you whatsoever ye shall binde on earth c. and whatsoever ye shall loose on earth shall be loosed in heaven Mat. 18. 18. as also after his resurrection as we have it Joh. 20. 23. Whosoever sins ye remit they are remitted and whosoever sins ye retaine they are retained in both which places of Scripture the words are directed to all the Disciples as also
place helpeth not Lot sinned in the Mountaine Adam fell in Paradice the Angels in Heaven it is then but a meere fancy for them to think that a Monkes Coule a Cloysters life of a Hermites Weede can make a man more holy but it is to be seared that as Drunkennesse and Incense were committed in the Cavâ— so the Cloysters and Seles of Popish Votaries are not free from the like uncleanesse Obj. We read that holy men required often to desart 〈◊〉 as Moses Elias John Baptist yea our Saviour himself who often went apart to pray Ans That is no warrant for these Popish Professions aforementioned for these holy men did but for a time sequester themselves that thereby they might more seriously be given to Prayer and Meditation not leaving and renouncing their callings as the other superstitious people doe .. Againe they also in time of persecution fled into desart places therein shewing their humanity and infirmity least they might have been forced by persecution to deny the faith but these doe place the greatest perfection in this life in that solitary profession Like unto these is their superstitious Washings when they addresse Of their superstitious Washings themselves to consecrate the Heast and to approach unto the Altar muttering these words of the Prophet David I will wash my hands in innocency and so will I compasse thine Altar But this superstitious washing doth not justifie their Idolatrous service who whilst they wash their hands doe prophane Christs Supper and take away the fruitfull application and efficacy of his death by instituting a new Sacrifice Therefore as Pilate washed his hands and yet delivered Christ even to be Crucified so they wash their hands and yet doe crucifie Christ daily in the Masse in offering him up still in Sacrifice SECT 5. Of their Pennance and auricular Confession THeir Pennance consisteth of these three particulars viz. Contrition of the heart confession of the mouth and satisfaction of the worke Now all these may be in a reprobate as in the example of Pharaoh who confessed that he had sinned though it was no true confession being forced thereunto by the grievous plagues of Haile and Lightning that was upon him and his people Gen. 9. 27. for he simply confessed not his owne sins but now that is at this or that time I have sinned in this or that manner yea he also imitated satisfaction for he was also content to let the people goe As also in the example of Judas in 〈◊〉 may finde them all three as contrition and confession in these words I am guilty in betraying the innocent blood and satisfaction in the restoring of the money which be had taken to betrâ—y Christ But he wanted the fruit of true repentance the peace of the Conscience and clearing thereof before God by remission of sins as the Apostle sheweth Rom. 5. 1. Being justified by faith we have peace with God through our Lord Jesus Christ As also 2 Cor. 7. 9. 11. where he sheweth that repentance to salvation is wrought by godly sorrow not to be repented of and contrariwise that the sorrow of the world worketh-death viz. the counterfett repentance before mentioned as was evident in Judas But more fully to expresse their meaning in these three particulars they would have contrition to be just due full and perfect and such as shall last to the end of a mans life never expressing when a man may be out of doubt that he hath performed this contrition but shall be in a continuall suspence of the pardon of his sins they also appoint a full and perfect contrition of heart appointing no measure unto it and so make it a part of satisfaction of their sins before God appropriating that unto man which is only proper to God himself Auricular confession is that which they would have made to their Priests and Shavelings to whom say they we must reckon up all our sins which can never be for as the Prophet saith Who can recite all his transgressions As also Whom have I in heaven but thee or in earth in comparison of thee Again I said I will confesse my sins unto the Lord and so thou forgavest the iniquity of my sin As also in Psal 51. Against thee only have I sinned c SECT 6. Obj. THe Apostle James doth exhort us to confesse our sinnes one to another c. Ans In those words the Apostle doth not meane that we should confesse them to Popish Shavelings neither doth he injoyne us to confesse our sins one to another as though we might expect pardon from one another but to the end that we might pray one for another as the ensuing words doe make it appeare for otherwise none can forgive sins but God only Satisfaction say they is made by teares and prayers by tayle before this or that stone Taper Lamp Coules with fasting Sack-cloth Almes Pilgrimages large Offerings or the like by which they think they pacifie the Lord and pay that which is due to Justice and make amends for their sins whereas Christ being our Advocate Mediator and Propisiation for our Sins we need no other recompence or satisfaction our sins being forgiven for his Name fake 1 Joh. 2. 2. 12. seeing he is the Lambe of God which taketh away the sins of the World Joh. 1. 26. whose satisfaction being perfect and absolute is imputed to us by faith which no man can obtaine but he that is also sanctified by the Spirit so that the Apostle speaking of such like traditions Colos 2. 20. saith That they all perish with the using being the commandements and doctrines of men having only a shew of Religion and humblenesse of minde but the body is of Christ Col. 2. 17. which very words of the Apostle like a Thunderboult breaketh in pieces all the traditions of the Romish Church as of Vowes Auricular Confession Satisfaction Purgatory Pardons and whatsoever is by them added to the Word of God which their Monks define to be the Service of God and by which they declare themselves to be Anti-christians SECT 7. Of speaking in an unknowne Tongue in the exercise of Divine Worship THe next thing that presents it self is their reading the Scriptures in an unknowne Tongue whereas in common reason if a man make a Covenant he ought to know those things whereunto he bindeth himself and therefore the Papists erre exceedingly in that they suffer not the people to understand those things which they binde them to keepe seeing neither the Scriptures are read or the Sacraments delivered in such a tongue as they doe understand for the Apostle saith If I come unto you with tongues what shall I profit you 1 Cor. 14. 6. in which Chapter this errour is so sufficiently confuted as that it is needlesse to speak any thing more to that purpose Another of their positions is that faith is not to be kept with Hereticks for so contrary to the safe conduct given by the Emperour to John Hus and Hierome of
whereupon death insueth is said to seeke his owne death and yet they desire to live but upon their unruly and disorderly behaviour death followeth So God is likewise said to harden the heart by the like figurative speech because the harding of the heart insueth upon the abuse of these things which God tendeth not to that end but they pervert them to their owne hurt and this opinion may also be safely received and acknowledged but yet there is somewhat more to be added SECT 8. BUt by the way to binde and harden though it signifie an Act Foure things are said to blinde or harden the heart proceeding from him that hardneth yet it is not alwaies so taken for we shal finde in Scripture that foure waies a thing is said to blinde and so consequently to harden viz. 1. Gifts are said to blinde the eyes as Deut. 16. 19. not that they being a dead thing can corrupt the judgement but mens corrupt hearts taking occasion is thereby inticed to corrupt or pervert Justice 2. The Devill is said to blinde the eyes of the wicked 2 Cor. 4. 4. Whom the God of this world hath blinded the minds of them that beleeve not least the light of the glorious Gospel of Christ should shine unto them 3. The malice of a mans owne heart is said to blinde and harden as Pharaoh hardned his owne heart 4. God is said to blinde the eyes and harden the heart Esa 6. 10. Make the hearts of this people fat and make their eares heavie and shut their eyes lest they see with their eyes and heart with their eares and understand with their hearts and be converted and be healed 1. Gifts doth blinde occasionalliter by way of occasion 2. Mans heart blindeth meritoriâ— by way of desert or meritoriously because it deserveth to be further blinded and hardned 3. The Devil blindeth insitando by insisting and stirring up to sin and 4. God blindeth subtrahendo gratiam by withdrawing his grace and inflicting the punishment of induration upon them SECT 9. FUrther God is said to harden the heart in his divers leavings In what respects God is said to work in the action of the hardning the heartâ— and forsakings of them as First he suffereth them to follow their owne lusts and desires not giving them power or grace to restraine them as Rom. 1. 24. He gave them up to their owne hearts lusts 2. He giveth them abundance of ease and prosperity whereby they are intangled and therefore the Prophet prayeth Give me neither poverty nor riches Prov. 3. 8. 3. He denyeth them the benefit of wholsome correction and affliction whereby they should learne to know themselves as the Apostle saith The Lord doth receive no childe whom he doth not chastise and if we be not chastised then we are bastards and no Sons Heb. 12. 6. 8. 4. God forbiddeth his Servants to pray for such 1 Joh. 5. 16. and so they want the benefit of their prayers as Jeremiah is forbidden to pray for the people Jer. 14. 11. 5. God in his Justice depriveth them of such as should travell for their Soules and bring them unto God as the Apostle left the wilful and obstinate Jewes and shoke of the dust of their feet against them Act. 13. 51. 6. The Lord taketh from them the preaching and knowledge of his Word as the Lord threatned by his Prophet Amos to send upon them a famine but not of bread or water but of hearing the Word Amos 8. 11. 7. God suffereth them to be deceived by flatterers and unfaithful Counsellors as Rehoboam was by his young men 2 Chro. 10. 8. 8. The more strongly to delude them the Lord sometimes suffereth false Prophets to shew signes and wonders as the Apostle saith of the false Prophet Antichrist whose comming is by the working of Satan with all power and signes and lying wonders 2 Thes 2. 9. 9. The Lord permitteth Satan to invade them and to work upon them all his pleasure as the evil spirit sent of the Lord upon Saul 1 Sam. 16. 14 And a lying spirit was in the mouth of Baals Prophets to deceive Ahab 1 King 22 2â— 10. God taketh from them all helps whereby they should be defended from the assaults of Satan as the Lord threatned to doe to his unfruitful Vineyard saying I will take away the hedge thereof and it shall be eaten up I will breake downe the wall thereof and it shall be trodden downe Isa 5. 4. Now the Lord doth not thus forsake until they have forsaken him as Isaiah sheweth Chap. 59. 2. your wickednesse have seperated betwixt you and your God SECT 10. Obj. GOd may be also said to harden the heart because he disposeeth thereof and directeth it to such an end as he himselfe propoundeth Ans 'T is true as God ordaineth the end so hath he also ordained the meanes to the end as Act. 2. 23. where Christ is said to be delivered by the determinate counsell and fore-knowledge of God yet was he betrayed and delivered by Judas whose act in some respects is said to be the Lords because he so disposed of it to affect and accomplish his glorious Counsel in redeeming his elect by the death of his Son But this cannot safely be affirmed that the Lord should be said to doe these things which he ordaineth and disposeth for God so disposed of that Spiritual Cumbat which the Apostle Paul found in his flesh that it tended further to Gods glory and the manifestation of his power as the Lord saith My grace is sufficient for thee my power is made perfect through weaknes yet God was not the worker of that temptation but the Apostle imputeth it unto Satan 2 Cor. 12. 7. Like as in the Creation God made light but made not darknesse but only Sin a defect of good as darknesse of light made a seperation betwixt the light and darknesse it being only a defect of light Gen. 1. 14. so the workes of darknesse God cannot be said to make only he disposeth and ordereth them SECT 11. AGaine some referre the worke of God which he sheweth in the hardning of the heart to that generall power which he giveth unto the Creature in whom all things live move and have their being as Act. 17. 28. for the hardning of the heart as it is an action or worke is of God but as it is evil it proceedeth from man Evill acts as they are acts are good and proceed from God the Author but this solution doth not take away the doubt for as God is the Creator and so the generall Good and evill moâ—ions of the heart worker he only giveth power to move the heart which moving being the generall action is divided into two parts for there are good motions of the heart and evil the one mollyfying the heart and the other hardning of it In the good motions God concurreth two wayes 1. As a How the Lord worketh in them motions generall mover by his
to exclude all prayer in the Spirit alone that is without words or distinct voyce which is lawfull and oftentimes used by the people of God as we may read Exo. 14. 25. Neh. 2. 4. 1 Sam. 1. 13. Rom. 8. 26 27. Again the heads of that prayer is generall so that no man can apply them aright without some speciall relation or application to his or their particular estate and condition Christ therefore prescribed that forme of prayer that it should be a rule and patterne to make our prayers and supplications by and hath not commanded to use or promiseth to accept of such Prayers as are framed by mans invention but only such as proceed from the Spirit Now in regard the Booke of Common Prayer hath been the The Common Prayer-book the chief cause of the difference betwixt us chiefe cause of the difference betwixt them who terme themselves Protestants or rather Prelatticants and us who terme our selves Christians I am the more induced to treat of it at large hoping that the Lord wil so eluminate their understanding that they wil duly and seriously consider of their opinions and renounce their errours which the Lord in mercy grant SECT 3. IN the first place I wil shew them what Prayer is the holy The deffinition of Prayer men of God doe define Prayer to be the interpreter of the minde Non vox sed votum as one saith the wings wherewith our Soules doe fly to heaven as swife as Cannot Shot out of a Camon the Key of the Gates of heaven that which either early or late findeth admittance that which forceth an audience and unlocketh the â—ares of God himselfe It is also defined to be a calling upon God by celestiall cogitations of which there be Two sorts of prayer mental and vocall two sorts 1. Mentall or that which is not uttered by the tongue but by the minde and this sort of Prayer is called ejaculatory prayer by which the people of God dart up their requests through silence of speech the second sort is vocall or that which is expressed by speech or words For the first of these we have many examples in Scripture as in Of mentall Pâ—ayer Moses Exo. 14. 15. where the Lord saith unto him Why cryest thou unto me c. whereas Moses is not said to utter any voyce but sighed unto God and cryed in his heart whereupon one saith Egit vocis silentia ut corde clamarit he in the silence of his voyce so wrought that he cryed in his heart We have another example in Hannah 1 Sam. 1. 13. in these words Now Hannah she spake in her heart only her lips moved but her voyce was not heard We have also another example in Jehoshaphat who when he was compassed with the Assyrians is said to cry out unto theâ— Lord which probably was not vocally but mentally 2 Cor. 18. 31. so that the lifting up of the voyce is not the most necessary part of Prayer but the sorrow and contrition of the heart and therefore the Lord saith by his Prophets Before they call I will answer to their secret requests and enward grievances of their heart And this is most probable for God being a Spirit wil especially be invocated by the spirituall part of man Joh. 4. 24. and contrariwise abhorreth those that come neare unto him with their lips their hearts being farre from him Mat. 15. 7 8. now with such as have the Spirit of God this sort of Prayer is much used for by it we may pray upon all occasions unknown unto the world by lifting up pure hearts unto the Lord in reference to which commeth this saying Pii â—rat tassatie good men pray in silence SECT 4. THe other manner of Prayer is vocall that is when the Oâ— Prayer tongue expresseth and uttereth the desires of the heart either of which being produced from a true and a lively faith in Christ is so prevalent with God that they procure our wished desires so farre as the Lord knoweth it needfull for us according to the promise of our Saviour Aske and ye shall receive as also the Lord by the Prophet Call upon me in the time of trouble and I will heare thee Now as there be two sorts of Prayer viz. a Naturall man and Two sorts of men vâ—z a. naturall man and a spirituall man a Spirituall man of which two sorts of people the world doth consist and they are utterly opposite the one to the other as light and darknesse Heaven and Hell Christ and Beliall As for the Naturall man in regard he would not absolutely declare himselfe to be an Athiest in respect he seeth so many in the world that doe acknowledge that there is a God therefore for fashion sake he wil also have a way and rule to worship God by which shall suite with his condition and to this purpose he doth furnish himselfe with all materials Cap a pea as may conduce to his humour viz. He wil have a Church but they shall consist of his owne fraternity who shall scorne the very name of a Saint ye hate him more then a Devil 2. They wil have a place to meet in as others but it must be The naturall mans humour decked adorned and beautified with whatsoever seemeth delectable and pleasant to the sence for being sensuall themselves and having no other understanding therefore they place their delight meerly in sensuall things as the Apostle testifieth at large Rom. 8. 5. so that if they preach or heare a Sermond it must be if possible the quintesence of Eloquence If they pray it must be in a studied set speech in choyce Oratory their Priests being attired like Havest Dames c. and thus in all their worship doe they expresse themselves to be carnall-minded men and such as the Apostle declareth to be at enmity with God which doth fully appeare by their Serpentine like hate to all such as goe about to disswade them from their folly and madnesse and this they doe in regard they would seeme somewhat religious cannot perform it in another way it being contrary to their game SECT 5. Obj. VVHy doe you endeavour to reclaime them if you can have no other Ans They can doe no other during the time they are in their carnall condition but I hope the Lord hath many amongst them The dâ—speraâ—e resolutions of some Cavaliers who belong unto him albeit under that vaile of ignorance whom my desire is to disswade from their errours for otherwise I am confident that it is no more possible for a Camell to passe through the eye of a Needle or to make Hell Heaven then to reclaime the other whose desperate resolutions are so apparently manifest Now contrary to this Naturall man there is a Spirituall man The Spiritual mans humour in point of Prayer who is of a quite contrary minde and opinion for whereas the carnall mans judgement is that Prayer although invented by another
evident by the Prophet Hosea who speaking of such prayers as are made by ungodly men calleth them houlings They called A pâ—aâ—er â—â—â—m a 〈◊〉 〈◊〉 is no 〈◊〉 then 〈◊〉 not upon me when they houled upon their beds And the reason thereof is also rendred by the same Prophet why such prayers are not accepted of the Lord to be this viz. that they assemâ—led themselves for corne and wine and not for Spirituall blessings Hosea 7. 14. so that carnall minded men pray only for carnall things such as tend to their outward estate and condition but not any wayes to the desire of Spirituals that being the furthest thought in them Obj. Doe you disallow the reading of good prayers which have been made by godly men Ans No for by reading such prayers our infirmities in praying How set fâ—â—ms of prayer mâ—y be used may be strengthened and our desires inlarged there being many things in them which we have need to pray for but not to present such prayers to God by reading of them for our selves but if in the act of prayer such expressions be presented to our mindes by the Holy Ghost doubtlesse they are so made our owne and as acceptable to God as may be but not otherwise for as it would be counted a rediculous thing for a childe who having an occasion to crave a courtesie of his Father writeth his minde in a paper and so readeth it to his Father even so it is with him that commeth to peâ—ition God by reading a prayer for his owne particular which another man hath formerly invâ—â—ted SECT 9. Obj. BVt suppose he invent it himselfe and so read it is not that lawfull To read a prayer is rediculous iâ— in tended as a prayer in the act of reading Ans It is more rediculous then for a Son to read his desires to his Father for his Father is ignorant of it before he heare it or read it But it is otherwise with God for he accepteth of no prayer but such as his owne Spirit dictateth so that the very concerving of a Pitition in the minde is the act of prayer and that which is only acceptable to God though not vocally expressed as in Isa 65. 24. Before they call I will answer c. and whilst they are yet speaking I will heare with Dan 9. 23. At the beginning of thy supplication the commandement came forth therefore as I said before it is rediculous to think that God stands upon such curiosities as set speech is or printed papers read unto him since he knoweth the minde of the Petitioner before he hath expressed himselfe and I dare boldly affirme that if a Christian can but from a contrite heart say with the Publican Lord have mercy upon me a sinner it shall be better accepted with God then to read the most learnedst Oration that ever was yet invented by man SECT 10. Obj. May not a wicked man make an extemporary prayer Ans Though they can Hypocresse it yet are not the children of God therefore to desist from that manner of expressions for it may as wel be argued that because the Devil quoted Scripture that therefore none ought to doe the like to justifie the truth By this then that hath been spoken it doth fully appeare that true prayer hath the spirit of prayer and contrariwise such prayers as are imposed by men as are still in use and ever wil be amongst carnall men hath only the spirit of man and not of God for although they might be composed by such men as 't is The title common fitly 〈◊〉 to such prayeâ—s likely had the Spirit of God yet are they of no validity to a carnall man and as for a Spirituall man he hath no further need of them then to read them not as an imediate prayer but as an help to him against he pray and therefore a very right and sutable name is given to such sort of Prayers by calling them Common Prayers as they doe that of the Liturgy they being indeed common to all licentious fellowes who are so accustomed unto them as that their Priests can repeate them although they are three quarters drunke and yet think they pray gallantly Again by these prayers the godly cannot be distinguished from the wicked or reprobate when as in truth the gift of prayer is a maine cognizance to know a childe of God by and by which they are stirred up to a greater fervency zeale and cheerfulnesse in praying by perceiving the Holy Ghost to put such words into their mindes as are sutable to their present necessity but for the other sort of prayer it cannot comfort at all so then to conclude the one doth so farre excell the other as that it is a Prayer and the other is not as I have proved out of the Prophet Hosea Chap. 7. 14. SECT 11. ANd like to their Booke of Common Prayer are their Homilies seeing to preach and to pray in the Church are two Against â—eading oâ— Homilier speciall duties of the Ministers of Christ who giveth his Servants gifts for the whole Ministry and therefore as in Prayer to be the mouth of the people unto God so also in Preaching to be the mouth of God unto the people Ephe. 4. 8. 12. Act. 6. 4. and if any take upon them the calling of a Minister and be not endowed with such gifts there is no warrant in the Word of God to make use of them as Ministers of Jesus Christ but if they be so endowed there is no warrant to prescribe them stinted prayers or Homilies for in so doing they derogate from the honour fruit and benefit of Christs assention into Heaven and from the care love and bounty that he hath continually shewed unto his Church Militant to whom he gives gifts for the worke of the Ministry as in Eph. 4. 8. 12. 13. 1 Cor. 12. 4 5 6. Mat. 28. 20. It also abridgeth the office of the Holy Ghost which is only said to teach us to pray as we ought and also keepeth out of the Church the gifts and graces of God quenching the Spirit in the Ministers and people in the service of God Rom. 8. 26 27. Eph. 4. 8. 6. 18. 1 Thes 5. 19. Jud. ver 20. Now if these set formes had been appointed by Christ then God will only be worshipped as himselfe hath prescribâ—d his Apostles had shewed themselves unfaithfull or insufficient for the worke committed unto them who never left such a president or commandement to the Churches neither can it be of faith in us or pleasing to God to worship him after another manner then himselfe hath prescribed as may appeare by these Scriptures Exo. 20. 4 5 6. 30. 9. Psal 141. 2. 119. ver 113. 118 Col. 2. 23. Rom. 14. 23. Heb. 11. 6. 12. 28 29. This which hath been spoken I hope wil be sufficient to disswade every one that hath the least measure of the grace of God from