Militant or Triumphant 2. The Church Political particular Churches gathered with their Officers as the seven Churches in Asia Christ is the head of both The original and fountain of all Government is God the Father Sonne and holy Ghost he hath a primitive and absolute Soveraignty over all men 1. As he gives them what being he will 2. As he appoints them what end he will 3. As he gives them what Law he will this is Regnum essentiale Thine is the Kingdom Secondly All the Persons of the Trinity have committed or delegated this power into the hands of Christ as he is Mediator both God and Man Mat. 12. 18 19. Dan. 7. 13 14. Four things qualified Christ for this He hath 1. A Spirit of wisdom and counsel Isa. 11. 2. 2. Of courage there to and Isa. 31. 4. 3. Of meeknesse and moderation 4. Is faithful Isa. 9. 6. Thirdly Christ delegates this power as he hath the government of the Church three wayes 1. To the Angels they are principalities and powers 2. To the Magistrates By him Kings reign 3. To Church-officers Ephes. 4. 11 12. These are to continue so long as his Mediatory Kingdom shall last It is fit that Christ and he alone should govern the Church First Because the Church is his own his own body and house Rom. 12. 5. 1 Cor. 12. 12. Ephes. 4. 16. Heb. 3. 6. It is his 1. By purchase He hath purchased to himself a peculiar people 2. By Covenant I entred into Covenant with thee and thou becamest mine 3. By Regeneration They are one Spirit Secondly The Church is his great Depositum and Praemium 1. The great pledge God hath committed to his trust Iohn 17. 2. 2. The great reward of all his services Eph. 1. 21 22. 3. There is none qualified for the Churches government but he This Soveraignty of Christ as Mediator is two-fold First In the spiritual Kingdom by which he rules in the hearts of all especially his Saints Luk. 17. 21. Rom. 14. 17. This consists in six things 1. He sets up a throne in the souls of his people that they look on him as a King Rev. 4. 3. 2. As a spiritual King he gives Laws to the soul Rom. 13. 5. 3. He will punish their enemies 1 Ioh. 3. 18. 4. He bestows both gifts and graces Rev. 4. 5. 5. He rules in their hearts and wayes Ioh. 16. 14. 6. He hath the key of heaven and hell Rev. 11. 17. Secondly He hath a Soveraignty committed to him as Mediator God-man iâ— the providential Kingdom Psal. 8. 4 5. compared with Heb. 2. 5. Ephes. 1. 21. Pro. 8. 15. 21 22. 2. All the great things in providence are ascribed to Christ Mediatour he brought the floud Gen. 6. 3. compared with 1 Pet. 3. 18 19. he destroyed Sodom and Gomorrah he gave the Law Heb. 26 27. 3. He shall accomplish all the Prophecies Rev. 19. 13. He shall judge the world Act. 17. 30 31. therefore he rules it else he could not proportion to men rewards and punishments if he did not imploy them 4. He shall give up his Kingdom to his Father 1 Cor. 15. 34. the Lord Jesus hath all this Soveraignty for the Saints sake that they might have interest in it Ioh. 17. 2. 3. 35. We should take heed of doating on an earthly Christ Kingdom Inheritance or Preferment by Christ the Apostles expected earthly preferment the Millenaries say Christ shall destroy all Monarchies and be Monarch alone and his Saints shall be great persons here The Jews deny Christs Kingly Office they say he shall be an earthly King and shall conquer all Nations and bring them into the Land of Canaan and there shall blesse them with abundance of all things The Papists speak of a carnal presence of Christ in the Sacrament The Pope hath invaded Christs Kingly Office by making laws which shall immediately binde the consciences of men He saith he is Christs Vicar and the Head of the Church They say there is a two-fold head of the Church 1. Imperial Principal Invisible so Christ. 2. Ministerial Secondary Visible so the Pope This is a meer contradiction To be head argueth preheminence to be ministerial argueth subjection and inferiority Most in the world oppose the Kingly Office of Christ his Laws Psal. 2. 4. See Phil. 2. 10. There are three Kingdoms contrary to the Kingdom of Christ that of sin Satan and Antichrist Christ is our Lord This name is often given to Christ Psal. 110. 1. Mat. 22. 44. Iohn 13. 13. Act. 2. 36. 1 Cor. 2. 8. 8 5 6. The Apostle takes delight still to mention this title The Lord Col. 1. 19. 1 Cor. 10 21. 11. 20. Iude v. 3. It is called The table of the Lord and the body and bread of the Lord because we are so ready to forget Christs authority therefore he is very often called Lord in the New Testament Rev. 1. 5. Phil. 2. 10. Christ is Lord 1. As God Ioh. 20. 28. 2. As man both in respect of the hypostatical Union and by the merit of his passion by which he hath gained a dominion to himself over men redeemed by him Luk. 2. 18. 3. From Gods Ordination Act. 2. 36. Phil. 2. 9 10 11. He is Lord by right 1. Of Creation Ioh. 1. 3. 2. Of Redemption 1 Cor. 6. 20. 1 Pet. 1. 18. 3. Preservation and Government Ephes. 5. 23. He is Lord two wayes 1. In general as over all creatures King of Nations Ier. 10. 7. 2. In special as head of his Church King of Saints Rev. 15. 3. The King is Lord over all the Subjects but in special manner over the Queen by a double right as King and Husband Ephes. 1. penult There are three priviledges of his Lordship 1. He is Lord alone he hath no co-partner Ephes. 4 5. 2. Is Lord over all creatures inwardly and outwardly the good to defend them the wicked to offend them 3. Is Lord for ever This Attribute when given to God the Father or Christ usually signifieth his Soveraignty and Dominion Thus saith the Lord God that is he that hath Soveraign power over you When this Title is given to Christ in the New Testament as a distinctin between God and the Lord 1 Cor. 8. 6. Ephes. 4. 5 6. Phil. 2. 11. it signifieth that Christ is he through whom all good from God is derived to us and through whom all our services are offered to God that he is our Mediator We should pray Let thy Kingdom come labour for a true personal reign of Christ that Christ and he only may be Lord of our souls we should be glad to have him raign in our Families publick Assemblies his Truths Ordinances and Government If we receive Christ into our hearts we must receive him onely and absolutely upon his own terms and in all his Offices and into every room of our hearts and that for ever We become the servants of God four wayes 1.
Word doth most clearly distinctly and fully make him known to us Iohn 5. 37. See Acts 9. 15. and 21. 13. 4. His Works Rom. 1. 29. of Judgement Psal. 9. 16. Isa. 30. 27. of Mercy Isa. 48. 9 10 11. 5. Gods Name is his Glory Exod. 9. 16. Psal. 8. 1. so Name is taken Gen. 11. 4. 12. 2. To hallow or sanctifie signifies either to make holy or to acknowledge and declare holy the later is here meant That which is holy in it self is said to be hallowed by esteeming acknowledging and declaring it to be as it is this is all the hallowing or sanctifying that can be done to the Creator We sanctifie the Name of God when in our hearts words and deeds we do use it holily and reverently To sanctifie God is 1. To know him to be a holy God Prov. 9. 10. and to keep this knowledge alwayes active in us Out of him no evil can arise he can take no pleasure in sin he favours it in none he loves all holy persons and things is the fountain and rule of holinesse in the creature We should keep this knowledge alwayes active in us it should be the matter of our meditation day by day the Angels continually give God the praise of his holinesse 2. To observe and admire his Holinesse in all his waies and works Levit. 10. 3. Exod. 15. 3. 3. To come into the presence of God in all services with a holy heart Heb. 9. 14. The acceptation of the person is before acceptation of the service in the second Covenant 4. In our coming into Gods presence to look on Gods holinesse as the fountain of holinesse to us Exod. 29. 43. 5. To strive to be spiritually pure in the inward man Isa. 8. 13. 1 Pet. 3. 5. 6. To eye the rule of holinesse in every thing we do Levit. 10. 3. 7. To be humble and abased before God in all our holy duties because of their imperfections Act. 3. 12. Semper peccamus etiam dum benefacimus 8. To bring the Lord Jesus Christ with us still into Gods presence 1 Peter 2. 5. Petition 2. Thy Kingdome come In this second Petition we have the primary means by which the name of God is sanctified among men viz. by the coming of his Kingdom This word Come is diversly to be expounded according to the divers significations of the Kingdom of God The universal Kingdom or Kingdom of power is said to come when it is manifested and made apparent that all things are guided by the power and providence of God The Kingdom of grace is said to come unto us when it is either begun and erected in us or continued and increased amongst us The Kingdom of Glory when the number of the Elect is accomplished and all Gods enemies subdued and all the Saints possessed of that glorious place Kingdome in general is a government or state of men wherein one ruleth and others are subject to him for their good The Kingdom of God is a state in which God hath supream power and men are so subject to him that they partake of eternal happinesse by it To Come properly notes a motion whereby a man goeth from one place to another Five things are meant in this Petition 1. Let the Gospel the Scepter of this Kingdom be published and propagated 2. Let the Subjects of this Kingdom be converted 3. Let the graces of this Kingdom be increased 4. Let the enemies of this Kingdom be subdued 5. Let the glory of this Kingdom be hastened Christs Kingdom is two-fold 1. His Universal Kingdom by which he ruleth over all creatures even the Devils themselves called the Kingdom of power and providence so he is called King of Nations Ier. 10. 7. 2. Peculiar his Mediatory Kingdom which he exerciseth over his Church as King of Saints Revel 5. 3. which is such an order wherein Christ doth rule and the faithfull obey to their special good and benefit or that government in which God most graciously ruleth and we most willingly obey to our everlasting good This is two-fold 1. Of grace in the Church militant 2. Of glory in the Church triumphant The former is the way to the later The Kingdome of grace is that government whereby the Lord doth effectually rule in our hearts by his Word and Spirit The Kingdom of glory is the blessed estate of the godly in heaven The particular things which we desire are these 1. That God would cast down the Kingdome of Satan all men by nature are his subjects untill they be brought out of his Kingdom into the Kingdom of God and then Gods Kingdom is said to come to them 2. That God would plant both outwardly and inwardly the external face and inward substance of his Kingdome where it is not yet Cant. 8. 8. 3. For them that are planted we pray that God would supply to them what is wanting and continue and increase what good they enjoy 4. For the Church in persecution that the Ministers of the Gospel may be enabled to preach and professe the truth with all courage be faithfull unto death The Gospel is called 1. The Word of the Kingdom Mat. 13. 19. 2. The Keys of the Kingdom 3. The entrance into the Kingdom 4. The means whereby men are set in it therefore we pray that it may runne swiftly 2 Thess. 3. 1. and be a light to the world and that God would by his Spirit 2 Cor. 10. 4 5. make it efficacious that men may see their misery the glory of the Kingdom and give themselves wholly to God that God would make Magistrates nursing Fathers and Mothers Isa. 49. 23. that the Seminaries of learning may be pure and religious rightly ordered religiously governed and well seasoned with truth for Ministers that the Lord would send forth labourers into his harvest and give them utterance that they may open their mouth boldly to make known the mystery of the Gospel Christs Kingdom is carried on by degrees Psal. 110. 1. 1 Cor. 11. 21. it is a growing Kingdom Isa. 39. 6 7. The Scripture seems to intimate that in the later dayes there shall be a greater enlargement of Christs Kingdome Rev. 11. 15. and that it shall begin with the calling of the Jews Micah 4 7 8 But Christs great imperial day when all creatures shall be brought into a subjection to him is at the day of judgement Isa. 45. 23. Phil. 2. 10. Petition 3. Thy will be done in earth as it is in heaven The will of God though but one is considered several wayes First As secret This will of God is ever just although the reason of it be incomprehensible to us But the Petition is not meant of this 1. Because no man can know it till it come to passe whereas knowledge is necessary to the doing of this will 2. Because it is irresistible and cannot be withstood by any man Prov. 19. 21. Rom. 9. 19. 3. There are no promises for the performing
to be an hypocrite a devil a traitor yet admitted him to be at the last Passeover which ever he received though not to the Supper for that was not administred till his departure not because it had been unlawfull to have received with him Because the Lord who commandeth his worship never puts in any such limitations and exceptions unlesse a wicked man be present Object Christ was the Son of God and as so knew the theft and hollowness of Iudas and therefore his example in this case cannot be our warrant Answ. Though he did know as God his wickednesse yet he did receive the Passeover with him as man and how he came by the knowledge of his faultinesse it matters not since he knew him faulty Therefore our Saviour also went up to the usual feast and to the Temple when he was sure to meet there with the most abominable Scribes and Pharisees 1 Sam. 2. 2. Hannah and Elkanah went up to the house of God to Shiloh to worship there with the sons of Eli Hophni and Phineas there not alone with wicked people but Priests they did partake in divine service Some endeavour to prove out of 1 Sam. 2. 17. that wicked men by coming to the Sacrament do pollute it because the sinful carriage of Eli's sons caused men to abhorre the offering of the Lord but note the reason why the offering became abominable because they offered not the Sacrifice according to the Commandment of God they would not have sodden flesh but raw If the doctrine of the Sacrament be corrupted if it be celebrated under one kinde if water be mingled with wine this is to pollute the Ordinance Object We are commanded to separate our selves from the wicked and to come out from amongst them 2 Cor. 6. 17. Answ. We must indeed come out from amongst those which do serve false gods and separate our selves from the familiar society of wicked persons but other separation was never practised by any Prophet or Apostle or ever meant Immediately there it follows Touch not the unclean thing that is do not joyn with others in their pollutions Ephes. 5. 6 7 11. Some say he speaks to professours of Christian Religion concerning Heathens to leave familiar fellowship with them as joyning in marriage and the like which is the thing he had spoken of immediately before To have none good is the property of a Church malignant to have all good and none bad is the property of the Church triumphant to have some good and some bad is the property of the Church militant Men openly wicked and scandalous should be cast out of the Congregation of Saints but it follows not that because such should be cast out and be not therefore others should abstain from the Assemblies of the Saints The Brownists abstain from coming to the Word and Sacrament amongst us because many openly prophane and known wicked men are admitted to our Assemblies therefore they think they cannot with good conscience serve God with such persons but no good man in the Scripture did therefore withdraw himself from the Temple or their Synagogues See M. Hilders on Iohn 4. 22. This Ordinance saith M. Burroughes must be received in a holy Communion or in a Communion of Saints 1 Cor. 10. 16 17. therefore all that come to receive the Sacrament must so come as they must be one body one spiritual corporation This Sacrament saith he is not defiled to the right receivers of it meerly because wicked men are present there but because the Congregation neglects their duty of casting out the wicked from thence when they discover themselves The example of the incestuous Corinthian 1 Cor. 5. saith he is a plain place for it A little leaven leaveneth the whole lump The Lump there is the Church communion and the Leaven the incestuous person while this leaven continues if you do not your duty to cast out this scandalous person your whole lump your whole communion will come to be defiled Particular persons and communicants come to be defiled in this if they neglect the duty that belongs unto them as Christians Matth. 18. 15 16 17. if thou â—ast done this duty to all scandalous persons in the Congregation then the sinne be upon the Church thou maist receive the Sacrament with comfort though wicked men be admitted there As I never found one word in Scripture where either Christ or his Apostles denied admittance to any man that desired to be a member of the Church though but onely professing to repent and believe So neither did I ever there finde that any but convicted Hereticks or scandalous ones and that for the most part after due admonition were to be avoided or debarred our fellowship M. Baxters Saints everlasting Rest c. 4. Sect. 3. See more there The rest of the Congregation is not polluted by the mixture of unworthy persons with them unlesse they be consenting to their wickednesse no more then in the duties of hearing and prayer with the wicked in a mixt Congregation M. Lâ—fo Princip of Faith and a good Consc. c. 52. For that Objection A little leaven leaveneth the whole lump Answ. This is a Metaphorical speech the meaning of it is not that one or two sinners cause the whole Congregation to be so corrupt and unpleasing to God that whosoever joyneth with them is polluted but alone this One sinner suffered and not punished the infection spreads farther and farther Objection We are commanded not to eat with a brother if he be so and so Answ. It signifieth to have familiar civil society with them in inviting them or feasting them But if one may not have familiar civil conversation with such much lesse may he eat with them at the Sacrament It follows not for in withdrawing our selves from them we punish them and shew our dislike of them but in withdrawing our selves from the Sacrament because of them we punish our selves The Church of Israel in the time of Hophni and Phineas was a mixt multitude In the time of Christ the Church of Ierusalem for they plotted Christs death and had decreed to cast out of the Synagogue every one that should confesse him Mr Downame saith None ought to refrain coming to the Lords Table because they see scandalous sinners and unworthy guests admitted For 1. The Apostle 1 Cor. 11. 28. doth not enjoyn us to examine others but our selves 2. Because the Apostles yea even Christ himself did joyn with those Assemblies in the service of God and particularly in the use of the Sacraments which were full of corruptions both in respect of doctrine and manners as viz. this Church of Corinth it self See 1 Cor. 11. 21. The word usually signifies to be drunk and here they are sharply reproved for a great fault 3. Because one mans sinne cannot defile another nor make the seals of the Covenant uneffectual to him who cometh in faith and repentance and even hateth that sinne which he seeth committed
between the Engl. and Rom. Ch. upon the Reform Sect. 21. Patriarchae in veteri Testamento non dum eraâ—t beati ideo nihil de hac re habetur expressum Salmer Comment in 1 Tim. 2. disp 2. * It can not be proved that any of the Fathers for three hundred years after Christ did make their prayers to any but only to God by Jesus Christ. But in them of later time there is some mention of praying unto them But where is either Commandment example or allowance of such prayers out of the Scriptures Dr Fulk on the Rhem. Test. 2 Pet. 1. 15. Heb. 13. 18. Orate pro nobis Insaniunt haeretici dum clamitant injuriam nos facere Christo Mediatori quoties vicissim Paulum câ—â—â—ros sanctos rogamus dicentes Orate pro nobis Estius ad locum Vide Estium ad Rom. 15. 31. ad 1 Thess. 2. 20. â— 2 Cor. 1. 11. ad Ephes. 3. 12. ad Heb. 7. 25. The Protestants confesse an honouring of the Saints in divers respects as 1. Giving thanks to God for his graces multiplied upon them 2. The honourable commemoration of their faith and vertues 3. A desire and profession of imitating their godly examples 4. That the holy Saints â—ow triumphing in heaven do pray for the state of the militant Church at the least in their general supplications But we deny that Saints departed may be invocated or properly prayed unto B. Mortons Appeal lib. 2. cap. 12. Sect. 1. Si invoceutur vivi à viventibus multo inferunt consultius invocentur Sancti defuncti cum majori flagrent charitate fâ—licioris sint ad auxiliandum conditionis Atque hoc argumentum addit Bellarminus adversarii nunquam solvere potueâ—â—nt sed Bellarminus ipse illud solvit Praefatur enim Cardinalis nos legere in utroque Testamento viventes à viventibus inâ—â—catos At defunctos esse invocatos aut invocandos à viventibus in neutro Testamento legimus nonne haec sufficiens solutio hoc facimus quia legimus illud non facimus quia non legimus D. Prid Lect. 15 de sanctorum Invocatione Bellarminus â—â—riens inter Virginem Matrem Filium divisibilem dimidiat animam Id. ibid. Vide plura ibid. The great end of all our requests should not be our own interest and concernment but Gods glory Psal. 115. 1. Reasons 1. Else they will not be successefull 2. Because otherwise our prayers are not prayers the end shews the quality of the action We must not only serve God but seek him How to know that Gods glory is the great end of our requests 1. By the working of our thoughts the heart worketh upon the end 2. By the manner of praying we must pray absolutely for Gods glory and submit to his will for other things John 12. 27 28. 3. By the dispo sition of our hearts when our prayers are accomplished God hath appointed prayer for other ends also 1. To be a profession of our dependance upon him that we might daily acknowledge Gods right and property in all we possesse we thereby disclaim merit in the highest mercy pardon of sin Jer. 3. 12 13. We professe our dependance for common mercies when we ask our daily bread 2. To nourish communion and familiarity between God and us Job 22. 21. Isa. 26. 16. 3. To keep the heart in a holy frame 1 Pet. 3. 7. 4. To quicken our affections to good things 5. To be a means of comfort and spiritual refreshing Job 16 20. Phil. 4. 6. Si orationem Dominicam nullis aliis cogitationibus incidentibus pronunciare noveris tum eximium magistrum te esse judicabo Luther in Joan. 17. Triplex est atteneâ—o quae orationi vocali potest adhiberi una quidem qua attenditur ad ver ba ne aliquis in eis erret secunda qua attenditur ad sensum verborum tertia qua attenditur ad finem orationis scilicet Deum ad rem qua oratur quae quidem est maximè necessaria Aquin. 2a 2ae Qu. 83. Art 13 Evagatio montis quae fit praeter propofitum orationis fructum non tollit Id. ib. Praier is one of the noblest exercises of Christian Religion or rather that duty in which all graces are concentred D. Taylor on Rom. 8. There is no duty hath more commands and promises to it and threatnings against those that omit it there is no one duty honours God more and is more honoured by him then prayer there is no one duty that a Christian hath more need of no one duty that hath been more practised then this God hath made many promises to praier 1. General that he will hear and answer us Isa. 30. 19. John 16. 23. 2. Particular â— Deliverance from any trouble and affliction Psal. 50. 15. oâ— strength and patience to bear it Jam. 1 5. 2. Whatsoever spiritual grace we stand in need of Luke 11. 13. 3. Inward joy and peace of conscience Job 33. 26. John 16. 24. Hildersam on Psalme 51. 7. A Saint of God had rather go without the mercy that he begs by praier then have a mercy without praier See Promises 1. To prayer in general 2. To the several parts of praier Clarks Holy Incense p. 1. to 9. Gen. 32. 26 28 Some say that praier commandeth God Isa. 45. 11. Deo sacrificium diabolo flagellum homini subsidium Aug. Prepare for prayer 1. By getting powerful apprehensions of the glory of God before whom you go 2. By getting your hearts sensible of what you pray for as pardon of sin power against it assurance of his love 3. Get your hearts separated from the world and all things here below M. Burr of Gospel-wor Isa. 1. 13. Every morning and evening the Sacrifice Exod. 29. 38. and Incense Exod. 30. 7 8. were to be offered up unto the Lord. These were ceremonial Laws but there is a moral equity of them which is perpetual and these Laws concerned the people as well as the Priests as appeareth Luke 1. 10. Hilders A readinesse to pray earnestly to God for good things and the same improved accordingly is a kinde of pawn from heaven to him that hath it that he shall receive the good things praied for Robins Ess. Obser. 48. Iames the brother of our Lord by oft kneeling his knees were benummed and hardened like the knees of a Camel Fox See D. Gouges Whole Armour part 2. Treat 3. Isa. 62. 6. Ephes. 6. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is attributed to hunting dogs which will not cease following the game till they have got it It was a prophane speech of that atheistical wretch that told God He was no common beggar he never troubled him before with praier and if he would hear him that time he would never trouble him again If we persevere not either God will not give us what we pray for or if he do we shall have it as a curse because it is not the fruit of praier Four things will drive the Saints
may be done or not But if thou beleevest answer me some Questions with which things the Philosopher being astonished answered I beleeve and giving him thanks that he had overcome him was not onely of the same judgement with the old man but also began to give counsell to others who were before enemies to the Christian Faith as well as himself to assent to the Christian Doctrine and added an Oath that he was not onely changed by a divine Deity but also by a certain unexpressible force was converted to the Christian Religion If Zanchy may be credited the perseverance of Saints in the Faith is a main part of the Gospel Vedelius in his Panacea Apostasiae bono constantium lapsorum praescripta l. 1. c. 3. shews that an Apostate breaks all the ten Commandments I wish that the Reformed Churches by their unhappy divisions fomented by the Boutefeus of Christendom the lesuites do not weaken themselves and accomplish their enemies great design It is observed by Chemnitius that in the year 1540. the Iesuites by the Intercession of Cardinal Contarenus did obtain from Paul the III that he would confirm that order by his Pontificial Authority who did ratifie it with this caution that onely threescore men should be of that Society But when afterward they observed that that order was more active then others in upholding the tottering Church of Rome he decreed in the year 1543. that this Society of the Iesuites should not be limited to any either terms of places or number of persons It is also observable what Campanella laies down in his discourse of the Spanish Monarchy It is manifest saith he that the King of Spain if he could subdue England with the Low-countreys would soon become Monarch of all Europe and a great part of the world Now nothing so much conduceth to overthrow the English as a dissension and discord stirred up amongst them and the Dutch and perpetually nourished which will soon saith he afford better occasions In Chap. 27. of the same Book he speaks much to the same purpose Parsons the English Jesuite in his Memorial for Reformation or a remembrance for them that shall live when Catholick Religion shall be restored unto England he would have the grand Charter burnt the municipal Laws abrogated and the Innes of Court converted to some other use that for Lawyers Then for Divines The Colledges in both the Vniversities should be onely in the power of six men who should have all the Lands Mannors Lordships Parsonages c. and what ever else belonged to Church or Cloister resigned into their hands That at the beginning no mans conscience be pressed for matters in Religion then that publick disputations between Papists and Protestants be held in both the Vniversities That for some years it will be more commodious for the publick and more liberty for the Preachers to have no Appropriation nor Obligation to any particular Benefice but Itinera mitto caetera M. Smiths Preface to Dailles Apology for the Reformed Churches translated by him He saith there he hath been told by the London Booksellers that at the least thirty thousand Popish Books have been printed here within these three last years Shall the Iesuitical and heretical party be so active for Popery for errour and shall not the Orthodox be as studious to hold fast and hold forth the Truth Let Magistrates make the interest of Christ his Truths his Worship his People their great interest let them discountenance gross errors and damnable heresies Let Ministers preach down pray down live down those abominable Doctrins now amongst us Let all the people of God study Fundamentals labour to be stablisht in the Truth and in their places oppose Falshood Libertinism and all horrid Blasphemies and pray earnestly to God that he would cause the false prophets and the unclean spirits to pass out of the Land Zech. 13. â— and I should yet hope though our case be very sad that God would continue his Gospel still amongst us in power and purity though by our sins we have forfeited so great a mercy Which blessing that it may be vouchsafed unto us though altogether unworthy shall be the prayer of Your true Christian Friend and hearty well-wisher Edward Leigh TO THE Christian and Candid READER READER DIvers have since the publishing of my Treatise of Divinity consisting of three Books exprest their good esteem thereof and withall have said that if the like were done upon the whole Body of Divinity it would be a very usefull and profitable work I have therefore inserted divers things into the former Treatises and also enlarged them so farre by the addition of other Subjects as to make a compleat Systeme or Body of Divinity I relate not here of the Covenant and Promises Asslictions or Martyrdoms because I have in my Books of Divine Promises and Saints Encouragements sufficiently discussed those several points Divines go different wayes in their handling of positive Divinity and give several Titles to their Books Some call their Work A Systeme of Divinity Others A Synopsis Others A Syntagma Others Common places Some The Mâ—rrow Some The Body of Divinity Others The Summe of Divinity There are Calvins Institutions Bullingers Decads Zanchies Works Gerhards Common places Ursins Summe of Divinity and some others that have more fully handled the Body of Divinity but there are few of our English Writers unlesse Master Perkins of old and Bishop Usher lately who have largely and fully written in English this way Some reduce all the Principles of Religion into more some to few Heads Some referre all to those four Heads 1. Quae Credenda What things are to be beleeved in the Creed 2. Quae Facienda What things are to be done in the Commandments 3. Quae Petenda What things are to be begged in the Lords Prayer 4. Quae Recipienda What things are to be received in the Sacraments The Creed Commandments the Lords Prayer and the Sacraments Though I do not punctually observe that method yet I handle all those four Subjects I speak of God and his Attribute Almighty in the second Book and handle all the Articles which concern Christ in the fifth Book where I treat of the Recovery of man by Christ and somewhat of the holy Ghost in the seventh Book where I handle the Benefits by Christ in Sanctification Sanctification of the Church and Communion of Saints I speak of in the seventh Book Of Forgivenesse of sins in the fifth Petition of the Lords Prayer and in the Doctrine of Iustification Of the Resurrection of the Body and Last Iudgement and Life Everlasting I treat in the last Book I handle the Commandments in the ninth Book The Lords Prayer and Sacraments among the Ordinances in the seventh Book I shall now particularize the several Subjects of each Book according to the method I observe First I treat of the Scriptures or Word of God the Divine Authority of both the Old and New Testament
then godlinesse and yet though carefull of keeping them they have not been able to preserve them from perpetual forgetfulnesse whereas on the other side these holy Writings hated of the most part and carelesly regarded of a number have notwithstanding as full a remembrance as they had the first day the Lord gave them unto the Church The Roman Empire for three hundred years set it self to persecute and extirpate this new Doctrine and in all these troubles the Church grew and inâ—â—cased mightily Acts 12. 1. Herod killed Iames with the sword yet v. 24. the Word grew and multiplied Calvin with all his Works since the time they were written scarce made so many Protestants in France as I have credibly heard it reported that the Massacre made in one night L. Falk reply about the Infallibility of the Church of Rome The Miracles wrought in the confirmation of Scripture differ much from the wonders wrought by the false Prophets Antichrist and Satan himself Mat. 10. 8. Mat. 24. 24. 2 Thes. 2. 11. Apoc. 13. 13 14 they are neither in number nor greatnesse comparable to these 1. They differ in Substance Divine Miracles are above the force of Nature as dividing of the red Sea the standing still of the Sunne the others seem wonderfull to those which are ignorant of the cause of them but are not true miracles simply above the ordinary course of nature but effected by the art and power of Satan or his instruments by natural causes though unknown to men and many times they are but vain delusions 2. They differ in the end those true miracles were wrought by the finger of God for the promoting of his glory and mans salvation these to seal up falshood and destroy men confirmed in Idolatry and Heathenism 2 Thes. 2. 9. See Deut. 13. 1 2 3. Those were not done in a corner or secretly but openly in the presence of great multitudes nay in the sight of the whole world by the evidence of which an unknown Doctrine before contrary to the nature and affections of men was believed Bainham said in the midst of the fire Ye Papists Behold ye look for miracles and here now ye may see a miracle for in this fire I feel no more pain then if I were in a bed of Down but it is to me as sweet as a bed of Roses The miracles done by our Saviour Christ and his Apostles received Testimony of the bitterest enemies they had 2. The Testimony 1. Of the Church and Saints of God in all ages 2. Of those which were out of the Church 1. Of the Church Both Ancient and Judaical And the present Christian Church 2. Of the Members of the Church 1. The Church of the Jews professed the Doctrine and received the Books of the Old Testament and testified of them that they were Divine which invincible constancy remaineth still in the Jews of these dayes who though they be bitter enemies to the Christian Religion do stifly maintain and preserve the Canon of the Old Testament pure and uncorrupt even in those places which do evidently confirm the truth of Christian Religion 2. The Christian Church hath also most faithfully preserved the Old Testament received from the Jews and the new delivered by the Apostles as a depositum and holy pledge of the Divine Will Col. 4. 16. 2. Of the Members of the Church the constant Testimony which so many worthy Martyrs by their bloud have given to the truth Rev. 6. 9. Four things are to be considered in this Argument 1. The Number which suffered for the same is numberlesse many millions that none can imagine it to arise from pride weaknesse or discontent More Christians were slain as hath been observed under the ten bloudy persecutions then Paschal Lambs were offered up under the State of the Old Testament 2. The Quality and condition of them which suffered noble and base learned and unlearned rich poor old young men women children those which were tender and dainty all these could not suffer out of vain-glory that stubbornly they might defend the opinion which they had taken up 3. The torments used were usual unusual speedy slow some hewed in pieces burnt with slow fire cast in to Lions given to be devoured by the teeth of wilde beasts some beheaded some drowned some stoned with stones 4. All this they endured constantly patiently with great joy even a chearfull heart and merry countenance singing Psalms in the midst of the fire so that the madnesse of the enemy was overcome by the patience of them which did suffer Luther reports of the Martyr St Agatha as she went to prisons and tortures she said she went to Banquets and Nuptials That Martyr Hawks lift up his hands above his head and clapt them together when he was in the fire as if he had been in a triumph So that their testimony was not only humane God enabling them so stoutly to die for the truth Phil. 1. 29. See the History of the Councel of Trent pag. 418. and Dr Taylors Sermon on Dan. 3. 22 23 24. stiled The Roman Fornace Martyrs of other Sects differ from the Martyrs of the true Church 1. They were fewer 2. They suffered not with joy of Conscience which the godly Martyrs did 3. They were punished for their errours discovered the Martyrs were burned for having any part of the Bible and the Bible sometime with them where the Inquisition reigns it is death to have any part of the Bible in the vulgar tongue The Gentiles also which were out of the pale of the Church did give testimony to sundry Stories and Examples in the Bible Suetonius and Tacitus speaks of the miracles of Christ Pliny of the miracles of Moses and of the wise mens Starre Macrobius of the slaughtering of the Infants Iosephus of the death of Herod the Poets of the Floud Plutark of the Dove which Noah sent out Iosephus a Jew saith in his time there was a monument of the pillar of Salt into which Lots wife was turned Of Sodoms destruction speaketh Sâ—rabo Diodorus Siculus Galen in his Book of Simples Pliny Solinus Polyst hist. Tacitus lib. ult Mela acknowledging that the remainders of Gods wrath are still to be seen there as the dead Lake the Fruit fair to the eye but falling to cinders and smoke in the hand The Oracles of the Sybillae were in greatest account among the Heathen and held as true of all men and if those be they which we have there is nothing which can more plainly set forth the birth of Christ his life and death Causabon makes it apparent that those prophecies of Sybil were counterfeited pieces and at first entertained by such as delighted in seeing the Christian Religion strengthned with forreign proofs Hereticks also prove the Scripture to be Divine for they quote that and therefore Luther cals the Bible Librum Haereticorum
cannot make a creature of infinite Perfection simply or creatures indeed infinite in number for so they should be Gods for the Divine Power is so farre exercised on the object as the passive Power of the object extends it self but Infinite Perfection imports a pure Act. Thirdly In respect of Duration which is perpetual as his Essence is therefore this force and power of God is deservedly stiled Omnipotency Iob 42. 2. Gods Power is not only Potentia or Multipotentia but omnipotentia for degree infinite Shall any matter be hard for the Lord The Scripture confirms the Omnipotency of God 1. Affirmatively when it cals God Abbir Job 34. 20. Shaddai Alsufficient Gen. 35. 11. Deut. 10. 17. Psal. 89. 13. Gibbor Powerful Deut. 10. 17. 2. Effectively when it witnesseth that God can do all things Mat. 3. 9. 19. 16. Mark 14. 36. Luk. 18. 26. Eph 3. 20. Hitherto belong all the works of the Divine Power and supernatural Miracles 3. Negatively when it denies any thing to be difficult to him muchlesse impossible Gen. 18. 14. Ier. 32. 17 27. Luke 1. 37. Matth. 19. 36. 4. Symbolically when it gives him a strong right hand a stretched out arm 1 Chron. 29. 12. Ier. 32. 17. Ephes. 1. 19. Reason proves it also 1. His essence as was said is infinite therefore his power 2. He is most perfect therefore most powerful 3. Whatsoever good thing is to be found in any creature the same is perfectly and infinitely in God Some observe that this is expressed seventy times in Scripture that God is Almighty He is the onely Potentate 1 Tim. 6. 15. The Psalmist saith Power belongs to God The first Article of our faith teacheth us to believe that God is Omnipotent God can work by weak means without means contrary to means It shews one to be a skilful Artist when he can effect that by an unfit instrument which another can scarce do with a most fit one As it is reported of Apelles that with a coal taken from the fire he so exprest him by whom he was invited to Ptolâ—mies dinner that all at the first sight of it knew the man But it is no wonder for God to perform what he will with unfit instruments since he needs no instruments at all to effect what he pleaseth Gods power is Essential and Independent it is the cause of all power Iohn 19. 8. it reacheth beyond his will Mat. 26. 35. 2. It extends to things that are not nor never will be as to raise up children of stones to Abraham Matth. 3. 9. to give Christ more then ten Legions of Angels The object of Divine power are all things simply and in their own nature possible which neither contradict the nature of God nor the essence of the creatures those which are contrary to these are absolutely impossible such things God cannot do because he cannot will them nor can he will and do contrary things as good and evil or contradictory as to be and not to be that a true thing be false that any thing while it is should not be God cannot sinne lie deny change or destroy himself suffer for all these things do ex diametro oppose the Divine Immutable Simple most true and perfect essence God cannot create another God nor cause a man to be unreasonable nor a body to be infinite and every where for these things contradict the essential definitions of a creature of a man and a body not to be able to do all these things is not impotency but power for to be able to do opposite things is a sign of infirmity being not able to remain altogether in one and the same state God is therefore omnipotent because he cannot do these things which argue impotency as if I should say The Sun is full of light it cannot be dark Yet it is not so proper a speech to say God cannot do these things as to say these are acts too mean base and worthlesse to be effects of Divine power Haec non possunt fieri rather then Deus non potest facere saith Aquinas Gods omnipotence lies in this * that he is able to do whatsoever is absolutely simply and generally possible A possible thing is that the doing of which may be an effect of Gods wisdom and power and which being done would argue power and perfection an impossible that which cannot be an effect of wisdom and power but if it should be done would argue weaknesse and imperfection in God The Arminians say That God is often frustrated of his end which derogates from his power 2. In respect of manner he doth it with a Word Let there be light saith he and there was light 3. He can do all things of himself without any creatures help Gods power is stiled Might of power Ephes. 1. 19. and it is seen in his works of creation making all things of nothing therefore that follows the other in the Crred 2. In his works of providence Christ is a mighty God and Saviour to his people Isa. 7 6. Psal. 89. 19. Isa. 63. 1. Heb. 7. 25. Rev. 18. 8. He is strong in himself He was mighty 1. In suffering he bore the revenging justice of God he suffered the wrath of God upon the Crosse. 2. In doing 1. Made all Iohn 1. 5. Col. 1. 16. 2. Preserves all Col. 1. 17. 3. As he is the head of the Church 2. He is strong in his Saints 1. In the gathering of his Church 2. In upholding it 3. In raising all people out of their afflictions 4. In his Ordinances Prayer Sacraments Word Rom. 1. 16. 5. In his Graces Faith Heb. â—1 Love 1 Cor. 13. Gods power is limited and restrained 1. By his nature he cannot contradict himself 2. Regulated by his wil he cannot do evil 3. By his glory he cannot lye he is truth it self nor be tempted of evil Iames 1. 13. There is a difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potentia and potestas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or potestas is properly authority right to do a thing as a King hath over his Subjects a father over his children a husband over his wife a master over his servants of which Christ speaks Iohn 17. 2. Mat. 28. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or potentia is properly strength to do something as some great King may have power to overcome his enemies over which he hath no authority A Lay-man hath power to give Bread and Wine but he hath not potestatem a calling or right to do it It serves both for a spur to do well since God is able to save Gen. 17. 1. and a bridle to restrain from evil seeing he hath power to destroy we should therefore humble our selves under his mighty hand 1 Pet. 5. 6. Luke 12. 5. It reproves the wicked which care not for Gods power but provoke the Almighty God Matth. 10. 28. and so contend with power it self none shall deliver
〈◊〉 saith he de Eccles. Different forms of Churches and Church-government in one State must needs lay a foundation of strife and division therein It is no wisedom saith M. Durie in a Letter in a State to reject an approved way of government which all the best Reformed Churches have received all this while and acknowledged to be Gods way and by experience found to be safe sound and instead of it to take up another which it is not yet known what it is nor was ever tried but in two or at the most three Churches and that for the space of a few years The slighter the cause of Separation the greater the fault of Schisme when men hold the same Faith and Orthodox truths yet separate for lesser matters The true Saints in the 7. Churches of the Revelation were never bid go out of them though they were very corrupt as they were out of Babylon M. Vines The first Separatist in the Scripture saith one was Cain Gen. 4. 16. Enforcements to love are clear 1 Cor. 13. 1. That question of Separation in Scripture is dark See M. Gillespy miscel c. 10. and 15. and M. Manton on Jam. 3. 17. Schisma est secessio in religionis negotio vel temeraria vel injusta Cameron de Eocles Schisme is a causelesse separation from externall communion with any true Church of Christ M. Ball against Separation c. 8. Schism is a breach of the unity of the Church D. Field l. 3. of the Church c. 5. We do not leave communion of true Churches for corruptions and sins but only abstain from the practice of evil in our own persons and witnesse against it in others still holding communion with the Churches of Christ. You send me unto such a Book of M. Robinson as himself doth begin to revoke pubpubliquely as being unsound in divers things whereas I refer you unto a later book of his made with riper deliberation and in no part that I hear of publikely revoked His Book which you send me unto being his Iustification of Separation is sick of King Iehorams incurable disease the guts of it fall out day by day yea he openly plucks out some of the bowels thereof with his own hands This is to be observed by them especially who much follow M. Robinson CHAP. XXIII Of Sedition Self-love Self-seeking Slander SEDITION SEdition is a sin whereto people are much inclined It is to leave our present Governours which rule us according to law and follow other Governours who rise up of their own accord to leave a David and follow a Sheba The Israelites raised sedition against David by means of Absalom and Achitophel and proceeded so farre in their rebellion that they brought it to a pitcht field and would not give over till their Captain with twenty thousand more were slain in the battell 2 Sam. 19. Corah Dathan and Abiram stir up a great multitude against Moses and Aaron At another time of themselves they rose against Moses and were ready to stone him because they wanted water At another time they cry to have a Captain and return back to Egypt M. Hobbs in his Rules of government c. 12. reckons up these two among other wilde ones as seditious opinions that the knowledge of good and evil belongs to each single man and saith Legitimate Kings make the things they command just by commanding them and those which they forbid unjust by forbidding them This is to make Subjects beasts and the Magistrate God 2. That faith and holinesse are not acquired by study and naturall reason but are supernaturally infused and inspired unto man which if it were true saith he I understand not why we should be commanded to give an account of our faith or why any man who is truly a Christian should not be a Prophet This opinion is so contrary to Scripture and the judgement of all sound Divines that I need not spend time to confute it See Phil. 1. 29. Eph. 1. 8. Heb. 12. 2. One indeed saith the habits of Faith Hope and Charity are infused after the manner of acquisite God having ordained not to infuse them but upon the means of hearing praying caring studying and endeavouring Some say there are no graces wrought in us but severall actings of the Spirit as the Spirit acteth with us where grace is wrought we need the Spirit to excite and draw it forth but the Scripture is plain for infused habits grace is called a good work in us Phil. 1. 6. the Law written in our hearts God is said to shine into our hearts 2 Cor. 4. 6. we are said to be partakers of the divine nature 2 Pet. 1. 4. See Eph. 2. 10. 1. It is a sin it is plain by Scripture how severely did God punish it in Korah and his accomplices making the earth to gape wide and swallow them up Solomon condemns it saying meddle not with such as be given to change Gal. 5. 20. yea it is a great sin as is evident 1. It is contrary to the light of Scripture in the Law he that cursed that is railed upon or used ill wishes against the Ruler of his people was to be put to death how much more then he that shall rise up against him The Scriptures of the New Testament are full of precepts for duty and subjection Rom. 13. 1. 1 Pet. 2. 13. 14. Give unto Caesar that which is Caesars saith our blessed Saviour Give to every one his due fear to whom fear honour to whom honour belongeth You must needs be subject for conscience sake And the Apostle willeth Titus to put them in minde to obey principalities and powers and be subject to Magistrates and ready to every good work as if a man were unfit for any good work if he be not duly subject to authority The Jesuites are still tampering about Kingdomes Monarchies Common-wealths and temporall States how to bring them into mutinies contentions seditions rebellions and uproars Watsons Quodlibets of Religion and State Quodl 5. Answer to the fourth Article They are like unto Aesops Trumpetter who being taken in war made his lamentation saying that he never drew his sword against any nor shot at any but the enemy answered Thou hast animated others thou hast put courage rage and fury into all the rest Saint Peter and Iude do blame them which despise government and speak evil of them in authority Secondly It is contrary to the light of nature for even among those Nations which never had any divine revelation yet the necessity of duty to Magistrates was alwaies maintained as a thing which they perceived absolutely requisite for the welfare of humane societies seeing without government the societies of men could never continue in a good estate No man could possesse his own goods enjoy his own lands and house live comfortably with his own wife and children or give himself to any profitable calling and endeavour Thirdly It is contrary to those principal vertues by which all men
ought to govern themselves in the course of their lives unlesse they will be bruitish appetite ruleth beasts reason ought to guide man and a setled habit agreeable to right reason Now the main and fundamental vertues are religion justice charity and prudence against all which sedition doth evidently oppose it self Religion tieth our souls to God and commandeth us to give him his due God is not duly feared and honoured if his Ordinance of Magistracy be despised 2. Justice bindeth us to men and requireth to give every man his due which we do not if we deny subjection to the Magistrate by whose power all men else should be helped to the attaining of their right 3. Charity bids us do good to our neighbours as to our selves and how will he do good to other neighbours who will not perform his duty to his Governours who are appointed for the common good 4. Discretion and prudence advise to take that course which is most requisite for our own and the common happinesse seeing no member can be long safe if the whole be not kept in safety It is quite contrary to the common welfare and consequently to a mans own at length that the body be rent asunder with sedition Fourthly It is a great sinne since it proceedeth from bad causes and produceth ill effâ—cts Ambition envy and discontent at the present estate and foolish hopes to have all remedied by a change are the mothers of sedition 2. The effects of sedition are lamentable where envying and strife iâ— there is sedition and every evil work James Envying and strife likely bring sedition and sedition cometh accompanied with every evil work viz. with civill war which puts the sword into the hand of the multitude and makes them bold to kill spoil buâ—n all which lies in their way without difference or respect of persons religion and justice are exiled and fury and passion do what they please The reason why men are so prone to this sin is because they are naturally full of those vices which are apt to breed it viz. ambition envy discontent fond hopes Self-love It is a vehement and inordinate inclination to ones own content in things carnall earthly and sensuall 2 Tim 3 2. See 2 Cor. 12 7. There is 1. a naturall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or self love by which every one from the instinct of nature loves himself his own body soul life Eph. 5. 29. the Scripture doth not condemn this 2. A divine self-love by which every one that is born again by the holy Ghost from the instinct of the Spirit loves himself as is fitâ—ing to the glory of God and good of the Church these two kindes of self-love were in Christ. 3. A devilish self-love whereby one by the instinct of corrupt nature and inflamed by Satan so loves himself that he loves no other truly and seeks only his own things Effects of it 1. To praise our selves Prov 27. 2. and boast of our selves as the Pharisee 2. To be imbittered against reproofs 3. To attempt things above our power and place Remedies against Self-love We should love our best selves Mat. 6 33. Luke 10. 42. and consider what reason we have to love God above all The right knowledge of God and our selves will cure this corrupt self-love Consider the basenesse of our originall and our evils as well as excellencies and the purity of God Iob 40. 4 5. It is lawfull 1. To will our temporal good with moderation 2. To prefer our necessities before the necessities of others to defend our own lives rather then the lives of others unlesse he be a Magistrate Thou art better then ten thousand of us 3. To maintain our reputation and just priviledges Self seeking It is an evill at all times to seek great things to a mans self Reasons 1. God hath written a Treatise of purpose to take men off from the creature 2. There are divers commands to the contrary Phil. 4. 5. prohibitions Mat. 6. 21. sharp reproofs Eph. 5. â—am 4. 4. 3. God is much delighted with such a disposition of the soul as it is taken off from creature-comforts Psa. 131. The greatnesse of this evil 1. It is the root of all other sins the first sin that came into the world 2. It is an errour circa finem nay an errour concerning the utmost end therefore the more dangerous 3. Self as standing in opposition to God is that against which all the curses of the Law are denounced Isa. 22. 16 17. and 23. 8. 4. For these self-seekers only the torments of hell are prepared Cesset propria voluntas non erit infernus Bern. God hath ever set himself against self-seekers to destroy them and their house Prov. 19. 21. Isa. 44. 25. Psa. 33. 10. Isa. 59. 5 6. Ier. 22. 13. Hab. 2. 9. This is especially evil in the calamities of the Church Numb 14. 11 12. what is this self compared with the Churches good this is condemned in Baruch it is unseasonable We reade not of any Saint in the Scriptures given to covetousnesse 2. Hypocrites were given to it Saul Demas Iudas Gods prerogative is 1. To have high esteem from the creature as the chiefest good to this self-love is opposite 2. To give Laws to the creature as an Absolute Soveraign to this self-dependance is opposite 3. To have the trust of the creature as an Independent essence to this self-will is opposite 4. To be the utmost end as the Supream cause to this self-seeking is opposite Signs of it 1. When one puts himself on the profession of Religion for some worldly advantage Gen. 34. 22 23. Iohn 6. 26. 2. When men are enemies to Christs Crosse Phil. 3. 18 19. 3. Envy to others Gal. 5. 26. Remedies against it Consider 1. The greatnesse of the sin God should be the chief end to set up self in his room no man lesse enjoys himself then he that seeks himself 2. You will have the greater judgement Mat. 23. 14. 3. Frequently pray against it and cast back the praises given to thee unto God Phil. 2. 21. May not our things and the things of Christ consist together 1. All men are not Christs nor led by his Spirit 2. Many that professe themselves to be Christs are none of his Rev. 3. 4. 3. Those that are spiritually quickned keep not close to Christ See Mat. 12. 30. Slander Slander is a great sin Psa. 52. 3. Rom. 1. 29. It was the sin of Ziba Haman against Mordecai Detractio est alienae famae per verba denigratio Aquinas 2â— 2ae Quaest. 68. Art 1. the smiting of a mans good name the Latines call it detractio because it is a kinde of theft in that it stealeth from a mans good name See Ames de Consc. l. 5. c. 15. The cause of it is flattery envy and twatling uncharitablenesse or malice or both is the prime cause of it uncharitablenesse is the bare absence of charity malice is a disposition quite
no other helps to make him understand the same but his own reason and understanding according to the true principles of it by reading only and barely those writings he should come and that certainly and infallibly to the knowledge of all things necessary for his salvation Neither is any thing requisite to the right understanding of the Scriptures in points of necessity to life and salvation but alone the diligent perusing and meek receiving of the same And yet Christ performeth this outward teaching in a fourth degree by the Ministry of his servants from time to time the Pastors and Teachers of all ages whom he raiseth up and instructeth in the knowledge of his truth that they may instruct the people And this is the outward teaching the inward is noted where he saith You shall be all taught of God it is the work of his Spirit putting into the minde a light to conceive the things taught and inclining it to hearken and consent to them of which there are two degrees the first fainter and lesser breeding a kind of belief or opinion the second is more deep and stable by which men are rooted and grounded in faith and do firmly believe the known truth and are guided and ruled by it The Properties of Christs Prophetical Office are two 1. He is a great Prophet as the people say Luk. 7. 16. indeed the greatest of all the Prophets that reveals all things as the woman of Samaria could say He shall shew us all things 2. He is a faithful Prophet in all his house as Moses also was faithful and his faithfulnesse stands in this that he did acquaint his Church with the whole will of God without adding and diminishing as Moses did and that he did as fully accomplish all the things typified as Moses did declare and set them down but it stands not in this that he gave a particular direction for all external things about his worship and government as Moses did for that we are sure he hath not done in his Gospel neither indeed was to do The Pope opposeth Christ in his Prophetical Office in making himself infallible he brings in new Sacraments unknown to Christ and his Apostles Christ is the onely absolute Doctor of his Church Matth. 23. 8. See Matth. 17. 5. Revel 5. 7 8. The Church of Rome hath added Traditions Will-worship humane Inventions to the Scripture Mahomet is extolled by many as the great Prophet of the world So you have the Prophetical Office of Christ now follows the third viz. He is King to which we may adde that of Lord because his Kingdom and Lordship signifie in a manner the same thing both serving to expresse the power and authority which he hath and exerciseth in and over his Church Psal. 72. per tot Isa. 9. 6. Micah 5. 2. 1 Tim. 6. 14. There is a three-fold Kingdom of Christ mentioned in the holy Scripture The first is his Kingdom of power or excellency whereby he being God is the supream Lord of all things Psal. 24. 1. 2. The Kingdom of his grace whereby he rules in the hearts of all his elect ever since the world began Psal. 2. 6. Zech. 9. 9. Ier. 23. 5. Ezek. 37. 22. Luk. 11. 20. 17. 21. 3. Of glory whereby he himself is now in endlesse and perfect felicity and of which happinesse his Saints shall one day partake Luk. 23. 42. 12. 32. Luk. 13. 29. 1 Cor. 6. 9. 2 Pet. 2. 11. Crakanth of the Pâ—pes Tempor Monarc cap. 2. See more there This Government is a right of immediate executing the soveraign authority of God over all creatures in ordine ad salutem in order to the salvation of his elect Ioh. 3. 34 35. Christ was born a King but he entered not into his Kingly Office till after his resurrection Psal. 2. 6 7. He was a Priest and Prophet on earth Yet this is that which brings in the benefit of all the other Offices and makes us partakers of all the good in Christ. Of which the means are outwardly his Word and the Ministery thereof and inwardly his holy Spirit worketh in and by the Word The parts of it are First Governing and guiding his Subjects in the wayes which he hath appointed them to walk in and subduing the temptations of Satan and the world and lusts of the flesh to them and rewarding them at the last with eternall glory Secondly Confounding and destroying all his enemies and treading them under his feet The properties of it are 1. It is not a civil or earthly but a spiritual Kingdom Iohn 18. 36. 1 Cor. 15. 47. Rom. 14. 1. which doth look to the Spirit reacheth to the conscience and spiritual things it is not carnal nor of this world nor looketh to the outward man alone The King is spiritual viz. the Lord from Heaven the Subjects are spiritual viz. the Church regenerate the Law whereby the Church is governed is spiritual viz. the Gospel the goods bestowed upon the Church are spiritual as remission of sins the Spirit of grace and the manner of government is spiritual 2. Universal and that in four respects 1. In respect of all ages and times other Kings have the time of their rise and fall this dominion is eternal it shall have no end 2. In respect of all places Rev. 5. 9. to the end 3. In respect of all creatures Rev. 5. 4. In respect of all things and actions For him hath God the Father made Lord and King and he doth powerfully administer his Church to the sanctification preservation and salvation of those which refuse not to submit Christ doth one thing more then all Kings for their Subjects for he maketh his Subjects seeing all by nature are his enemies but by his Word and Spirit he subdueth them to the obedience of his will 1 Cor. 14. 25. that he may glorifie himself and his Father in their salvation 3. Absolute Rev. 19. Christ is Lord Paramount 1 Tim. 6. 14. He is a King by a threefold right 1. Of birth Gal. 4. 1. 2. Of donation Psal. 2. 8. Ioh. 17. 2. 3. Conquest Rev. 1. 18. He is King in Heaven in respect of his glory in Earth in respect of his grace in hell in respect of his justice Christ as Mediator is the Churches head 1 Cor. 11. 32. Ephes. 1. 22. 4. 15. 5. 28. Col. 1. 1. 2. 18 19. He is their head Ratione Unionis Ratione Regiminis Ratione Influentiae 1. In respect of Union 2. In respect of Guidance 3. In respect of Influence The Government of the Church is upon his shoulders Isa. 9. 6. 22. 21 22. Matth. 28. 19 20. Ephes. 1. 20 21. Psal. 68. 18. He is the onely head and King of his Church the Government of the Church is part of his Kingly Office He as Mediator hath the Government of the Church committed to him 1. The Church Mystical the number of all the Saints of God whether
true Church The profession of the Word and so the preaching of it in some sense or other is simply necessary that wheresoever it is it maketh the Church in which it is a Church To them who demand where our Church and Faith was before Luther we answer it was in the same place then wherein now it is Our Church was in the present Romish Church obscurely indistinctly confusedly in it not as an entire visible Church distinct from it nor as any natural or integral member of it in it as good corn in a field of tares Luther did not erect a new Church but refine a corrupt Church nor preach a new Faith or Doctrine never preacht before but purge the old Faith once delivered to the Saints from all new inventions and errours Rome hath departed from the Churches of God we have not first and willingly separated from the Church of Rome it hath apostatized from the true Faith she did once professe The Question may fitly be retorted on themselves Where was your Church Where was your Trent Doctrine and Articles of the Roman Creed received de fide before Luther First In regard of true Doctrine What heresies doth she hold about the Scripture about the Church about Grace Free-will Justification Secondly In regard of Worship which is the Apostacy or falling away spoken of by Paul to Timothy an admitting of Angel-worship Thirdly In regard of Government or Discipline Her errours are now so fundamental that we are commanded to come out of her and not to partake of her sins and we depart no farther from her then she hath done from God Their Apostacy is incurable in that they hold 1. That their Church cannot erre as Laodicea 2. That there is no visible Judge to correct errours but the Pope Therefore the Reformed Churches in England Scotland France Germany did justly separate from the Church of Rome The Church of Rome casts off all Christians and Churches from all hope of salvation who subject not themselves to their way therefore they are most schismaticall Causa non secessio facit schismaticum The cause say the Canonists not the separation makes a schismatick They who have given just and lawful occasion to others to separate themselves from their corruptions are the schismaticks and not they that took the occasion He is well no schismatick though in schism that is willing to joyn in communion with the true Church when it appears to be so to him as he is no Heretick though he holds heretical opinions who holds them not obstinately that is I suppose with desire to be informed if he be in the wrong My Lord Falklands Discourse of Infallibility For the Papists several Marks of a Church our Writers that oppose Bellarmine do answer him so fully and Dr Hampton so solidly in a Sermon of his on 1 Iohn 2. 19. treateth of this Argument that I shall say nothing of it See Dr Taylor on Rev. 12. p. 99. to 110. Those notes of Succession Continuance Visibility Unity are not proper agreeing only and alwayes to the Church therefore they are not certain and infallible Bellarmin de notis Ecclesiae cap. 3. maketh them in themselves to be but probable It is a Question An Ecclesia visibilis possit errare Whether the visible Church may erre The Papists deny it and urge Matth. 18. 17. Matth. 16. 18. 1 Tiâ— 3. 15. See the Rhemists on that place The Invisible Church which consists only of the elect and true beleevers cannot erre damnably Matth. 16. 16. The Visible Church whether virtual the Pope or Representative a general Councel may erre damnably See Revel 2. and 3. chap. If particular men may erre then also the Church which consists of such but the first is true 1 Cor. 13. 9. Psal. 25. 7. Heb. 5. â— Rom. 3. 4. Secondly This is the difference between the Militant and Triumphant Church that this is freed from sinne and errour but that is not for it prayeth continually Forgive us our trespasses The Church of Rome is incurable 1. Because she holds she cannot erre 2. If she should onely her self and the Pope must reform her CHAP. II. Of Pastours 1. THeir Names In the Old and New Testament he is called a man of God he is called in the Old Testament also A Servant of the Lord a Seer a Prophet a Priest a Watchman and a Shepherd In the New Testament they are called Prophets Ministers of God Pastors Teachers Elders Gods Stewards Titus 1. 7. Gods Embassadours Rev. 1. 13. Angels Revel 1. 2 3. Apostles Evangelists that men might regard them and they be put in minde of their duty He was to be of some years before he entred into that Function Our Saviour was thirty years before he entred into the Ministery Luk. 3. 23. See Numb 4. 3. Basil and Gregory saith Russinus Hist. l. 2. c. 9. spent thirteen years in searching forth the hidden sense of Scripture barely before they would make shew of their Profession There is an Office of the Ministery instituted by Christ in the Churches of the New Testament First The Lord hath expresly instituted such an Office 1 Cor. 12. 28. Ephes. 4. 11. This was one of his royal gifts in the day of his inauguration The Socinians say Cum adhuc nova inaudita esset Evangelii Doctrina c. The Apostles had a Call when the Gospel was newly published there needs not a Ministery now that the Gospel is generally taught and it is promised we shall be all taught of God if we should look for a Ministery where shall we finde it our Ministers were ordained by Bishops they by the Pope therefore their Calling is Antichristian That there is such an Institution of Christ and this to continue till the worlds end may be thus proved First There are some to whom the word of Reconciliation is committed and not to others 1 Cor. 5. 18. Ram. 10. 15. there is a peculiar Mission men cannot preach as the Embassadours of Christ unlesse sent Ioh. 20. 21. Gal. 1. 1. Secondly Because a special Authority is committed to such by vertue of their Office they have the keys of the Kingdom of Heaven Isa. 22. 22. Matth. 16. 19. There is a double power 1. Supream which belongs to Christ only Revel 3. 7. 2. Subordinate and delegated Ministers are the Embassadours of Christ and so are to be received as Christ himself We besâ—ech you in Christs stead and He that despiseth you despiseth me Thirdly There is a special trial that in order to such an imploiment they are to undergo 1 Tim. 3. 10. there is a trial required to the exercise of the meanest Office the Deacon Fourthly The Lord hath appointed them a reward for the performance of such in Office He hath ordained that those which preach the Gospel should live of the Gospel See Act. 6. 24. 1 Tim. 4. 15. Fifthly They are to give a special account for the souls of all
the firstship if I may so speak that is to say the primacy This is such a primacy as a fore-man of the Quest is wont to have in Jâ—ries not a primacy of power as over inferiours but a primacy of order as amongst equals Dr Rainol against Hart c. 5. p. 174 175. The Pope succeeds Peter as night doth the day a tempest a calm sickness health He succeedeth Peter only in denial of Christ. M. Perk. on Iude. The Painter pictured Peter with a red face as blushing at his Successours vices An Pontifex Romanus sit Antichristus Whether the Pope of Rome be Antichrist Papa or Papas among the Greeks signifieth a Father and is the appellative that little children beginning to speak are wont to give to their Parents and in like sort among the Latines noteth a Father or Grand-father hence the Christians in ancient times did use to call their spiritual Fathers and Bishops Papes or Popes So that the name of Pape or Pope was common to all Bishops Ierome writing to Angustin calleth him Pope and writeth to the most honourable Pope who yet was Bishop of little Hippo only therefore that name of Pope doth no way prove every one that is so called to be Universal Bishop D. Field of the Church l. 5. c. 41. Vide Cham. de Oecum Pontif. l. 5. c. 2. The Pope hath appropriated to himself the very name of Papa that is Pope which formerly saith their Jesuite Azorius was common unto other Bishops B. Morton Protest Appeal l. 4. c. 19. Sect. 1. We stand not upon this word Pope it is but Father it was given to Pastours to those that were worthy Pastours ascribed to Fathers in Epistles and superscriptions as to Augustine a poor Bishop and to Paulinus a poor Deacon A name of reverence now grown odious D. Fentons Treatise against reconciliat to the Church of Rome Every Pope at his entrance doth change his name which custom began An. Dom. 687. when he whose Christian name was Os porci forsook it to be called Sergius B. Mort. ubi supra I will not conclude it as an Article of Faith that the Pope is Antichrist I am not of his minde that said It was as clear that the Pope was Antichrist as that Christ was the Messiah Learned Chamier saith Quicunque homo omnes capit notas Antichristi quas Scriptura delineavit is est Antichristus At Episcopus Oecumenicus capit eas omnes notas He to whom all the notes given by the Scripture of Antichrist jointly agree he is Antichrist But to the Pope all the notes given of Antichrist joyntly agree Others go this way also they say It is not enough to prove that Christ was the Messiah because he was born at Bethlehem but because what ever was spoken of the Messiah agrees to him so likewise it is not enough to prove the Pope to be Antichrist because one of the notes given about Antichrist belongs to him but because all But I suppose that those two main circumstances of the time and place of Antichrist agreeing to the Pope it is a weighty argument to prove that the Pope is Antichrist 1. The place the seat of Antichrist is described Revel 17. ult which is Rome and the time when he that letteth was taken away which was the Emperor In these two things the ancient Fathers agree Antichrist as God sitteth in the Temple of God shewing himself that he is God 2 Thess. 2. 4 that is he shall rule and tyrannize over the Church of God making himself Head of the Church Nero was cruel against believers but he â—ate not in the Church To sit here is to take and exercise judiciary authority in the Church of God Vide Grotium in Luc. 20. See Mat. 19. 28. The Popes authority is called Sancta sedes The Apostasie of Antichrist is described 2 Thess. 2. 3. there shall be an ecclesiastical falling away from the true worship of God to idolatry 1 Tim. 4. 1. This Apostasie doth imply their former imbracing of the truth their faith was formerly known to all the world as now their heresie and idolatry is therefore in this respect no Heathen Emperour nor the Turk can be Antichrist He shall not only apostatize but shall seduce many and make them drunk with that deadly poison See M. Medes Apostasie of the later times The Miracles of Antichrist are set forth 2 Thes. 2. 9 11. their end is to confirm a false Doctrine In Transubstantiation there is miracle upon miracle The Priest if he please can turn all the wine in the Town into Christs bloud How often have the people seen bloud in the bread The Vices of Antichrist might also be urged 1. His pride he shall exalt himself above all that is called God that is Prinâ—es so the Pope He takes the titles of Universal Bishop Head of the Church and Vicar of Christ. Bellarmine is not ashamed to apply that in Isaiah to the Pope Behold I lay in Sion a foundation stone Isa. 28. 16. 2. His cruelty the Whore is said to be drunk with the bloud of the Saints So the Pope And Rev. 13. it was given him to kill whoever would not adore the image of the Beast 3. Covetousnesse he shall with feigned words make merchandize of many So the Pope Adde to this the opinion of the Reformed Churches generally of B. Iewel of Whitaker Downam Perkins Fox Abbot Brightman Rainolds Powel and Dr Sclater on 2 Thes. with divers others For the judgement of the Fathers herein it is not much to be valued because they lived before the times of Antichrist and did not dream of such an Antichrist as afterwards rose up It is a Question between us and the Papists An Antichristus sit singularis homo Whether Antichrist be one person Bellarmine saith he is The Pope is one person not in number and nature as one certain and singular man one at once by Law and Institution though successively so many as have enjoyed the Papacy The Papists when they say that the Pope hath been the Head of the Church and Vicar of Christ this 1500 years do not mean any one Pope but the whole rabble of them since the year 607. So Antichrist is one person not at once ordinarily but continued in a Succession of many When we say the Pope the Emperour the King the Priest the Minister the Eye the Hand we mean not one particular but the whole kinde It cannot be an individual man in that it is said 2 Thes. 2. the mystery of Antichrist did then begin to work and yet it should hold till the very coming of Christ where is the man that lived so long It is a Question An Papa sit Christi Vicarius Whether the Pope be Christs Vicar Innocent the third said I am the Bridegroom because I have a Noble a Rich a Gracious Spouse viz. the Church of Rome which is the Mother of all believers It is a Question An
Arch-bishops four thousand Bishops and five thousand Saints approved by the Church yet if they be compared to the Jesuites or to the weak and unperfect types of them the Franciscans it is no great matter that they have done Dr. Donnes Ignatius his Conclave A rich Merchant in Paris in meriment told the Friers of Saint Francis that they wore a Rope about their bodies but Saint Francis should once have been hanged but was redeemed by the Pope on this condition that all his life after he should wear a Rope but they in earnest got judgement against him that he should be hanged for it Doctor Taylors Romish Fornace The Monks and Friers are no where mentioned in Scripture unlesse Apoc. 9. 3. Locusts issued out of the bottomlesse pit they by their smoaky Tradiditions obscure the light of the Gospel To prove their Cardinals a Divine Ordinance they urge that place 1 Kings 2. Domini erunt Cardines terrae See Polyd. Virg. de Invent. rerum lib. 4. cap. 9. pag. 270. They consist for most part of personages nobly descended they are admitted to kisse the Popes mouth they onely elect the Pope and from them onely the Pope elected must be selected Saint Peter had no Cardinals about him A certain Friar wittily preached to the people at Lions in France when he said That the Hogonots so the Protestants are called in France did agree with the Church of Rome in all the Articles of Faith but that there was one wicked word Solùm Onely at the noise of which the warre was kindled for they Onely beleeved what the Rule of Faith hath from the holy Scriptures but the Romane Church required something more to be beleeved then what is contained in the Rule of Faith or holy Scriptures because the Authority of of the Church will have it so Junius de Eccles. cap. 17. de Eccles. Roman Corollaries from the Church and Antichrist First From the Church Christs great interest here below is the Church it is his Hephzibah his delight is in her it is as Shew-bread continually before him the people of God are his Segullah his peculiar treasure his jewels Mal. 3. 17. all the rest of the world being but as lumber in comparison for them the world stands The Church is the fulnesse of Christ Ephes. 1. 22. The great blessings are out of Sion The interest of Christ extends to all Churches where a people love the Lord Jesus in sincerity The Donatists would include the Church in their parts of Africk the Papists say they only are the Church Christs interest is not limited to any forms 2 Cor. 11. 28. None are true members of the invisible Church of Christ but only those which have the Spirit of Jesus Christ in them really holy and united to Christ the Head There is a great controversie about qualification of Church-members therefore Apollonius and Spanhemius have begun their Dispute with this Question Some say The members of every particular Church are obliged at their first admission to shew to the whole Congregation convincing signs of their Regeneration and true Grace Some urge that the Scripture in the description of a godly man rests not in the negative Rom. 8. 1. and that a bare profession is not enough or to say I know no evil by him or that he is not scandalous they urge 1 Thes. 1. 1. and 2 Thes. 1. 1. they say the Church is not only termed holy from the better part but the particular members are commended for holinesse 2 Thes. 1. 3. Phil. 1. 7. We are strict say they in taking a wife or servant enquire after them and are not satisfied that we hear no ill so a judgement of severity is to be used in admitting Church-members and because we may be deceived therein the more care is to be used Others say If they be willing to give up their names to Christ it is enough because the Church is a School there they are admitted Non quia docti but ut sint docti not because they are learned but because they are willing to learn Would you have Church-members real Saints crosse to the Texts the Floor and Drag-net or such as by the exactest scrutiny that can be made we may judge to be Saints really I desire your Texts for this D. Ames saith Falsum est internas virtutes à nobis requiri ut aliquis sit in Ecclesia quoad visibilem ejus statum Bellarm. Enerv. Tom. 2. l. 2. c. 1. Sect. 5. The Apostles at the first gathering of the Church of the New Testament never required any more then the profession of the faith of Christ in fundamentals and that they were willing for the time to come to walk in Gospel-rules Iohn Baptist received Publicans and sinners souldiers Scribes Pharisees when they confessed their sins and desired to be admitted into the faith of him whom Iohn preached See Act. 2. 41 47. Vide Calvin ad Mat. 3. Many a one that may have real grace yet out of bashfulnesse and because he hath but weak parts may not be able to evidence it to others and others who have greater gifts may carry it away when they are not inwardly wrought upon I suppose therefore those are to be received into Church communion which prosesse the faith of Christ and subject to the rules of the Gospel if they be freed from damnable errors and scandalous conversation Some conceive the gathering of Churches out of Churches to be unwarrantable and think it is confusion 1 Cor. 14. 33. Where is there say they any warrant from Moses and the Prophets or from Christ and his Apostles for any such thing though yet in their times many Church-members were as ignorant and prophane as now To be a member of the Church of Christ is a great priviledge the Communion of Saints is the only good fellowship The Communion of the Saints consists in three things First In the Communion of their Graces what Graces they have they have not only for their Salvation but in trust for the good of the body the members of the body should be helpful to one another Secondly In the use of Gods Ordinances this was the beauty of the primitive times Act. 2. 42. there was no such separation then Thirdly In the performance of all mutual Offices of love Serve one another in love Our Union with Christ is the ground of this Communion As all men are one in the first Adam so all the Saints are one in the second Adam This Union is wrought on Gods part outwardly by the Word and inwardly by the Spirit on mans part Outwardly by our profession Inwardly by faith Rom. 11. 20. By Communion of Saints is meant their common partaking in Christ their Head and all his Benefits and their mutuall interest one into another There is no such good fellowship in the world as in the Church of Christ. Secondly From Antichrist That the Popish Doctrine tends to the extream dishonour of Gods Word
pulled down the Images of Baal and broke his Altar so did Iehu too but alone for his own sake to establish his Kingdome by pulling down the Religion which Ahab had set up but Iosiah was upright because he did it to please God and for Gods sake This grace is much commended Psal. 51. 6. 45. 18. Iohn 1. 47. Isa. 38. 3. 1 Cor. 5. 8. Ephes. 6. 14. David being an upright man is entituled A man after Gods own heart 1 Sam. 13. 14. such a one as God would have him to be all the promises are made to such Blessed are the upright in heart Lord do good to those which are upright in heart it becometh upright men to rejoyce No good thing will he withhold from them that walk uprightly It is a defence 1. At time of death so to Hezekiah Remember O Lord how I have walkt before thee in truth and with a perfect heart See Iob 33. 6. The devil will tell thee all thy holy duties were done in hypocrisie the devil laboured to perswade Iob all was false 2. In calumnies and reproaches of men so Paul was slandered by false Apostles but saith he We have the testimony of a good conscience that we did it in sincerity Signs of it 1. He is fearful of himself fulfilling his salvation with fear and trembling 2. Such a one will presse Gods Commandments and Threatnings upon himself in secret and laments before God and confesseth and resists the secret evils of his heart and life 3. Extends his desire and endeavour of doing good and shunning evil to all kinds and degrees of evil and good to all times and places Psal. 18. 22. desiring in all things to live honestly 4. Is still humbled for his imperfections and failings 5. Gives the praise of goodnesse he hath attained to God alone 6. It makes him easie to see and confesse a fault in himself 7. Rejoyceth to see others exceeding him in good and pities those that are bad 8. Loves him that plainly admonisheth him and is thankful for the admonition 9. Is at peace with those that differ from him in judgement 10. Suffers wrongs patiently There are three main signs of it 1. Such a one is set against every known sin especially his darling sin Psal. 18. 23. 2. Hath universal respect to all the Commandments Psal. 119. 6. 3. He is much in examination of himself and jealous of his own heart Ps. 26. 2. The right Causes of it The Spirit the Word Faith Love The right ends the pleasing and glorifying of God and obtaining his favour The right Subject both the inward and outward man too the will is chiefly the seat of it We are perswaded saith the Apostle that we have a good conscience which is never separated from this uprightnesse willing in all things to live honestly It is a firm purpose of the will not a slight weak and sudden qualm or motion as was sometimes in Saul to leave persecuting David and in Pharaoh to let Israel go but a well-grounded stable setled lasting durable purpose which holds out constantly and is rooted in the heart such as David noteth in himself saying I have sworn and will perform it to keep thy righteous judgements Motives to it 1. The Lord hath pleasure in uprightnesse 1 Chron. 26. 2. Iob 14. 15. Isa. 26. 3 4 Psal. 147. 10. 2. God will be upright with thee if thou wilt be upright with him Psal. 18. 25. if you be upright in the waies of obedience he will be upright in his rewards Psal. 11. 7. Means to get Truth or Sincerity 1. See ones want of it 2. To see the great danger of wanting it 3. To desire it and to pray to God for it 4. To muse and meditate much of the goodnesse of God in his great worthiness in himself and to accustom our selves to direct our thoughts and intentions actually to him in the particular deeds we do The End of the seventh Book THE EIGHTH BOOK OF Ordinances OR Religious Duties CHAP. I. Something general of the Ordinances HOw a Christian stands affected to the Ordinances of divine worship the exercises of Religion in general 1. He makes great account of them and finds more good benefit and comfort by them then by any other thing as David saith He loves the place where Gods honour dwelleth and when he could not enjoy his Ordinances his life was no life he envied the Swallows One thing have I desired that I may live in the house of God all the dayes of my life and enquire in his Temple he loves them as the Babe the brest 2. He findes God and the power of God in them else he is not satisfied he rests not in a bare outward performance of them but looks for the efficacie of them to unite him to God and to strengthen and confirm his soul and to make him grow by them in godlinesse David saith That he may enquire in his Temple and Peter That he may grow thereby His life is sweet and joyful when he feels the Ordinances of God in power that they work on his heart to humble reform him beat down his flesh edifie him in grace then he is like a healthy man with a good stomack at a good meal 3. This respect to Gods Ordinances is joined with a care of Righteousnesse Mercy and Charity to men also and the more forward he is in Religion the more he abounds in all other parts of good conversation Iam. 1. ult Christ is present in his Ordinances 1. In Majesty Revel 4. 2 3. 2. In Beauty Revel 4. 6. David cals it the beauty of Gods house 3. In Communion Exod. 20. 24. 4. In waies of Bounty and Communication Gods people are transformed into his Image that place in Exodus proves this also Ordinances shall continue in the most flourishing times and most glorious estate of the Church Matth. 20. 18 19. I am with you not your persons but successours with you preaching and baptizing Ephes. 4. 9 10 11. The Ministry is to continue till all the Saints be perfected therefore till Christs second coming 1 Cor. 11. 27. You shew the Lords death till he come viz. to judgement therefore the Ordinance of the Lords Supper must continue till Christs coming to judgement Some in these dayes cry down all Ordinances as things carnal and unbecoming a spiritual and raised estate they call them low administrations and our walking by them to be a walking by Moon light They say these had their time and may be of some use to some low sort of people but it is but an abasement for seraphical and spiritual men to use them The Papists deny the prohibition of the second Commandment they set up Image and Angel-worship these the precept of it it enjoyns instituted worship Christ and the Apostles made use of the Ordinances and pressed them upon the Churches See Mat. 5. 19. Acts 2. and 3. ch They urge Isa. 60. 19. which speaks not of the
we are to call upon the Lord. B. Down of Prayer ch 28. There is a two-fold form of prayer 1. Accidental a form of words this may be various 2. Essential in the name of Christ Iohn 16. 23. Col. 3. 17. Fourthly By the Spirit of God Rom. 8. 15. 26. he helps us to call Abba Father Ephes 6. 18. Iude v. 20. See Zech. 12. 10. 1 Cor. 14. 15. 1. In regard of our natural estate we have no ability to pray 2 Cor. 3. 5. 2. In our regenerate estate we are no longer able to do any good thing then the Spirit helpeth and assisteth us Phil. 1. 6. 3. Our prayer will not be acceptable to God except it come from his Spirit Rom. 8. 27. Fifthly Whereby we desire those good things he hath promised in his Word Some things we are specially to pray for for things of our souls Matth. 6. 33. that we may be more holy and heavenly and enjoy more communion with God For the Church Pray for the peace of Ierusalem Psal. 51. 18. For the propagation of the Gospel this is one main thing in that Petition Thy Kingdome come Col. 4. 3. Sixthly According to his will 1 Iohn 5. 14. The Incense was made exactly according to Gods will Exod. 30. 34 35. The matter of our prayers or things asked must be according to Gods will for the glory of God Mat. 6. 9 10. for the good of our selves and others One must ask things Temporal alone conditionally as our Saviour If it be possible yet not my will and things Spiritual simply but in both one must refer himself to the wisdome of God for the time means and measure of granting his desires Secondly For the manner and end of ones asking one must ask 1. Faithfully striving to bring his soul to a certain and firm perswasion that he shall be heard in due time Iam. 1 6. Let him ask in faith and whensoever you pray believe think on that place Psal. 65. 2 3. hence an Infidel cannot pray because he hath no faith as this is strong or weak so prayer is more or lesse successfull We must acknowledge 1. That God is and that he is a rewarder of those which seek him 2. That he will grant our requests notwithstanding our sins and this is the faith chiefly meant as appears in that St Iames saies He upbraids not and so in the woman of Canaan 2. Fervently Iam. 5. 16. The effectual fervent prayer of a righteous man prevaileth much It is called a pouring out of the heart as if the whole soul were breathed out in desire to God and a crying Exod. 8. 12. 1 Sam. 7. 9. Job 30. 28. Matth. 15. 22. Psal. 22. 2. 18. 6. 28. 1. 55. 17. 8 8 13. 130. 1. Jon. 2. 2. Wrestling with God Gen. 32. 24. Striving Rom. 15. 30. Renting the heart Joel 2. 13. A groaning in Spirit Rom. 2. 6. 3. Constantly and continually Ephes. 6. Pray alwayes 1 Thess. 5. 17. Pray continually when occasion and duty requires as that was called a continual Sacrifice which was twice a day 4. Purely 1 Pet. 1. 22. The prayer of the wicked is an abomination to the Lord. He hears not sinners Heb. 10. 22. Revel 5. 8. Pure heart and hand Iob 22. 26. 1 Tim. 2. 8. 5. Sincerely with respect more of Gods glory then a mans own satisfaction Psal. 145. 18. 17. 1. 6. With an united heart 1 Cor. 7. We must attend upon the Lord without distraction and we must be sober and watch unto prayer intimating that there are many enemies against it 7. With a quiet submissive spirit as our Saviour Not my will but thy will you must not prescribe God what and when he shall do but pray and then resign up your selves to be guided and governed by him 8. Reverently and humbly Psal. 2. 11. 5. 7. 9. 12. 10. 17. 34. 18. 51. 17. 2 Chron. 7. 14. so did David 2 Sam. 7. 18. Dan. 9. 8. Abraham Gen. 18. 27. Iacob Gen. 32. 10. Paul 1 Tim. 1. 15. the Publican Luke 15. We may from hence observe the imperfections and defects that are to be found in our prayers all which may be brought to two heads 1. Omission of the Duty 2. Failing in performance Of the first Not only a total omission when one doth not pray at all for a long time together is a fault but the not being so frequent in it as we ought to be and as leisure and occasion doth require Iob 15. 4. Isa. 43. 22. We should pray continually we should be ever ready for this work upon every opportunity but we many times neglect it when we have time enough and cause enough and helps enough yet out of a meer indisposition to so gracious a work we let it passe and slip it over even because we want will Secondly The faults in performing this duty are of two kinds 1. Some such as do so totally blemish and corrupt our prayers as to make them loathsome to God and these are in respect 1. Of the persons which have an interest in prayer 2. Of the prayer it self There are three persons interessed in this duty 1. He to whom prayer is made 2. He in whose name it is made 3. He by whom it is made Failing in these marre the prayers quite First If one pray to any other but the true God his prayer is sinne he gives Gods glory to another thing and is a grievous Idolater because as Paul saith Gal. 4. 8. He doth service to that thing which by nature is not God prayer is a service which God cals for to himself if we leave him the fountain of living water and go to cisâ—erns that can hold no water we displease him exceedingly Thou art a God that hearest prayers to thee shall all flesh come so that if we go to any other we do manifestly break his Commandment and dishonour him It is to no purpose how we mince the matter with distinctions and say We pray to other things not as the chief authors of the good we ask but as intercessors for it to him For if we go to them so in way of praying we doubt of his goodnesse and mercy give them his honour to be a hearer of prayers Indeed we may request one anothers prayers God allowes us that but we may not pray to them the Church of Rome therefore offends against the object of worship in praying to Saints and Angels Secondly If we pray in any other name but Christs our prayer is loathsome There must be but one Mediator as there is but one God If men make distinctions of Mediators saying some be of Expiation some of Intercession yet the Scripture makes no such distinction one Mediator as one God Expiation and Intercession are not distinct offices making two kinds of Intercessors but distinct parts of one Mediatorship A Mediator must make Expiation and Intercession after
a total omission of them There may be upright obedience shewed in doing them as well as we can there is nothing but disobedience shewed in omitting them It is a carnal sense of weaknesse and comes from the devil and the flesh that drives from the duty that alone is a spiritual sight and sense of weaknesse that drives to more care in the duty and more humility after and more earnest longing after Christ and high prizing of him Oh but I shall get nothing by these praiers First Say thou shouldst get nothing yet thou shalt do a thing that God bids thee and so obey him and we must obey God though we get nothing by it But Secondly If thou dost not pray surely thou canst get as little by not praying as by praying weakly and distractedly And Lastly If thou praiest thou shalt be heard and pardoned and that is to get something Wherefore ascribe so much to the infinite and fatherly goodnesse of God and to the perfect and constant intercession of Christ as to come with confidence to the throne of grace even with those praiers which are full of faults The Father loves to see his childrens letters though they cannot yet write a fair hand Motives to praier First The Lord will take it kindly Christ is the Churches Advocate the Saints are the Churches Sollicitors Isa. 62. 1. 7. Psal. 122 6. Secondly Praier is the most principal part of Gods worship Let us worship and fall down it is sometime in Scripture put for the whole worship of God being a principal part of it Ier. 10 25. There is a visible advantage due to praier above preaching in the publick Assemblies because it is a means nearer the end of both It cannot be denied that all preaching is to the purpose of informing the minde or moving the heart to desire that which is good indeed but praier being the actual desire of it is the exercise of the means which God ordaineth to procure it M. Thorndikes Service of God at Religious Assemblies c. 6. The word of God is the great instrument in the hand of the Spirit by which all things are managed in the world praier is the great instrument in the hand of faith by which all things are managed in the new man When the Spirit comes in it is a Spirit of Sanctification and makes way for the Spirit of Supplication and that for the Spirit of Illumination Psalm 43. 3. Psal. 139. ult Ier. 31. 9. Thirdly It is honourable 1. To God acknowledgeth the Souls dependance on him his Omniscience Bountie Goodnesse Omnipresence Faithfulnesse in performing his Promises 2. To us to have the Princes ear still open to our petitions Fourthly Necessary The necessity of it appears 1. In that hereby we are trained up in the conviction of our unworthinesse praier is a discoverie of our beggerie thou hast not grace nor strength if it come not from heaven God would have this seen not only in those great precious priviledges but likewise in our daily bread thy praiers ought to make thee humble if thou hast grace of thy own why dost thou pray for it it is daily pardon and favour and these must be sought for 2. All the best grace and strength we have is imperfect 2 Cor. 9. Perfecting holinesse our faith and righteousnesse hath much corruption mingled with it we had need to pray that God would defend us against temptations the Christian praying and alwaies seeking to God is seldome overcome 3. Every thing becomes sanctified by praier 1 Tim. 4. 5. all Sermons Sacraments Mercies Afflictions become hereby sanctified it makes the Word lively the Sacraments efficacious 4. It keeps off many blows Phil. 4. 22. therefore Paul a stout Christian was much in praier and desired Philemons and others praiers 5. It is gainful a key that opens all the treasures of God 1 King 8. 33 35. Iam. 5. 17 18. Matth. 7. 7. Iam. 4. 7. Ioh. 16. 23. Revel 11 6. The light as well as life of a Christian is laid up in another Omnia in Christo sunt capitalia say the Schoolmen Whatever is in Christ is in him as a Head with reference to the bodie Cant. 4. 15. Ephes. 6. 10. 6. It is very powerful it prevaileth over all creatures yea with the Creator himself God never left granting till Abraham left asking Gen. 18. Ps. 145. 19. 18. 6. Psal. 50. 15. Ioh. 14. 14. 15. 7. 1 Ioh. 3. 22. 5. 14. Vinculum invincibilis Bern. Vis Diograta Tertul. Apol. Praier not only obtains the thing but brings a sanctified use of it it turns it to the good of those that receive it it gives efficacie to other means or if they fail it doth it it self it hath not this efficacie from any intrinsecal vertue or merit to be found in it the efficacie is wholly from God Praier is available three waies 1. As it is a petition put up to God and so it avails Via impetrationis 2. As it is an exercise of the soul and of the graces in it and so it avails Via causationis 3. As it is a commanded dutie and a principal part of Gods service wherein we give him the glorie of his Omniscience Mercie Power and Wisdome and so it avails Via retributionis M. Carter on Exod. 32. 9 10. The efficacie of praier comes 1. From God the Father he is infinite in goodnesse and of his own Nature much more prone to give good things then we to beg them as appeareth by his daily lading us with such comforts as we never so much as craved at his hands yea by casting of innumerable benefits upon his enemies 2. Christ he hath deserved all good things by the infinite and invaluable merit of his most precious life and death yea he hath commended us to his Fathers love and care by many fervent praiers made for us in the daies of his flesh and now he ceaseth not to make perpetual intercession for us at his Fathers right-hand by presenting his own merits to the eies of his Father that they may actually speak in our behalf and do away all the defects of our praiers 3. The holy Ghost stirreth up in us earnest desires and groans and doth as it were dictate our praiers for us 4. From our selves the people of God by praying are fitted to receive those benefits which they pray for in the exercise of praier increasing in themselves faith humblenesse of minde an aptnesse to be thankful for them and an abilitie to use them well to Gods glorie and their own good Helps and Means One must prepare his heart that being naturally unfit for communion with God which lieth First In removing impediments hardnesse of heart want of sense and feeling of the wofull estate we are in the command to pray alwayes implies that the soul should be alwaies in a praying frame 2. Impatience fretting Pray without wrath Secondly In bringing the positive furtherances 1. Heavenly-mindednesse If God
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
Aretius Zanchius to that purpose to shew that â—raction may be omitted in the very act of the Supper But Zanchy in an Epistle to a noble man hath this passage The bread is to be broken before the people after the example of Christ the Apostles and all the ancient Church and also to expresse the mystery of the passion and death of Christ which are lively represented by that action The breaking of the bread signifies 1. How we should be broken in humiliation for our sins and the pouring out of the wine how our bloud and life should be shed and poured out for our sins if we had that we deserve 2. They represent unto us how the body of Christ was broken and his bloud poured out for our sins M. Perkins Not the Palatine the French or English Churches have lately invented or brought in the breaking of the bread but the whole Apostolical ancient Church above 1500 years ago and since that time have used it according to Christs command Do this Paraeus de Ritu fractionis in S Eucharistia c. 5. See his 6th Chapter where he shews how frivolous that argument is Frangere Hebraica phrasi nihil aliud est quà m distribuere and gives this rule Where ever in Scripture the word Break concerning bread is put alone it is an Hebraism and signifies to distribute because the Hebrews above other nations used not to cut bread with a knife but to break it with their hands when they took it themselves or gave it to others to take but when the word â—ive is expresly added to it it signifieth the true breaking or dividing of the whole bread into parts as Matth. 14. 19. Mark 6. 41. Luke 9. 26. Matth. 15. 36. Mark 8. 6. and in the institution of the Supper Mat. 26. 26. Mark 14. 22. Luk. 22. 19. It is not necessarily required that the Lords Supper be administred in unleavened bread For bread is often times named and repeated but the word unleavened is never added Wherefore as it is in it self indifferent whether the wine be red or white and whatsoever the kinde or colour be if it be wine so it is not greatly material whether the bread be leavened or unleavened so it be bread Attersol of the Sac. l. 3. c. 5. The Papists pretend the institution of Christ who say they made the Sacrament of unleavened bread instituting it after he had eaten the Passeover which was to be eaten with unleavened bread according to the Law of Moses neither was there any leaven to be found in Israel seven dayes together We deny not saith Attersol but Christ mâ—ght use unleavened bread at his last Supper having immediately before eaten the Paschal Lamb yet no such thing is expressed in the Gospel The Evangelists teach He took bread but make no mention or distinction what bread b he took nor determine what bread we should take no more then limit what wine we shall use but leave it at liberty to take leavened bread or unleavened as occasion of time place persons and other circumstances serve so we take bread If Christ on this occasion used unleavened bread it was because it was usual common and ordinary bread at that time as we also should use that bread which is common It is therefore no breach of Christs Ordinance nor a transgression of the first original institution of the Lords Supper to eat either the one or the other The Papists give a mystical reason why the bread must be unleavened because hereby is signified our sincerity but this is ridiculous for if unleavened bread because it is unmixed must signifie my sincerity then the wine because it is mingled with water must signifie my duplicity and hypocrisie Whether it be leavened or unleavened bread we will not strive but take that which the Church shall according to the circumstance of the times and persons ordain Yet this we dare boldly say That in the use of leavened bread we come nearer to the imitation of Christs action then those which take unleavened For our Saviour took the bread that was usual and at hand there being only unleavened bread at the Feast of the Passeover and no other to be gotten We therefore taking the bread which is in ordinary use and causing no extraordinary bread to be made for the nonce are found to tread more nearly in the steps of our Saviour Christ. Therefore unlesse you will renew the Jewish Passeover of banishing all leaven at the time of the holy Communion your precise imitation of unleavened bread is but apish Although Azymes were used by Christ it being then the Paschal Feast yet was this occasioned also by reason of the same Feast which was prescribed to the Jews Protestants and Papists both grant it not to be of the essence of the Sacrament that it be unleavened but in its own nature indifferent When the Ebionites taught unleavened bread to be necessary the Church commanded consecration to be made in leavened bread The Grecians use leavened bread the Papists unleavened and that made up in such wafer-cakes that it cannot represent spiritual nourishment We hold either indifferent because in the institution we reade of bread without commanding leavened or unleavened De panis qualitate nos non contendimus si modo verus sit solidus panis quod de hostia Papistarum vix potest affirmari Ames Bell. Enerv. Tom. 3. Disp. 32. Cassander himself complaineth that the Papists bread is of such extream thinnesse and lightnesse that it may seem unworthy the name of bread Whereas Christ used solid and tough bread which was to be broken with the hands or cut with the knife The custome of the Christian Church by the space of above a thousand years was to put upon the sacred Table after Christs and the Apostles example a solid loaf which was broken into pieces among the Communicants for all the people did communicate Now this quantity of bread is reduced into round and light wafers in the form of a peny whereof they give this mystical reason because that Christ was sold for thirty pence and because that a peny is given for a hire unto those that have wrought in the Vineyard Matth. 20. 10. Upon these Hostes they have put the Image of a Crucifix Pet. du Moulin of the Masse lib. 1. cap. 7. lib. 3. cap. 3. The use of the Wafer-cake is defended by the Papists and some Lutherans as Gerh. loc commun Tom. 5. de Sacra Coena c. 7. but Christ used it not whose action is our instruction and also there is no Analogy or a very obscure one between the sign and thing signified Whether it be necessary to mingle water with the Eucharistical wine Aquinas saith Water ought to be mingled with wine but it is not de necessitate hujus Sacramenti Some Papists for mingling water with wine pretend the Antiquity of Councels and Fathers But we say 1. There is no such thing in
do not admonish complain of or withdraw themselves from scandalous offenders In a word when many of these things are either in whole or in part omitted that are appointed then is this Commandment broken So that according to the number of duties commanded so must the breaches of this Commandment be numbred in case any of them be wholly or in part neglected Now I come to shew the sins of Commission that is the doing of things contrary to the duties commanded even things that are forbidden Sins of Commission are here of two sorts 1. Direct 2. Indirect The former being simply and of themselves sins the other sins by a consequent and in some respect annexed to them Direct breaches of this Commandment are in regard of performing these Ordinances and in regard of preserving and continuing them For performance here are two things forbidden The tendering of a false worship or abasing of the true False worship is a worship not enjoyned by God for the measure of Gods worship is the manifestation of his will wherefore what agrees not with that as being inconformable to the right rule of worship is worship alone in shew and appearance that is feigned and counterfeit like bad coyn not true and right Now worship is false in regard of the Object and Parts of it For the Object it is false First When the true God himself is intended to be worshipped but under some visible or sensible representation when I say God set forth by any Picture or Image is worshipped or when any such Image is used as a means to derive and convey honour unto him by This was the sinne of the Israelites in the wildernesse for they purposed in their intention to serve that God which brought them out of Aegypt but for the better helping of them in this worship and to stir up their devotion they would set up the image of an Ox a most beneficial creature whose labour did yield them through Gods blessing the best means of maintenance and living somewhat to represent God unto them and to bring his benefits unto their mindes So Aaron professeth when he saith To morrow shall be an holy day to the Lord. This was likewise the sinne of Micah the Ephraimite he made a Teraphim and had an house of Images Teraphim was the Image of a man â—e made this to worship God in and by for he saith Now I know Iehovah will blesse me it must needs be that he purposed to worship that God of whom he did expect a blessing for his worship and his mother had vowed the silver to Iehovah to make a graven and molten Image wherefore this Image vowed to Iehovah must needs be intended to serve Iehovah by This was the sinne of Ieroboam who said of the Calves These are thy gods that did bring thee out of the Land as if he had proclaimed that he intended to do service to the God of their Fathers but he thought it convenient to have him represented to them by these figures and under these Images to have service tendred unto him And therefore David chargeth the Israelites to have changed their glory meaning God who was indeed their glory into a similitude of a Calf that is to have set up an image of a Calf to represent him by and Paul saith the same of the wiser Heathen that they did worship God but not as God but changed the glory of that incorruptible God into the similitude of a corruptible man that is they went about to set out and represent to themselves the glorious maker of all things by sueh base and inglorious pictures as if there could be any proportion betwixt God and a dead Image the workmanship of mans hands which is indeed a great embasing of their apprehension of his Majesty causing them at last to think as meanly of God as of a thing that could be so set forth yea this is the sinne the Prophet so findes fault with in Gods Name saying What similitude will you set up to me and whereunto will you liken me And this is the sinne of the Popish Church which they continually commit and maintain and by which they have so corrupted themselves that they even cease to be the true Church of God and are turned into a company of spiritual adulterers for that Church with the wine of her fornications hath made almost all Nations drunken to whom hath she not conveyed the infection of this foul Idolatry God must be worshipped under the picture of an aged man the holy Ghost under the similitude of a Dove the Sonne of God under the similitude of a man hanging on the Crosse all foul Idolatries for seeing that Christ is God as well as man he is no more to have an Image set up to him then the Father or holy Ghost seeing the Divinity is not representable and the humanity without the Deity is not Christ so that it is nothing but a strong fancy makes men take any picture for Christs picture for seeing his natural physiognomy is wholly concealed in Scripture and no approved story hath acquainted us with it and seeing his Deity is wholly irrepresentible why should any picture drawn by man be called a picture of Christ rather then of the thief that hanged by him It must needs be a very dead devotion that a dead picture can provoke This is the first falshood of worship for the Object when the true God is intended as the Object but under some picture or representation for God represented by an Image is now become an Idol seeing the true God hath disavowed all such representing This is the first kinde of Idolatry Another is When a creature hath these kindes of worship performed to him or any like them which God hath appointed to himself and so becomes the object of worship so Paul to the Galatians defines Idolatry to be a serving of the creature or of those things which by nature are not Gods He useth the word serving which utterly overturns that fond distinction of worship and service mentioned by Papists to shift off the blame of this sinne to serve that which by nature is not God is flat Idolatry Now there are divers creatures which have been and are worshipped with the worship due to God or something like it and coined in imitation of it First Angels which thing began in the time of the Apostles and is by Paul writing to the Colossians condemned as a base will-worship Secondly Saints departed which grew into the Church long after by degrees and was rife since four hundred years after Christ amongst many though not allowed by the authority of the Church-Governours as after it was by building Churches dedicating Altars and dayes and offering Incense and the like to these all which are still in use and practice among the Popish Churches yea are by them maintained as very devout and profitable exercises for what more common then Invocation of Saints with
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.
thing the Lord hath condemned Exod. 20. 23. With me that is beside me God c. that is golden and silver Images or pictures of God Quod si quaeras cur illud facietis repetatur dicam voluisse Deum inculcare maximè ut sibi ab eo delicto caverent ad quod maximè proni erant Voss. in Maim de Idol c. 3. Pontificii totum secundum praeceptum de imaginibus non colendis omittunt in recitatione Decalogi ut patet tum ex officio B. Mariae autoritate Pii 5. reformato tum ex Catechismo Ledesmae quasi dâ— ea re nullum omnino praeceptum dedisset Deus Rivet Tract de Patrum Autoritate c. 5. Vide Pontificiorum crassa prodigiosa dogmata contra singula Decalogi praecepta Mort. Apol. Cath l. 2. c. 13 14 15. Idolatry is a Greek word compounded of an Idol which signifieth any similitude image likenesse form shape or representation exhibited either to the body or minde and Latry which signifieth service Ainsw Arrow against Idol c. 1. The first Commandment bindeth us to have Iehovah the living and true God for our God and none other and forbiddeth generally these four things 1. The having of strange gods and not the true as had the Heathens Act. 14. 11 12 15. 2. The having of strange gods with the true as had the Samaritans 2 King 17. 32. 3. The having of no God at all as foolish Atheists Psal. 14. 1. 4. The not having of the true God aright but in hypocrisie only Isa. 29. 13. Tit. 1. 16. The second Commandment bindeth to the true worship of the true God which is only as himself commandeth and by the means rites and services that he ordaineth John 4. 20. to 24. Deut. 12. 32. 4. 1 2 5 6. Ainsw ibid. See more there and Chap. 2. how fast the sinne of Idolatry cleaveth to all and Chap. 5. of the Idolatry of these times farre exceeding Ieroâ—oams and Chap. 6. a dehortation from this sinne Isa. 40. 18. 25. vers Gal. 4. 8. Idolatry saith Tertullian is principale crimen summus hujus saeculi reatus It is called abomination Deut. 27. 15. 1 Pet. 4. 3. Aquin. 2a 2ae Quaest. 94 Art 3. shews That Idolatry is gravissimum peccatum St Hierom affirmeth that when Jesus being a childe was carried into Egypt for fear of Herod all the Idols of Egypt fell down and all their miracles became mute which the Prophet Isaiah foresaw Chap. 19. 1. The general silence of the Devil in his Oracles throughout the world presently upon Christs incarnation is a thing known and confessed by all men He performed the part of a good Bishop that finding a vail spread in the entrance of a Church door wherein the Image of Christ or of some other Saint was pictured rent it in pieces with these words That it was against the authority of the sacred Scriptures to have any Image of Christ set up in the Church The Theatre of Gods judgements ch 25. Idols in Churches are a scandal to â—ews Turks Idolatry either makes that to be God which is not or God to be that which he is not Robins Ess. observ 11. Rabbi Moses Ben Nachman whom they call Ramban or Gerundensis saith Non est tibi Israel ultio in qua non sit uncia de iniquitate vituli There is no vengeance taken on thee Israel wherein there is not an ounce of the iniquity of the Calf God neither will nor can nor ought to be exprest by any Image He will not Exod. 20. 4. neither can he be represented by any Image Deut. 4. 15. Isa. 40. 12. Neither ought any Image to be made of him His Majesty and glory cannot be represented by any visible form Rom. 1. 22 23. Quin audeam dicere eos qui olim cum cultu Dei idololatriam miscebant ut disertè extat in posterioris Regum capite 17. 29 30 31 32. eos inquam hodie adeo ab omni Idololatria abhorrere ut in hac parte Iudaeos ipsos superare videantur Scaliger de Samaritis l. 7. De emendat Temp. Col. 2. 18. See Ainsw Arrow against Idol ch 5. p. 27 30 31. Deut. 4. * Col. 2. 18. Voluntary religion Superstitio à superstando non quasi Deus verus vero cultu nimium coli possit sed quia ad materiem cultus accedat quod eum corrumpat Voss. de Orig. Progres Idol l. 1. c. 3. Superstitio est cultus indebitus praeter verbum Dei Zanâ—h Superstitiosi vocantur non qui filios suos superstites optant omnes enim optamus sed aut ii qui superstitem memoriam desunctorum colant aut qui parentibus suis superstites colebant imagines corum domi tanquam Deos penates Lactant. Div. Instit. l. 4. de vera sapientia Vide plura ibid. See how great a sinne superstition is in Mr Cawdreys Preface to his Superstitio superstes and in the book it self The Pharisees in Christs dayes were great pretenders to holinesse but they corrupted the worship of God Corruption in worship provokes God 1. To depart from a people Ezek. 8. 3. 2. To destroy them 2 Chron. 7. 20. The divine worship of the Heathens and Papists in the Temples is of so near affinity that Ludovicus Vives confesseth there cannot any difference be shewen unlesse the Papists have changed the names and titles The Popish Purgatory agreeth with the Heathen Purgatory mentioned in Plato and Virgil. The papistical manner of consecrating Churches and Church-yards fully imitateth the Ceremonies of the Pagans when they consecrated their Temples and Temple-courts or yards described by Alexander ab Alexandro Their sprinkling of holy water is mentioned in the sixth Satyre of Iuvenal and Sozomen calleth it a Heathenish Ceremony The whole â—warm of Friers or Monks first began among the Heathen as at large appeareth by learned Hospinian * Papists give a stone or wooden crosse the right hand as they go or ride by some also put off their hats the Crosse is not medium cultus The Papists invocate this sign Per crueis signum fugiat hinc omne malignum per idem signum salvetur quodque benignum Bellarm. do imag c. 19. 20. calleth it Signum sacrum venerabile signum crucis adoramus Vide Aquin. part 3. Quaest. 25. Art 4. See Parker of the Crosse chap. 1. Sect. 10. and elswhere They account it among the most precious reliques and not only the whole but every piece thereof they adore it salute it pray unto it and trust therein for salvation crying O Crux ave spes unica hoc passionis tempore auge ptÌ„is justitiam reisque dona veniam Hail O Crosse our only hope in this time of passion increase thou to the godly righteousnesse and unto sinners give pardon Yea the very sign of this Idol made in the air upon the fore-head or over any other thing is sacred and venerable hath force to drive away Deviis and do many like feats Ainsw