content he takes in men by his hatred a detestaâ—â—on of things done by his feet is signified the power strength speed or presence of God by his back parts an imperfect Image of his glory c. these things being in Scripture in a Metaphorical way to help our infirmities Quest. 3. Whether there be but one God 1. That there is but one God the Scripture in no point is more clear For instance Thus saith the Lord the King of Israel and his Redeemer the Lord of Hosts I am the first and I am the last and besides me there is no God Isai. 44.6 And I am the Lord and oheré is none else there is no God besides me Isai. 45.5 so Deut. 32.39 1 Cor. 8.4 5 6. Deut. 6.4 2. There can be but one Omnipotent Omnipotency is to have all power might and strength there is power and there is Omnipotency Power may do much but Omnipotency can do all power may be suppressed by a greater power but Omnipotency knows no opposition It hath no difficulties nor Lets it works freely and perfectly without co-workers or Materialls if at any time it uses any it at no time needs either Gen. 17.1 I am God Almighty therefore there can be no other God but he For suppose another there must follow a Contest who should be most worshipped most feared most magnified one must yield to the other which denotes impotency which is a denying of a deity 3. There can be but one Infinite To be Infinite is to be fully constantly in all places It is to be without bounds to be unmeasurable to exceed reason or capacity it hath respect to time place power wisdome Justice mercy God is infinite in time being Eternall Infinite in place filling Heaven and Earth in power he do all things in wisdome he knows all things past present and to come In Justice who can dwell with everlasting burnings in mercy for the Righteous go into life Eternal Do not I fill Heaven and Earth saith the Lord. Jer. 23.24 There is therefore no place no time left for another God Suppose one you must at the same instant give him a Vacuum to Reign in which to affirm would but argue emptinesse of Wisdome and shallowness of understanding 4. There can be but one recipient We are commanded to love God with all our strength soul and mind Deut. 6.4 5. there is no part of our love service fear worship to be given to any other then one therefore there is but one 5. Therre can be but one Efficient There are many things in the World depending upon each other as the lincks of a chains which if we measure and count we shal come to the first which is the preserver of all the greatest number hath it's Original from a Unite Trace every Creature in it's steps upward and we shall fall upon one that is the Original of all He is before all things and by him all things consist Col. 1.17 To suppose another God were to suppose a being without acting which is an irratiâ—nall conceit Yet thre are in Scripture that are called Gods besides the Lord of which afterwards Quest. 4. Whether there be three Persons in the God head and how these persons do agree These things are by many of this age denyed and therefore must be proved and though they may be thought to be needlesse in regard that by many they are believed yet this may give to many an enlightning into the truths that possibly upon trust only are received Before we come to prove the question its proper to premise 1. We must know that this mystery is a great mystery and is indeed above Reason It is to be rather the subject of our admiration then inquisition it 's to be feared that many reason themselves out of Heaven by endeavouring to apprehend the depth and rationality of this 2. That though it be above reason yet it 's necessary for salvation i. e. to such as are of years of discretion Upon this Principle stands the Fabrick of all Religion to quit this is to quit with Christianity 3. That though the word Trinity be not found to be in Scripture yet the thing that we would expresse by that word is in it 1 Iohn 5.7 which holds out that one is three and that three is one which is expressed significantly enough by the Church under the word Trinity 4. That the three Persons in the God-head are distinguished by these Names The first person is called the Father the second is called the Son or the Word the third is called the Holy ghost or the Spirit yet they make not three but one God There are three that hear Record in Heaven the Father the Word and the Holy ghost and these three are one the other three that follow viz. the Spirit Water and blood are said to agree in one but these three are said to be one 1 John 5.7 that is essentially and naturally These three differs three ways 1. The Father begets Psal. 2.7 Thou art my Son this day have I begotten thee He begets Christ by Eternal generation and believers by spiritual adoption in reference to both thesâ— is he called Father Ioh. 20.17 2. The Son is begotten he is called a Son Prov. 30.4 Iesus is the Christ and is born of God 1 John 5.1 3. The Holy ghost proceedeth from these two Ioh. 15.26 As a man when he looks in a glasse if he smile his image smileth also and if he take delight in it it taketh delight in him the face is one being suppose that the Father the Image of the face in the glasse is another being suppose this the Son begotten of the Father and the smiling of them both is a third thing proceeding from the two former suppose this that the spirit that procoeds from the Father and the Son All these a man knowing to be but one face and of one face may know that these three are but of one â—od That they are personally distinct from each other appears by many Texts chiefly these Prov. 8.25 The Son speaking of himself shews us that when there was no depths I were brought forth when there were no Fountaine abounding with water before the Mountains were setled before the Hils was I brought forth c. When he prepared the Heavens I was there when he established the clouds above when he gave to the Sea his decree then was I by him as one brought up with him c. In which speech it appears that he that was begotten by the Father was a distinct person from him that established the clouds which was the Lord Gen. 1. Again Psal. 33.6 we read that by the word of the Lord were the Heavens made and all the Hoasts of them by the breath of his Mouth Here are the three persons differenced Christ the word the Lord God the Breath of his mouth the Spirit which appears by comparing this Text with Iohn 1.1 and Gen. 1.2 Also Gen. 1.26 One says
Either 1. Strictly for those Precepts Sayings Sermons Exhortations that he gave made left behind in the World when he was visibly dwelling among men in the shape and form of a Servant and whosoever lets these words dwell in them they shall be like men dwelling upon a Rock the water may come about them but it shal never hurt them they may come about their feet but never swell up to the head the wind may blow but not a hair of his head fall to the Earth Mat. 7.27 2. Largely for all the Words Sayings Prophesies Sermons that were spoken by all whom he commissioned to preach after for the whole Doctrine of the Old and new Testament rejecting nothing nor turning out of doors of the great and capacious building of our souls no Word no Scripture since we can see the Image of Christ upon them all we know that Orally and Vocally or Verbally Christ made no Psalm yet here they are put down as the Words of Christ for they were truly Prophetically and spiritually made by him they are a part of that holy Book called the Word of Christ not excluding the other persons but including for it hath various titles according to the purpose and pleasure of the holy Ghost It is the VVord of God Ephes. 6.17 It is the VVord of the Lord 2. Thes. 2.3.1 It is the VVord of Life Phil. 2.16 and here it is the VVord of Christ. In those other places the Son is not excluded quod necessario subintelligitur non deest and here the Father with the Spirit are concluded That the whole body of the Doctrine of the Scriptures and what ever is contained therein may be called the word of Christ though Christ might not be yet come in the flesh may be thus demonstrated 1. They were all uttered and spoken by his spirit or they were written by that spirit that came from him Holy men of God spake as they were moved by the Holy ghost 2. Pet. 1. ult Now the Holy ghost is sent by the Father in his Sons name Ioh. 14.26 and the Son sends the Holy ghost again from the Father Ioh. 15.26 It was this Spirit that put words in the mouth and mind of Noah Abraham Isaac Iacob David Solomon Iehosophat Iob Daniel Ieremiah VVhat shall I say the time would fail to speak of Gideon Barack Sampson Peter Paul and Iames the Lords Brother all which were acted by one and the same spirit which proceedeth from the Father and the Son prompting them and dictating to them the things Councels prophesies that are recorded in the Oracles of God 2. They did all of them hold him out to the VVorld or to the Sons of men speak of him Abraham saw his day Iohn 8.56 Moses wrote of him Ioh. 5.46 Isaiah saw him born of a Virgin Isa. 7.14 and told the VVorld of it Isa. 9.6 Ieremiah saw the children of Bethlem slain for him Ier. 31.15 He was seen from the top Tower of divine speculation giving eyes to the blind and ears to the deaf Isa. 35.5 He was sold for thirty pieces of silver Zacch 11.13 he was seen scourged mocked and crucified Isai. 53.4 5. he was seen to rise from the dead the third day Hos. 13. 14. Psal. 16.10 Ion. 1.17 he was seen to intercede at the right hand of God Dan. 9.17 he was seen coming in the clouds to judge his people Iude 14. his Birth his Reign his Nature his Suffering the cause of his Suffering the profits of his sufferings the height of his Power the extension of his Kingdom was made known to the world to Simeon before he embraced him else he would not nay could not have beheld him as the Lords Salvation Luk. 2.30 that is he through whom God appointed salvation to come by Christ himself commanded the Jews to search the Scriptures Ioh. 5.39 as if he had said If you do not find by the Scriptures the properties acts signs tokens of the true Messias spoken of by the Prophets to agree with and in me then believe me not They speak so fully and so largely of him of his Kingdome strength and power that almost it is nothing else but the word of Christ as if he himself were speaking of himself the things concerning himself Every Prophet in his turn prophesied and spake of him untill Iohn and he pointed him with his finger saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold the Lamb of God they held him out unto the World in Prophesies and Types the Baptist held him forth to the World in flesh and bones yet fleshand blood revealed it not to him neither but the spirit which he sent before to restifie of those things that should come to pass and that they might be brought by those sayings to believe on the Son of man he brought indeed glad tidings vere magnum id est majus quom humana capit intelligentiam that said To you is born this day a Saviour which is Christ the Lord. Gloria in excelsis he plainer that said Behold the Lamb of God that taketh away the sins of the World 3. They were all of them ratified and fulfilled of him confirmed and established by him Not a Iota or Title that was foretold of him but was to the height accomplished of him ut impleretur that it might fulfilled which was spoken in the Scriptures is a usual phrase with the Evangelists As Ionas was three days and three nights in the Whales belly so was the Son of man in the bowels of the earth As the Serpent was lifted up that the Israelites beholding it might be cured of those wounds the fiery Serpents had given them so must the Son of man be lifted up on the Cross that whoso beholds him might be saved from the stings of that old Serpent called the Devill and Sathan Revel 12.9 He is the true Melchizedec who meets the faithfull returning from the slaughter of their sins and comforts them with bread and wine and blesseth them yea and they shal be blessed There was one Text and it seems but a mean one yet he wil not dye nay rather he cannot dye until it be fulfilled for at the last gasp he cryes out Ioh. 19.28 I thirst Quodnam Genus Sermonis he that could endure mockings scourges buffettings nay nailing to the Cross cast out of the land of the living and near to be made free among the dead cannot he endure a little thirst This thirst it seems is more then naturall that death it self cannot quench he is a thirst and Heaven and earth shall perish before he drink not those hands feet that in this his condition we would think should rather smite him spurn at him must be imployed to fetch reach him drink Ut impleretur all this was done that it might be fulfilled which was spoken in that Scripture Psal. 69.21 In my thirst they gave mee Vinegar to drink which when he had done then Consummatum est all was finished if it had not been the truth
Son Iesus Christ whom to know is life Eternall Joh. 17.3 3. Resolve to practise the Word what vice thou findest the word to reprove charge thy own heart not to act strive not against the Spirit in the Word but says speak Lord for thy servant hears What Act or duty it exhorts unto stay not but make hast to perform all Righteous Judgements Make haste least hell and damnation overtake thee left hardness of heart and willfullesse of soul creep upon thee and God and his grace forsake thee and thou become like those that go down into the pit What thou ara commanded to do do it withall thy might resolve to confâ—ssâ— sin and forsake Transgression thou shalt have mercy for sin and for iniquity 4. Resolve to believe the Word and that stedfastly What God hath declared and purposed in his Word touching Saints or sinners in reference to a Temporâ—ll or Eternall condition must be believed if we would be saved 1 Cor. 15.1 2. God says that he comes quickly and his Reward is with him Rev. 22.12 Do not mock saying Where is the promise of his coming 2 Pet. 2.3 4. What hâ—th passed from the mouth of God is by man to be believed if Judgement it is to be feared if promises to be loved The wicked may presume of his present security and cry peace peace The Righteous may doubt of his present safety and say One day or other I shall perish yet say to the Righteous it shall go well with him and wo â—nto the wicked it shall be ill with him Isai. 3.10 11. this if thou believe thou shalt do wel 5. Resolve to receive the Word and that wholly It is not the duty nor suits it with the profession of a Christian to pick out of Scripture and separate one part of the Gospell from another Even in this sence these are days of separation c. Let not a tittle of the Law or Gospell be by thee slighted the Word of the Lord is for ever settled in Heaven his faithfulnesse to all Generations Psal. 119.89 90. though now the Spirit of this World can set the Son against the Father and the New against the Old Testament and the Servant against his Master the Epistles against the Gospell yet from the beginning it was not so The Christian being thus prepared for reading what David said to his Son when he had instructed him cocerning his building of the Temple shall be said for him Now my Son the Lord be with thee and prosper thee 1 Chron. 22.11 2. In Reading 1. Read it Reverendly It must be read as the Laws of the great mighty and Eternall God upon the performing of which depends the Eternall happiness or misery of thet soul that is at this present within thee it must not be read as a story It remains for ever to acquit us or sentence us this man will I look that trembles at my Word Isaiah 66. 2. The Laws was delivered with Thunderings Lightnings and smoak Exod. 20.18 to create a Reverential fear in the souls of men left that fire come down and that smoak break out into a flame to consume that spirit that shall contemn the least of those Commandements 2. Read it heedfully What thou readest let thy Judgement be employed about it not a word thou readest but there is something of an everlasting concernment to thy self Some studie the Scripture and observe things without themselves but these men are not wise O thou man of God flye these things and follow after Righteousness Godliness Faith Love Patience Meeknesse 2 Tim. 6.11 this will profit thee more then to enquire after the State of this or that man or that will profit thee nothing here and the other will both here and hereafter 3. Read it distinctly It must not be read as if we were in haste or could not tarry as Saul for answer from the mouth of the Lord we ought to ponder every line as did Ezraes and his â—ffâ—ciats when they read the Book of the law of God they read it saith the Holy Ghost Distinctly Nehe. 8.8 he that huddles up this duty but looses his labour and if it be not done again his own happiness if it be hastened by the tongue it is to be feared it will not tarry long at the heart we ought to say to every verse in Scripture as Iacob to the Angel Gen. 30.26 I wil not let thee go except thou blesse me 4. Read it affectionately Arr thou hungry thou would'st eat thy meat with gladness and joy of heart It is the word when thou hast done all that thou must live by be saved by it s called Bread Ames 8.11 And that is the staffe of mans life It s the word of eternall life Iohn 6.68 It s thd water of life that enlightens the Eyes and rejoyceth the heart Psal. 19.8 It feedeth and strengthneth the Soul Deut. 8.3 It maketh a man to be born again 1 Pet. 1.23 It purifyeth and cleanseth men Iohn 15.3 purifies them from tueir iniquity and cleanseth tham from sin Psal 51.2 116 9. And therefore with joy draw thou water out of that well of Salvation Isa. 12.3 5. Read it dayly O how some have loved the Law and made it their meditation all the day Psal. 119.97 There ought not a day to passe without inspection into this word the soule of man is in continual reparation for it is subject unto loss and damages there is no day wherein Satan assaulteth not no day but may be our last day no day wherein man may not see evill or fall into evill and therefore no day ought to passe without our guard against evill and an antidote to cure the evill the word hath a soveraign quality to cure all our running sores we ought therefore to have our meditations there upon night and day but in this two things must be avoided 1. Wearinesse when thou findest thy self growing weary of reading O how fraile is man O bon Jesu lye close the Book and goe about thy lawfull and ordinary occasions for in that thou must also serve God as the Scripture commands the. Yet in this let me charge thee by God not to nourish sluggishness drousiness or idelness 2 Confidence it is the blessing of God that must make thy dayly reading profitable unto thy soul depend not and trust not therefore upon thy doing without him thou canst do nothing In this also it s not onely the hand of the diligent but the blessing of the Lord maketh rich Prov. 10.4 22. that is in the word of Christ. 3. After reading 1. Meditate upon the word it is meditation that gives a soule to reading and breaths in it the breath of life it makes the word to be lively and o stir in the soul. It wat Davids meditation all the day Psal. 119.97 Nay all the night too Psal. 16.7 So must every one thâ— would frame his heart according to Gods heart and have the Scripture thereupon God would
Let us make Man in our image after our likeness he that sayes these words must be one that can create and make Man to whom are these words spoken not to a Creature not to an Angel for man was not made after the image of an Angel as some that denies this truth makes Christ to be it must be God Why is it said let us note that there are more Gods as hath been before proved but the word Us denotes the plurality of Persons for the next words show God created man in his own Image It must be therefore God the Father that sayes to the other persons the same God with him let us make man in our own image that is in the image of God not of any created being moreover Matth. 3.16 We finde Iesus the second Person in the water the Spirit of God descending like a Dove upon him and the Father calling down from Heaven this is my well beloved Son c. where we clearly see the three Persons in different places doing different acts which proves that they are different persons which place being clear for the distinguishing of three we may say to our new Atrians or Antiteinitarians what I read Athamasius said to the old ones who denyed the three Persons Abi ad Iordanem vibebis go to the River of Jordan and thou should see the truth of it Though they be different in persons as is so clear in Scripture that it is to be wondred what impudent devil possesseth so many in our dayes to deny it yet it is not to be concluded there there are three Gods for these three personally make but one God essentially 1 Iohn 5.7 which brings us to the second part of the question how these three persons do agree This being such a mystery if any be too curious about this point let them shew me how they are framed figured in the wombe how they grow upon Earth how their own Soul animates their Body and by that time something more may be thought on for the further clearing of these insearchâ—ble mysteries viz. the begetting of the Son and proceeding of the Spirit yet that the one is begotten and the other doth proceed from Scripture is apparent but the manner of his begetting and of the other is proceeding God hath clouded And it is not good to be wise above what is written but to the point The three persons agree and ate one in Eternity in Dignity in Diety in Operating and in Willing 1. In Eternity there was none of them before another each of them have had and shall have as long continuance as another all of them hath been from everlasting and all of them shall be to everlâ—sting Iesus Christ is the same Yesterday to Day and the same for ever Heb. 13.8 I was set up from everlasting from the beginning or ever the Earth was Prov. 8.23 In the beginning was the word and the word was with God Iohn 1.1 and Gen. 1.26 To suppose now the Father and the Son to be one from Eternity and not also the Spirit is to suppose that God was without his Spirit which were Blasphemy in Divinity since he was alwayes a living God and absurd in reason yea equally ridiculous as to imagine a man to live move and have a beeing without a Soul The Father the Son and the Spirit are therefore coeternal that is one in eternity 2. In Dignity that is one hath as great excellency majesty as the other they are in one and the same state Honour and Glory â— none of them is greater then another none of them to be worshipped called upon more then another nor to be worshiped less then another the same glory that we give to the Father we are to give the Son and the same to the Holy Ghost and what we give to the Son the same we are to give to the Father and the Spirit Holy Holy Holy is the Lord of Hoasts cryed the Angels Isa. 6.3 a darke representation of the Trinity in Unity so Iohn 5.18 Gen. 1.26 Iohn 5.23 All men should honour the Son even as they honour the Father and Revela 5.12 13 Blessing Honour Glory and Power be to him that sitteth upon the throne and to the lamb for ever We cannot give nor ascribe these to him that sitteth on the Throne and to the Lamb but we must give them also to the Spirit of him that sitteth on the Throne and of the Lamb. The Father the Son and the Spirit are therefore coequall that is one in Dignity 3. In Diety that is one is equal and as much God as the other the Father is very God the Son is very God and the Holy Spirit is very God and yet there are not three but one God the self same God that the Father is the self same is God the Son and that very God that the Father and the Son is the self same God is the Holy Ghost Trinitatem omnipotentem quis intelligit quis non loquitur eam si tamen eam Rara anima quae dum de illa loquitur scit quid loquitur Lord I believe help my unbeliefe I believe that the Father is not the Son nor the son the Spirit and also that the Son is not the Father nor the Spirit and also that the Spirit is neither Father nor Son yet I believe that the Father the Son and the Spirit is ONE A TABLE Demonstrating this In his igitur tribus quam sit inseparabilis vita Unae essentia quam inseparabilis distinctio tamen distinctio videat qui potest certe coram se est Aug. lib. Con. 13. c. 11. Haec est enim sides vera veniens de sana doctrina haec certe est Fides Catholica Orthodoxa quam me docuit Deus in sinu matris Ecclesia gratiâ suâ Aug. 1. med 30. This shall appear by a distinct proving each person to be God And 1. That the Father is God appears by the Scriptures and reason 1. By the Scriptures Thes. 3.11 Now God himself and our Father and our Lord Iesus Christ direct our way unto you here God Almighty is called upon distinctly with the Son under the notion of our Father for so he is by adopting us his children as before was spoken and so v. 13. Before God even our Father so 2 Thes. 1.1 2. Paul c. Unto the Church of the Thessalonians in God our Father and Chap. 2.16 Now our Lord Iesus Christ himself and God even our Father so Ephes. 1.3 Blessed be the God Father of our Lord Iesus Christ He that is his Father is our Father is God blessed for ever Heb. 1.1 8. God who at sundry times and in divers manners spake in time past unto the Fathers by the Prophets hath in these last day spoken to us by his Son The same God that spoke to the Prophets hath a Son therfore he is his Father whose Son now is Christ His who spake in divers manners
to the Prophets and he is God And again I will be to him a Father and he shall be to me a Son v. 5. Who says these words he that begot him Who begot him He whose Son he is Who is that Son Christ that purged our sins and sate down on the Right hand of the Majesty on high v. 3. Whose Son is he He that spoke unto our Fathers by the Prophets and he was God v. 1. Moreover Prov. 8.22 The Son himself says The Lord possessed me in the beginning of his way c. when there was no depths I was brought forth before the Hills was I brought forth Who brought him forth he that made the Earth and who made the Earth God Geu 1.9 10. Many other places might be brought for this truth as Ioh. 17.3 Ioh. 20.17 Rom. 1.7 but we forbear in regard that those against whom the question is raised denye not the divinity of the Father but of the other person 2. By reason drawn from Scripture or scripture reason it appears that the Father is God for 1. Prayer must be made to him Pray to the Father which is in secret Matth. 6.6 Pray Our Father which art in Heaven now we are to pray to none but to God Isa. 42. â— 2. It is he that revealeth hidden mysteries Luke 10.8 This none can do but God Isa. 41.8.22 23. 3. It is he that maketh the Sun to shine and the Stars to give light to the Earth Matth. 5.15 The Sun is his for he made it he made the Stars also Gen 1.16 This showes that he is God Isa. 40.26 4. It is he that maketh the Raine to fall Matth. 5.45 This none can do that but God Jerei 14.22 2. That the Son is God appears by Scripture and Scripture reason 1. By scripture John 5.20 And we know that the son of God is come c. And we are in him that is true even in his Son Iesus Christ this is the true God and Eternal life Heb. 1. â— But to the Son he sayeth Thy Throne O God is for ever and ever Rom. 9.5 whose are the Fathers and of whom as concerning the flesh Christ came who is over all God blessed for ever Isa. 9.6 Vnto us a child is born unto us a Son is given c. his name shall be called wonderfull Counsellour the mighty God so John 1.1 The word was God John 20.28 Psal. 68.18 with Ephe. 8.8 Psal. 95.6 compared with 1 Cor. 10.9 Isa. 41.4 with Revela 8 6. Isa. 25.9 Zacha. 2 9. Isa. 7.14 Phil. 16. Phil 2.6 Acts 7.59 Tit. 2.13 1 Tim. 3.16 What â—eâ—d we oppose those blasphemous Arians any longer hâ—ve we not heard himself say I and the Father are one John 10. â—0 Reader these things are written that thou mightest believe that Jesus is the Christ the Son of God and that believing thou mightest have life through his Name Ioh. 20.31 And this is eternal life to know him to be the only true God and Iesus Christ whom he hath sent viz to be the true God also Iohn 17.3 2. By Scripture reason or reason drawn from Scripture t is clear that the Son is God 1. He made and created the world Iohn 13 this none did but God Gen. 1.1 or could do Isa. 44.24 2. He can and doth forgive sins Luke 7.48 this none can do but God Luke 5.8 3. He gives the holy Ghost Ioh. 20.22 this none can do but God Isai. 44.3 4. He preserveth his Church Matth. 16.18 this none can do but God 5. His Name is preached up Phil. 1.18 this ought not to be done were he not God 6. He is Omnipresent he is in Heaven and Earth at once Iohn 3.13 this could not be were he not God 7. He knows the thoughts of man Matt. 9.4 this he could not do where he not God 8. He is Eternall Revel 1.8 this he could not be were he not God 9. He is Almighty Revel 1.8 this he could not be were he not God 10. Men are baptzed in his Name Mat. 28 19. this ought not to be done were he not God 3. That the holy Spirit is God appears by Scripture and Scripture Reason 1. From Scripture Act. 5.3 Why hath Satan filled thy heart to lye against the Holy ghost c. Thou hast not lyed unto man but unto God Isaiah 6.9 The Prophet heard the Lord say Go and tell this people hear ye indeed but understand not c. The Holy ghost is said to speak the Words Acts 28.25 26. By which two places it appears the Holy ghost is God And so 1 Cor. 12.6 there are diversities of Operations but it is the same God which worketh all in all c. To one is given by the Spirit the word of Wisdome to another the gift of knowledge by the same Spirit to another the gift of Faith by the same Spirit Quest. What Spirit is it that giveth these diversities of gilts Answ. It is the same God that worketh all in all and the same Lord v. 5 6. Also we read Deut. 12.6 If there be a Prophet among you I the Lord will make my self known in a vision unto him and will speak to him in a dream now Prophets spake as they were moved by the Holy ghost 1 Pet. 1 21. 2. By Scripture Reason or Reason from Scripture It appears that the Holy ghost is God 1. He is Eternall Heb 9.14 this he could not be were he not God 2. He is Omnipresent Rom. 8.9 He is in all the faithfull whereever they be therefore he must be God Psal. 139.7 3. He is Omniscient 1 Cor 2 10. therefore he must be God 4. He created the World Psal 23.6 this he could not do were he not God Gen. 1.2 Job 26.13 5. He gives the gifts of miracles c. 1 Cor. 12.10 therefore he must be God 6. He calls men to be Apostles Acts 13.2 therefore he must be God 7. Because the sin against him is unpardonable Matth. 12 31 therefore he must be God 8. He knows the souls and consciences of men Rom. 9.1 therefore he must be God 9. He hath a Temple 1 Cor. 6.19 therefore he is the living God 2 Cor 6.16 10. Men are baptized in his Name Matth 28.19 therefore he must be God Thus it appears that the Father the Son and the Spirit are one essentially that is one in Deity The other two parts in which they are one a viz. in Operating and in willing may be dispatched in Word 1. For Operation they work all one and the self same thing together Joh. 5.17 Gen. 1 26 And 2. For willing they will all one and the self thing without opposing crossing or contradicting each other Joh. 8.29 I do always those things that please him viz. the Father saith the Son by consequence the Spirit of the Son must please him which is the holy Ghost Rom. 8.9 and the spirit of the Father must please the Son which â—sthe Holy Ghost Isaiah 48.16 The Church of Christ hath in
Church for though every one that are members of the visible are not of the body of the invisible Church yet he is not of the invisible that acknowledgeth not himself a member of the visible he that hath God for his Father hath the visible Catholick Church for his only mother and must have her if he would be saved She is like the Ark of Noah as all without that was drowned so all without this is damned In the judgement of Charity we must indeed suppose that God hath his own among the heathen and by working upon them by his Spirit in an extraordinary secret and hidden way brings them unto the knowledge of his Son by which they are ingrafted into his body and so made members of the Catholick Church for as before out of it there is no salvation the reason is out of it is to be out of Christ for that is his body and to be out of Christ is to be without God and to be without him is to be without eternal life For this is eternal life to know thee to be the only true God and Iesus Christ whom thou hast sent Quest. 12. What are the marks of a true Church General notes and marks are set down by the Church of Rome whereby it is pretended that the true Catholick and Holy Church may be distinctly and perfectly known from all false Congregations or Churches as 1. Visibility 2. Antiquity 3. Durability 4. Prosperity 5. The name of a Catholick Church 6. Agreement with the ancient Church 7. It s union with the head viz. the Pope 8. Holiness of Doctrine 9. Efficacy of Doctrine 10. Holiness of life 11. The glory and power of miracles 12. The gift of Prophesie 13. The acknowledgement or confession of her enemies 14. The unhappy and unfortunate success of her enemies 15. A succession of Bishops With several others which in their own nature are either separable from the true Church or may agree to a false and may constitute a Synagogue of Satan as well as a Church of Christ for which with many other reasons they are rejected of the Reformed Churches as proper Characters of that body whereof Christ is the head that being able to consist pure holy and visible without some of them though in some points they agree to her also in that but not as essential or Characteristical and knowing also that many of them are forged by and in Rome that she may appear the better and stand the firmer in her Pontificalibus The proper and essential Characters of a true Church whereby she is differenced from all false also from the Church of Rome and which gives her her esse vivere sentire are these viz. 1. The pure dispensation of the Word Act. 2.4 Where the Word is taught in a pure manner according to the institution of it without detraction from or addition to it wherever that is taught what Christ commanded and the Gospel holds out so farre there is a pure Church and where that is mixed and mingled with mens Inventions as points of doctrine so far the Church is impure 2. The pure Administration of the Sacraments Matth. 28.19 30.1 Cor. 11.23 That Church that keeps to the institution of those Ordinances appointed as Seals of the Covenant by Christ putting nothing to them nor taking nothing from them as necessary for the making of them Seals so far that is a pure Church and where that is not done it is so far impure Some adde Church discipline but that holds out rather her well being then her being in times of persecution she hath wanted that and may want it and yet a true Church by the keeping pure of the Word and Sacraments which a visible Church cannot consist without hence we behold and look upon Ierusalem Galatia Thessalonica Corinth Colos. and once those famous Churchs of Asia though the gospel was taught in them in a glorious and a pure dispensatory way yet for the present wanting those two we eye them not nor number them among the Churches of Christ. The same teacheth the Reformed Churches of Helv. Art 14. Behem Art 8. France Art 27. Belg. 29. Ausp Art 7. Sax. Art 11. Wirtem Art 32. Swed or the 4. Cities Art 15. Sâ—ot Art 15. and of England Art 19. That Article it self is this Art 19. of the Church of England The visible Church of Christ is a Congregation of faithfull men in which the pure word is preached and the Sacraments be duly administred according to Christs Ordinance in all those things that of necessity are requisite for the same c. All which considered it follows 1. That the Church of Rome is no true Church or pure Church making the Scriptures to be imperfect for salvation without their own Tradition They will not suffer the Church to be clean through the word that Christ hath spoken The Church is only tyed to the Gospel For if an Angel from heaven teach any other Doctrine he is to be accursed by her 1 Gal. 9. With her Baptismal water she adds oyl salt and spittle as essential parts of Baptism and useth this holy Ordinance upon Bells Stocks and wood With the Sacramental wine she must mingle water of which the Lairy must not taste With her Sacramental bread she visits the sick salutes Emperors makes Procession it must be also a wafer Câ—ke and it must not be broken with both these Elements she maketh a Sacrifice for the dead and she teacheth that a Priest may give it to himself alone that the vertue or efficacy both of that and Baptism depends upon the intention of him that doth administer and yet the efficacy must not be questioned but believed and forasmuch as they are administered in Latine which the common sort may not understand they must act implicite faith 2. That those segregated Congregations in England are not true Churches The word preached by many that are not men in Sex nor Ministers in Office prayer being preached down and preaching only to be heard from men of their own principles teaching for Doctrine not Traditions but fancies blasphemies affirming the nullity of Apostolical Ordination c. The Sacraments are either abused as re-baptizing those that were baptized before making dipping necessary to that Ordinance and the Sacrament performed by a Laick person The Sacrament of the Lords Supper being either preached down altogether or grosly abused in nature It s vertue depends upon his goodness that gives it a sin to receive it with any that we conceit not to be holy or know him to be prophane though he be never admonished by them and if he were yet he is not to be eaten withal least I eat and drink damnation to my self through his sin the Elements not consecrated through which that only is an Ordinance and the body or blood of the Lord they are not consecrated for he that often attempts to do it hath no power so to do wanting Apostolical Authority viz. Ordination 3. That the
Church of England is a true Church as it is now constituted her Doctrine being pure she holds nothing nor injoyns nothing upon her members in matters of salvation by way of precept neither doth she add to nor take any thing from the nature of the Sacraments that the Lord Christ hath left behinde him in the Church by way of practice she doth and may injoyn and she hath power to ordain several Ceremonies to be performed in the receiving of them which in themselves being not contrary to the Scriptures nor taught by her as necessary for salvation urged only as edifying for their meaning and decent for the service performing her Members may and they do give her all due obedience and their obedience is justifiable You need not here be put in minde of that caution formerly given viz. not to take manners for doctrine it is a high errour to conceit the vertue power efficacy of an Ordinance to consist in or depend upon the goodness of him that doth administer the same A prophane person a known Swearer may purely dispense the Sacraments for that lies not as God forbid it did in the purity of any mans conversation but in the pure adhering to our Lords Institution The pure preaching of the word hangeth not upon the purity of him that speaketh but in the purity of the word spoken of The purity of Doctrine lies in the agreement of it unto Scripture and not in the agreement of a mans life unto the word if so how many had Christ converted what multitudes of people had Paul brought to the knowledge of the truth more then he did The same Doctrine teacheth the Reformed Churches and the Church of England Art 26. To conclude this Chapter in all Instituted Ordinances it is neither Pauls goodness nor Apollo's graces nor Iudas's wickednesse that is the cause of the plants fruitfulness or barrenness from the grace of God must we look to receive the promised reward 1 Cor. 3.7 In natural as in prayer sometimes it may be otherwise Iames 5.16 CHAP. II. Of the Scriptures COL 3.16 Let the word of Christ dwell in you richly in all wisdom teaching and admonishing one another in Psalms and Hymns and Spiritual Songs singing with grace in your hearts to the Lord. HAving viewed this beautifull heavenly and holy building for it is Gods 1 Cor. 3.9 which is as Ierusalem a City compact together we shall now behold the foundation upon which it stands The Builder of it was skilfull in all kind of cunning Work and a Fabrick of this height or altitude required a foundation suitable deep strong and sure he therefore founded it upon a Rock Matth. 16.18 by which the several parts of it stand firm the carved and polished work thereof knows no shaking the least vessell therein though earthen yet being chosen for the Masters honour knoweth no falling down by tottering The foundation of this glorious Metropolis Royal Edifice or House of God is in truth and nature but one yet since Scripture speaks of it as two we shall speak in that Language and shew you that the Church hath 1. An increated essential foundation which is that holy thing whose name is Jesus Christ the Lord Matth. 16.18 begotten before the beginning of the world it is the Lamb of God the Rock of Ages it is he that is holy harmless undefiled separate from sinners the only begotten Son of the Father who taking upon himself to deliver man did not abhor the Virgins womb it is he whose name is wonderfull Counsellor the mighty God the Prince of Peace the everlasting Son of the Father the Man who is Gods Fellow Zach. 13.17 2. A Created Doctrinal foundation this is the Law and the Prophets Ephes. 2.20 It is the word written which is profitable for Doctrine and reproof for correction and instruction in righteousness that the man or Church of God might be perfect throughly furnished unto all good works In summ it is that word that was spoken by the Fathers by the Saints by the Prophets and Apostles who were the servants of God Phil. 1.1 Of these two we may say as Ioseph said of Pharaâ—hs doubled dream Gen. 41.26 They are but one yet not one so but that the preheminence is given to the first under the notion of a Corner stone Isa. 28.16 that giving both strength to the building and directions to the Builder And indeed the Prophets and Apostles laid no new Foundation but added to that corner stone laid to their hands daily such firme Christians as they had fitted for this holy superstructure taking directions in their building from its posâ—ture for unto it all the building fuly framed together groweth unto an holy Temple in the Lord Ephes. 2. ult No foundation being laid therefore but what is united to this strengthened by this supported by this and directed by this shews that properly there is none but this Saint Paul who was a wise and excellent Master builder himself 1 Cor. 3.10 understanding there was a Church builded at Colos. a City of Phrygia the greater in the continent of Asia the lesse so called from one Phryxus a King thereof had no desire it should stand empty left the evill spirit which hath been cast out should take possession again as at this time he was like to do whether by their falling back to Paganisme and Heathnish customes again or by being taught the necessity of imbracing the doctrine or Ceremonies of Jewisme would have the Word of Christ dwell richly in them This Country of Phrygia had once in it a King named Gordius who of a Plow-man being chosen King tyed or hampered his Plow-Tacklings in such a knot that he predicted that none should untye them but he that was to be Conquerour of the World it was called Nodus Gordianus this Prophesie was fulfilled in Alexander who because he could not untye it by Art cut it asunder with his Sword and for afterward conquering the World was sirnamed the Great At this time there was among these Phrygian Colossians some that hampered their understandings by a counterfeited humility who with their dark Axiomes would have intruded upon them worshipping of Angels which knots to untye that they might be great the Apostle sends them or recommends unto them the Sword of the Spirit Let the Word of Christ dwell in you richly In this Country also was the City of Midaium where Midas the son of this Gordius lived and dwelt he as the Poets fain asked of Bacchus who was his Guest that what ever he touched might become gold his great riches was the ground of the Fable his â—ute was granted by which he turned Mountains into gold but finding that he could neither eat nor drink but Goblets and Viands of Gold he recalled his wish and by washing himselfe in the River Paâ—tâ—lus communicated that virtue to the River which afterward brought up golden sand The River that comes from the Mount Tmolus brings with it abundance of gold and
and received as the word of Christ which other Scripture is as well as the Psalms But 3. Because of all Scripture the Psalms are of most generall use as having in them the greatest variety of doctrine the most fervent and working motives to godlinesse and piety and 4. Because of all the Scripture they were usually most if not only sung they were in a special way chanted by the Saints and sung by the holy men under the Law which besides the Spirit of God who by David did compose those Psalms suitable to be sung was occasioned from those holy raptures that by experience believers felt in themselves in the using of them arising upon the variety of Doctrine that was naturally perceived to be in them and flow from them but of these things more at large when vve come to handle that Ordinance of singing in particular CHAP. III. HAving opened the Text we shall now by the assistance of him whose word is to be spoken of come to the drawing out of such truths as shall and may serve for firm pillars whereby the true Christian and sober Saint may stand upright against and in despite of the storms and blasts of all contrary Doctrine Our purpose is to speak of the nature of and to defend the Churches practise in those effectual and grand Ordinances viz. the Word Sacraments and Prayer the Conduit Pipes to convey the water of life to the languishing and thirsty soul though some in this Age surfeiting through plenty account them but as puddle and to be shunned by men As a foundation and ground to the whole Discourse we shall therefore handle this point of Doctrine from the words in generall That it is a Duty incumbent upon all persons to have knowledge of and to be well acquainted with the holy Scriptures The word of Christ is the unum necessarium that one thing needfull for a Christian in this earth and in his passing or travelling toward heaven indispensably necessary as a guide to direct him as light to comfort him and as armour to defend him Ephes. 6.17 Psal. 119.105 Psal. 19.7 In the opening of this doctrine we shall observe this method 1. Show what knowledge it is that lies upon all Christians as a Duty 2. What it is to be well acquainted with the Scriptures 3. Give other Scriptures for the proof of the point 4. Demonstrate the truth of it by reasons drawn from Scripture 5. Discover some causes that hinder the knowledge of the word in our days 6. Draw some Corollaries 7. Resolve some Questions This shall be the Order that we will follow and the God of Order cause his blessing to go along with it that it may effectually teach us how to order our Lives aright towards God and towards man in these irregular days of ours SECTION I. VVHen Christ had ascended up on high and led captivity captive he gave gifts to men Ephes. 4.8 which gifts did vary and were more or less according to the good pleasure of him that ruleth all things Every man hath not knowledge alike and no man knoweth all things he that knoweth most knoweth but in part 1 Cor 13.12 According to the Order God puts men in he will give five two or but one talent and no more some things lie hid from the wisest and other things God will have the lowest of men find out he hath given his word universally to all that by it all may know their duty and he is a wise man which knoweth that There are three things that every Christian must indispensably know in Scripture 1. All necessary truths God will be offended if they know not how to be good Christians not if we be not good Disputants We are to know that God is a Spirit And they that worship him must worship him in Spirit and in truth John 4.24 that he is a hater and punisher of sin Rom. 1.18 that Jesus Christ is the Son of God and the Saviour of the world Acts 9.20 Acts 5.31 c. From the knowledge of these and the like things there are none excepted they are indeed the ground work of all Religion and God will be angry if men know them not 2. All profitable truths It is necessary for men in health strength and wealth to lay up some comfortable provision against the days come wherein they shall say I have no pleasure in them Texts that can mitigate sickness suppress doubts and keep off despair conduce much to a Christians being and his well being also The mysteries of Daniel will not afford so much comfort to a drooping soul as the great mysterie of godliness What time thou art afraid trust in God Psal. 56.3 Remember Happy is he what case soever befals him that hath the God of Iacob for his help whose hope is in the Lord his God Psal. 146.5 God may bring thee through the fire and refine thee as silver is refined and try thee as Gold is tryed Zach. 13.9 Meditate therefore upon the Faith and patience of the Saints Rev. 13.10 and upon the end of the Lord Jam. 5.11 3. All Relative truths i.e. to know those things that God hath given a man in charge in reference to that particular calling or relation that God hath given to him or put him in A Father must know his Duty for he shall answer for his failings in that particular the Magistrate his the Minister his the people theirs God will punish Eli for his failings as a Father 1 Sam. 3.13 Saul for his as a Magistrate 1 Sam. 15.26 Nadab and Abihu for theirs as Priests Lev. 10.2 The people for theirs Mal. 3.8 9 10. Eonus Civis sed malus homo it is one thing to be a good Christian and another to be a good Father be both or if thou be not thou mayst be saved yet so as by fire 1 Cor. 3.15 that is as a man that hath his house and his goods burned may yet escape with his life so thou mayst be brought to heaven but not in that comfortable and joyfull condition which thou mightest hadst thou filled up all thy Relations according to the duties enjoyned thee by the word But of these there may be and is a twofold knowledge 1. A speculative or a head knowledge a knowledge that goeth no further then the brain old Eli might know wâ—â—t he ought to have done The word of Christ may be in a mans brain and there it will speed no better then the seed that was sown in stony ground Matth. 13.5 wanting depth of earth A head-knowledge will but encrease our guilt and that will increase our misery for he that knoweth his Masters will and doth it not shall be beaten with many stripes 2. An affective or heart-knowledge Theologia est scientia affectiva directiva which goes down to the affections and causes a man to walk and to do according to that which he knows Blessed is he that keepeth the sayings of the prophesie of this Book Rev. 22.7 This is to
hath reason to suspect that fury not zeale makes thee a teacher and upon that flight the doctrine taught Love like a small and thick shour can open the ground of the heart and soften it whilest passion like great shoury drops hardens it and causes it only to become the more hard whereby the thing taught slides off and is not received into the bosome of him that is reached and so becomes ineffectual to his edification 2 Humility and meeknesse Let not him that is taught perceive that thy end is to shew thy own excellency above his that may marre thee in thy purpose let him rather behold that thou desires he should see his own ignorance which may make his soul to blesse thee and his soul to be saved through thee 3 Zeale and earnestnesse speake of God of Christ of the scripture of judgment and of eternal glory as to affect the hearts of them thou wouldest instruct so as to burne again if thou do it in a cold or carelesse way it will be heard after the some forme and manner 4 Order and patience we are not to suppose that what we teach must be Immediatly got by heart our teaching may but open a door to let in those instruction of another which are to perswade to Godlinesse we are therefore to have patience Paul may plant grace but not live to see it grow a minister may plant or water what another hath planted and yet the fruits of that plant may be reaped by another have patience then build thou orderly and lay a good foundation God perhaps hath ordained another to lay the roofe and to furnish the building 5 Truth and simplenesse What men teacheth in points of faith ought to be the word of Christ not their own inventions and the word of Christ ought not be mixed with carnal ordinances but given purely and sincerly to the weak Christian that he may grow thereby if otherwise we teach not but pervert we instruct not but deceive This is done 1 By discovering his errour from the word of Christ we ought in this case to let men see the scriptures rather then our selves against his judgment to undertake to reprove a man for his errour when it is not reproved by the word of Christ is but to procure to our selves a staine or a blot 2 To demonstrate the necessity of believing the thing taught from scripture what we reach in matters of faith is to be mantained from scripture only that being the meanes to be get faith and to nourish it there is nothing to be taught as necessaâ—y for salvation but what can be proved a duty fâ—om thence and therefore presume not if thou be wise to do the contrary SECT III. Questions resolved Quest. 1 Whether private or night meetings might lawfully be upheld Quest. 2 Whether it be lawfull for Christians when they meet to make mery one with another Quest. 3 Whether the conference or private meetings lately used inâ— England were agreeable to the power of Godlynesse Quest. 1 Whether private or night meetings might lawfully be upheld To affirme that Christians ought not to meet at all times or at any time to instrust and edifie each other were to affirme that a sin which is both practised and taught by the saints both of the old and new testament Mala. 3.16 But yet those meetings that were formerly in England seems not to be approved For 1 Their meeting was not so much out of zeale as for other causes When the practise and conversation was seen in the world they nothing out-stripped other men They were singular only in this that when others had come from the publick temples they were then going to prepare for private meetings if religion had made them set about this over night it is to be supposed that it would have singularly remained with them next day but that not appearing some other cause might be inquired after which shall not at this time be insisted on 2 They seemed to be unthankfull to God for that liberty he had given his Church blessed be God if it be good that they teach it might be done at noon if evill the night hideth not from him that seeth all things Intimes of persecution the Saints worshiped wandering in deserts and in mountains and in dens and caves of the earth Heb. 11.38 but now to do it were a peece of unthankfullnesse and ingratitude 3 Their actions seemed to speak evil of dignities they said in their harts that our Soveraign Lord the King was not the defender of the Faith In as much as they durst own their doctrine in the face of Authority by which tacitly they rather behold and declare him for a persecutor 4 The doctrine therein taught was generalty in opposition to the doctrine established in the Church of England by relation it was usuall with those meetings to in veigh against that which by good and sound advice was established and in the generations following used whereby many were drawn from their obedience and allegiance given and plighted to their mother Church unto the factious humours of some zealous pretenders who in most points did appear to stumble at â—nats and swallow camels Their generall doctrine was erroneous in one particular before mentioned viz. Their taking things of Indifferency to be necessary points of faith which the unlearned not being able to difference were led a way by those meetings to the disturbance of the Church unto whose doctrine they were baptized 5 They gave too much cause to suspect their actions there finding them in the day time to be no better then others their meetings in the night when law had forbid it had something of â—â—everenceâ— of under earneâ—se and of refractorineâ—â—e in them theâ—eby their bâ—st aâ—tions might justly be suspected to have some â—incture of pride of discontent and â—edicion 6 The Spawn or seed of the late troubles in all probability had its being froâ— them and its rise of them but c. Quest. 2. Whether it be lawfull for Christians when they meet to make merry one with another There are them who are eminent in godlinesse that considering the multitudes of dutys thatâ—lye upon Christians can find no time nor leasure to make mirth There are others who out of a Stoicall sullennesse think it a sin even to laugh and he is often causelesly condemned who offends them in that particular Not to censure the former sort their own practise may be a ground upon which they build so general a proposition as no Mirth is to be used but withall we may truly say they lay a yoak upon the neck of the disciples which all are not able to beare and the spiâ—it may be willing but the flesh is weak Touching the latter laughing being the immediate effect of a rational soul and a gift that God hath given to be in man with man as he is man without question it may therefore be used by the sons of men Notwithstanding that it is the
and sole prerogative shewing that having come to God with some honourable and glorious tittle at our entry we are to give an honorable respect unto him at our close both in private and publick addresses The body of our prayers are not to be without some gratulatory expressions but thanks to be returned to his name 1 For his spirit that teacheth us to pray 2 For his patience in the time of our prayer 3 For his mercy in answering our prayer 4 For his Son in whom he hath accepted our prayer 5 For all his favours given without our prayer And as this glory is his due for ever so must we ascribe it unto him for ever that is 1 When ever we pray 2 Where ever we are 3 What ever we suffer 4 When we shall be for ever with him For though the Kingdome may be ours by gift and donation yet we must ever acknowledge it to be his and his Christs 1 By nature 2 By inheritance 3 By dominion This form of thanksgiving being ushered in by an illative practice For shews that we must in prayer reason with the almighty and give arguments to move him to mercy the Kingdome is craved of him for all power is his his name is to be hallowed for the glory is his We shall frequently see the Saints pressing God with argument and reason sometimes drawn from the Topick of his own glory as Help us O God of our salvation why should God help them Deliver us for thy name sake 79.9 and sometimes from the common place of their own misery as turn thee unto me and have mercy upon me Why for I am desolate and afflicted Psal. 25.16 And againe O keep my soul and deliver me and let me not be ashamed for I put my trust in thee Psal. 25.20 From this clause the Church of Rome may perceive her errour in making prayers to St. Peter Paul Mary Ioseph or Bâ—cket in regard that neither the Kingdome nor the power nor the glory is theirs for ever nor only as the word ever eyes the eternity past if we may so speak which she will grant but as it eyes that which is to come Peter and Paul yea all the holy Apostles evergiving to the only wise God even our Father and the Father of our Lord Iesus Christ the Kingdome the power and the glory Yea admit that prayers might be made unto them as Fathers of the Church now glorified in heaven yet is it not a strange solecisme to call upon the Virgin Mary or any other female Saint Our Father c. Ave Maria may and doth suit better with her being a woman then Pater noster except it can be proved than since her assumption she hath altered her sex as well as her condition 4 The last considerable in this prayer is confidence of the petitioner to be heard in things prayed for in this word Amen This word is a mother word in all languages and as Jesus a Greek word is understood by all hearers so this though Hebrew is used by all people and in Scripture notes two things 1. A wish that it may be so 1 King 13.6 2. A confidence that it shall be so Rev. 22.20 He that says Amen consents to the Petition offered up in affection saying Amen or so be it as Benajah or Amen so shall it be as the Church in those places above cited what care therefore ought men to have of the nature of those petitions they put up especially in publick nonsence blasphemy heresie fury might have been written upon the prayers of many in these late yeares unto which no true Christian could say and we know God did not lay Amen that ever requiring a full assent and consent to the prayer made Let this informâ— Rome and other Hereticks of their error in making the people say Amen 1 To those prayers they understand not in regard they are made in an unknown tongue a language of which the people hath no understanding 2 To those prayers which people apprehend not through the confusion disodrer discontinuing and rawnesse of the prayer made arising from the ignorance presumption and wilfulness of the prayer-maker that they who hears can no more remember what they have sayd Amen unto then Nebuchadnezer remembered his dream This is not written against any that hath parts and abilities fluently as the modern phrase is extempore to express themselves unto God for the people in prayer but to check some presumptuous pretenders to the same gift who are usually so much in the spirit to speak in their own language that they are without understanding Yet these were the men by whom this prayer of our Lord was undervalued in every respect for which it was composed they using it neither as a form of prayer nor for a rule of prayer and not being content with that blasted their verdure with the breath of malignancy who used it to any of these ends but some there were to glory be it spoken that were neither ashamed to use it in their closets nor affraid to carry it to their Pulpits both as a rule and as a form Blessed be the Lord who hath not given us as a prey to their teeth our soul is escaped as a bird out of the snare of the Fowlers the snare is broken and we are escaped Amen and Amen Psalm 124.6 7. SECT 5. We are now to proceed in discovering what must be shuned and avoided in prayer in which we shall not barely shew the things but the causes and the cures of them We are chiefly to beware of these particulars as great hinderances of Prayer 1 Sinfull distractions Math. 6.6 which are of two sorts 1 Brought upon us by others whether Satan or wicked men these are our affections 2 Brought upon us by ourselves these are our sins and of them chiefly we are to take care They proceed from these grounds primarily 1 By thinking too little of heaven or of God they are so seldome in the thoughts of men that it is a hard matter in prayer to keep our hearts upon them but a few minutes 2 By thinking too much on the earth or world The picture of the world is so lively upon some mens spirits that when they go to pray it fares with them as he that goes to bed who dreams usually of those things that most possesse his mind so they when before God are distracted with those thoughts they are more conversant withal c. To cure which disease or remove this kind of distraction consider 1 That nothing is more against the goodnesse of God he is hearty and real and serious in all his dealings and carriages towards us therefore we ought to be upright in our speeches towards him c. 2 That nothing is more against that reverence we owe God he knows the wanderings and aberrations of the heart and seeth the contradiction between our lips and affections which knowing we are to come before him with sutable carriage least we