to be considered It is twofold 1 Internall consisting in the affections of the soul. 2 Externall in the gestures of the body of these in order There are severall quallities God requires in every true prayer and conditions he makes with every one that calls upon him we shall set down some that are chief with reasons enforceing their practice 1 Prayer must be made incessantly that is without ceasing 1 Thes. 5. 17. Not that we are to be alwayes in that act of duty that being impossible for our frailty and for that engagement God layes upon us for performing other dutyes both to himself and toward each other To pray without ceasing Notes 1 That we be much and of◠in this duty It is not to be a strange peece of worship to us but through frequency to make it our familiar exercise to be often calling and often knocking at heaven gates Luke 18. 1. Ephe. 6. 18. 2 That we be ever disposed to this duty to keep our selves ever in such a frame of Spirit that we may be sit to pray a liberate man is not alwayes giving to the poor yet he is alwayes disposed a Christian though not alwayes upon his knees yet ought to be ever fitted for it 3 That we give not over untill we be blessed in this duty to pray for such a blessing and leave off at first is contrary to the practise of that importunate widow Luk. 18. 1. Who is said by her daily comming to pray 4 That we do not weary in this duty that we droop not that we may not saint That we may pray alwayes with all prayer and supplication in the spirit Eph. 6. 18. For this that above mentioned widow is said alwayes to pray 5 That we lay hold on all fit oppertunityes to pray in times of leisure retirement to pray is always to pray thus Cornelius a Captain is said to pray alwayes Act. 10. 3. This unwearied diligence ought to be in men For 1 Satan is incessantly seeking to devoure them 2 Sin is incessantly working in them 3 Death is incessantly creeping upon them 4 God is incessantly requiring it of them 5 Wicked men are incessantly seeking to subvert 6 Christ is incessantly praying for them 7 The Church is incessantly in need of them 2 Prayer must be made reverently we ought to have awfull respect and speciall apprehension of the Majesty of him prayed to Psal. 2. 11. We are not to come to him as to our companion or our equall as some bold pretenders to the spirit lately did whose boldnesse was but rudenesse and whose familiarity was but fawciness To brings us to a reverent frame of spirit we may consider our selves and our God 1 Ourselves and that severall ways 1 Originally but dost at best and ashes 2 Naturally but enemies and rebels 3 Contractedly seven times more the Children of Satan then we were born having in our lives and actions been 1 Heedlesse of his Law 2 Carelesse of his Honour 3. Despisers of his Majesty 4. Stiflers of his Spirit 5. Dishonourers of his name 6. Abusers of his creatures 7. Haters of his being all which considered will bring us before him with awfull thoughts and reverential gestures 2. Our God and that also several ways as 1. His Justice 2. His Holinesse 3. His Power 4. His Omnipresence 5. His Majesty Which when thought upon with the Angels we may cover our faces as affrayd and ashamed of so great a majesty as he is and of so much guilt as we have 3. Prayer must be made faithfully we ought to pray in faith nothing doubting without this grace prayer wants one wing to fly a lost and be heard in Gods holy temple Iam. 1.5 There are severall things we must necessarily believe in this duty of prayer relating to God and to our selves In relation to God we are bound to and must believe 1. His good will to hear our prayer 2. His power to give that for which we pray 3. His readinesse to grant the same In relation to our selves we are bound to believe that God will hear our prayers 1. What ever Infirmities lye upon us 2. What ever Satan hath to say against us 3. How-ever for the present God deales with us And truly it may be wondered that we do not always pray with abundance of faith considering 1. The many promises God hath made to hear prayer 2. Christs continual Intercession by prayer 3. The Constant communion of the Saints is cheifly in a way of prayer 4. The wicked have been heard in the time of prayer 1 King 21 27. 4. Prayer must be made in sincerity God will have truth in the Inward part Psal. 51.6 This sincerity in prayer cheifly consists 1. In the satisfaction that the soul takes of Gods seeing and of his hearing though man do neither Matth. 6.5 9. In having a right end and design touching the thign prayed for Iames 4 3. and the ends of prayer are breifly these 1. Just. 2. Charitable religions for what ever we aske ought to respect one of these ether to our selves to others or to God 3. In a union and agreement between the tongue and heart in the time of prayer and also touching the thing prayed for 4. In a sober genuine acknowledgment of all our sins in our prayer without any degree of extenuation and an exact enumeration in some degree 5. In a diligent useing of the means to obtaine the thing desiered by prayer some in our days makes religion a support for Idlenesse but when we have prayed for our dayly bread we ought to labour for it Now men ought to be sincere in all their ways and in all their prayers For 1. God is Infinite in knowledge he knoweth all hearts and seeth all thoughts Heb. 4.13 2. Transcendent in in goodnesse he is sincer in whatever he did for man man ought therefore to be sincer unto him and not flatter him with his lips 3. In exorable in Justice He hath prepared Hell for Hypocrits Matth. 24.51 other sinners are but inmates to them Hell being their proper habitation 5. Prayer must be made zealously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to boyle shewing that our bosomes are to be hot as fire in the time of our devotion This zeal Is a holy affection of the soul putting forth it self in all earnestnesse for the obtaining the thing desired earnest we ought to be 1. For God 2. For our selves 3. For our neighbours 4. For the things excellency This zeal in prayer consists 1. In the souls watchfullnesse in prayer now their is a two fold watchfulnesse mentioned in Scripture 1. Unto prayer 1 Pet. 4.72 In prayer Col. 4.2 1. Unto prayer that is 1. A removeing of all Impediments that may hinder prayer 2. A laying hold on all advantages that may assist prayer 2. In prayer that is 1. To avoyd all distraction dulnesse of body drouzinesse of spirit suggestions of Satan 2. A restlesnesse untill our suit be granted 3. An eye solely to the
him but such doth the spirit that in this Age is pretended It calls down prayer it will not be guided by Scripture not live of the Gospel nor according to Law they will have no ordained Ministers they will not own Magistrates thrust Sacraments out of the Church make Ordinances in their power depend upon the merits of men take singing out of our Christian Temples preaching up new revelations and that they only are the Saints that heed least the Scriptures that it is only formal or Antichristian to crave a blessing before meat that none are baptized but such as are dipped to curse revile slander those that are set apart by Apostolical Tradition for the preaching of the Gospel c. This is that that Christ never taught and therefore it is not his Spirit that brings them to our remembrance 2. The Holy Spirit of God was to glorifie Christ Iohn 16.14 that Christ that was then with his Discsples that was born of the Virgin Mary that Christ that was to suffer at Ierusalem was he to make glorious that Spirit now amongst us casts contumelies and scornfully speaks of that Christ under the notion of a Christ without us Its seeks its own glory and bears witness of it self its whole aym is to invert the Divine dispensations by slighting that Christ crucified upon the account of being without 3. He was to shed abroad the love of God in the hearts of Believers Rom. 5.5 that is the apprehension of the love of God a sense of it a feeling of it from whence comes love joy and peace Now the spirit that some pretenders have is a contradistinct spirit from this for by their trembling quaking foaming it appears that the sense of the love of God is not shed abroad in their hearts but of his wrath those strange and monstrous actings proceed rather from wrath indignation and anguish and indeed if gnashing of teeth be a picture or fruit of Hell we may know whence that spirit comes that carries men forth into those distempers 2. The Spirit of God is a Spirit of Union and of Agreement that ever speaks and agrees with it self In no place doth it really oppose or contradict it self it leads all men into one kind and way of truth how distant soever they be from one another but this spirit that goes abroad in our Age never appears in one shape it speaks this in this mans mouth and contradicts is again next day In this mans mouth it threatens hell in that mans mouth it says there is no hell it says that it is a decent thing for a woman to preach the same spirit calls down all preaching in another here it throws aside the Law there it throws away the Gospel there it throws away both here it is for a Christ within there it affirms there is no Christ at all by its cloven foot you may discern whence it came 3. The Spirit of God teacheth honourable and glorious Doctrine such Doctrine as made the highest in the earth bow their necks to receive the same the whole Army of the Philistâ—ms even of those Heathens that persecuted the Doctrine of the Spirit of God was overcome by the noble Army of the Martyrs the more it was afflicted the more it grew and went over the world like a Sea overflowing the banks of all Penal Laws Kings became its nursing Fathers and Queens its nursing mothers The Doctrine that this Spirit teacheth is a Doctrine of Reprobation Reprobated silver hath God called it his providence and power hath crushed it always suppressed it and hath only given Satan a little power for the Tryall of his Church but never gave him all his chain to destroy Their Doctrine was never on a Candlestick their house was never on a mountain to bring all Nations in into it God kept it under that it never yet said So would I have it How hath the same Gospel we teach run over the world and that without garments rolled in blood and hath been beautifull and glorious But this spirit hath attempted indeed but stopped tryed condemned cast out Never was there a Kingdom Country Parish nay scarce a house that this spirits Doctrine or Doctrines rather was ever received in These things considered let not the Professors of Christ depend upon those seducing revelations but to the Scriptures the foundation of the Doctrine of the Prophets and Apostles But 2. If the Scriptures of the Old and New Testament be the word of Christ let none of the people sleight it it is that which Christ hath spoken to be the Rule of their lives tryers of their thoughts and measure of their actions if thou be of the houshold of faith thou art upon that foundation whereof Jesus Christ is the chief Corner-stone Eph. 2.20 All you that build must be squared fitted and proportionated to this Corner stone which can only be done by this Word of Christ and therefore it is not to be slighted Now the Scripture may be slighted divers ways 1. When it is regardlessely heard when Gods message is delivering for the good of a mans soul by Gods servant thereunto appointed to have an irreverend or unseemly carriage shows they put no high valuation upon it to be drowzy or sleepy when God is holding forth our duty or his own greatnesse our sins and his Justice is a great sign of irreverence and may provoke him to thrust us out of his presence for it is not a slighting or contemning of man who reads it or speaks it but of God who made it and enjoyned it 2. When it is scoffingly used when men make Scripture to be the bottome of Jests and Jears the Subject of their profanenesse or Object of their mirth When the Prophet called the Burthen of the Lord the people answered him in scorn the Burthen of the Lord the Burthen of the Lord. Ier. 23.33 34 35. or as Iulian that would smite a Christian on the one cheek und then bid him turn the other as his Lord and Master directed The Scriptures were not written to make men laugh but to make men wise unto salvation 2 Tim. 3.15 they were sent into the word by God to instruct men how to demean themselvs without offence towards God man Act. 24.16 it ought only to be imployed to that end It is not safe jesting with edged Tools so neither is it safe to sport with the two edged sword of the word of God This is holy ground let us be afraid to sin upon it least the owner of it Mock when eur fear cometh and laught at our calamity Prov. 1.26 It is in it self a high provocation of his Majesty contempt of his honour and a diminishing of his greatnesse in the sight of men 3. When it is heedlessely forgot if a mans servant should not do the thing commanded und excuse himself from his forgetfulness it would not reprieve him from his masters anger How shall God be patient when his precepts and word are
answer was Christianus sum intermittere non possum I am a Christian I must keep it and that day being commonly so called Saint John calls it so likewise as either set apart for him or instituted of him which brings us to the next thing to be considered viâ— 2. The Authors of that change The keeping of the Christian sabbath or the observing of the first day of the week for the day of rest in the Church of Christ whence was it from heaven or of men it is answered from heaven by Heavens great Trumpeter we are freed from any duty to the Jewish feasts or sabbaths from Heaven therefore doth our liberty come but whether first appointed by Gods Son or by Christs Apostles the Scripture is silent but that it was done by the spirit of God in one of them is certain We read that Christ carried forty dayes with his Disciples after his resurrection speaking of the things pertaining to the Kingdom of God What things conduced to the honour and glory of God how the Church should be ruled ordered and guided did our Saviour without question speak of there is written enough for us to believe but all that he spoke is not written Iohn 20.30 Now among those things this circumstance of time for publick worship might be treated on and spoken off Christ is Lord of the sabbath and he might remove it from the last unto the first day of the week If not changed by him then without doubt by his Apostles who were in points of such high concernment guided by the infallible spirit of God they durst not of their own accord teach any thing to any nation but what he gave them a commandement for Math. 28.18 And in this case what he spoke to them in the closet they might reveale on the house top and by their preaching administring the sacraments Laws touching gathering of collections upon the first day we are to conclude that that spirit that led them into all truth led them also to this practice and according to them in this hath the Church of Christ directly constantly holily set apart the first day of the week for the worship not by its own authority it being not in the power of the Church Men or Angels to alter the day but in him only who is Lord of it or them who are immediately and infallibly guided by the spirit sent from him but by example from the practise of the Holy Apostles this day viz. the first of the week is kept for the Lords service and because of that not unfitly called now as it was of old the Lords day as instituted by him or by his Disciples It is time to see the third thing viz. 3. The reason of the change Goâ— nâ—ver changes his will but he ofâ—en wills a change darkly it seems to be his will that a change be made in some time of the world of the circumstance of time required for his own worship in giving the Law but to come to the reason of that change from the last to the first day of the week it might be made 1. From the indifferency of the Law at the Creation God blessed the seventh day and hallowed it now while the people were in bondage it may be questioned whether the Aegyptians would suffer them to rest since they were denied three days to sacrifice God at the establishing of his Law upon the Mount Exo. 20.2453 years after the Creation before which time the doctrine of the sabbath was never written God in the Law makes it moral that men shall for ever work six dayes and the seventh day they shall rest says not precisely the seventh from the Creation but in general one day in seventh now by this the time might be changed and the Law not at all altered since mâ—n even under the Gospel gives God one in seven which is that onely the Law requires 2. From the proportion of the Law the Law of the sabbath is because God rested from his work of Creation the change might be because God the Son rested from his work of redemption God the Father sanctified the beginning of the seventh day because he then ceased working God the Son might have the dâ—wning of the first day sanctified because he then ceased suffering This is by some thoâ—ght to be darkly mean by that Text Hâ—b 47.8.9 The work of redemption was greater then that of Creation being done by the blood of God and the sabbath day being not precisely commanded on the seventh from the Creaation he that is Lord of the sabbath might command it to be kept in memorial of his resurrection which is â— new Creation unto Holiness and good works whence it might be called the Lords day 3. From the power that the Lord hath over the 〈◊〉 This might be done that we might know the Son of Man is Lord also of the sabsath Mark 2.28 He hath power over and he can say to the seventh day from the Creation Go and it goes and he can say to the first day of the week Come and it comes if the sabbath hasten to come abroad the seventh day shewing it self to be a day to be rested in he hath power to forbid its out going until to morrow he spake to his Disciples of things pertaining to the kingdom of God which are not written and the change of this might be one however the Spirit that guided the Church by the Apostles did not erre Christ having all power given unto him he gave them a power to change the day none durst presume to have altered a sabbath that had been instituted of God Laws made by him can onely be altered by him a change there was we know It must be by some that had power given them and that was the Apostles who had not the power of themselves but it was given them by one that had all power and was Lord particularly of the sabbath who bound it up in the Napkin that was about his head with the sacrifices that did attend it and left them both in a place by themselves in his sepulchre Col. 2.16 17. 4. From the change of that outward worship enjoyned by the Law the old sabbath had oblations circumcisions sacrifices washings c. All which were now to be abolished as to their outward act no circumcision now but that of the heart no sacrifice but that of prayer and praise these things being these things being removed God would also have the day removed they might dote upon those things still and to wean them from it another day is appointed and a new time set for that worship now to be per formed for though some of those parts of worship were continued after Christs death yet they were languishing dying and giving up the Ghost and in a few dayes were quite buried which though some amongst us would breath life into again and make them rise and appear in the Holy City shall never be seen to live more since
their superiours their wisdom in such things consisting in yielding surable obedience yet because this Law is spoken against by some it is not amiss for others to speak for it witnesses or Godfathers may be approved 1. From their unspotted Antiquity the Iews used them at their Circumcision and held the child to be cut in their arms we read of witnesses at the naming of the Prophets Son Mahershalalhash-baz Isa. 8.2 whence learned men have concluded â—the rise of Godfathers And since that have they continued in the Church without check from the best of men 2. From the occasion of their further settlement The primitive Christians seeing themselves in Jeopardy every hour of pain death and torture had other witnesses and Trustees besides the Parent who undertook the education of the child in the true religion in case the death of the Parent or otherwise new how soon the like case may befall this age none can predict especially when they know there was â—o great tract of time between King Edward the sixth of gloriouâ— memory and Queen Mary in such cases Godfathers may be as necessary in England as they were in the Primitive persecution which is one ground of the Law 3. From that love Unity and Concord that by this practice may be preserved among neighbours and believers It is experimentally known that it hath been a quench-fire oftentimes amongst hot spirits may the very nâ—me of a Godfather hath a power in it to work obedience in another and create peace 4. From that harmless profit that hath accrewed to many by that this is so well known that it needs no inlargement a Godfathers or a Godmothers gift is an ordinarly memorial If it be here said that the charge is great that is undertaken by the witnesses c. It must be known that the Parent is not at all disobliged from his duty the witnesses being but asistants to him The particulars of the Churches charge are these 1. To call upon the infant to hear Sermons as soon as capable of admonition 2. To learn the Creed the Lords prayers and the Commandements 3. With all other things which a Christian ought to know for his souls health for his vertuous bringing up so that when he is brought up in these things the witnesses have done their duty and are absolutely discharged either at confirmation of which by and by or at furthest at the day of marriage It is true it seems to be usually objected that even children were admitted to be witnesses for children but let not the Church of England be blamed for that abuse for she hath appointed that No Person be admitted Godfather or Godmother to any childe as Christening or Confirmation before the said Person so undertaking hath received the Holy Communion Quest. 5. Whether the Cross at baptisme accordinâ— to the Law of the Church of England be to be aproved Touching the lawful use of the Cross in baptisme we shall speak no other then what the Church of England hath her self spoken concerning this harmless Ceremony in her Canons Ecclesiastical where after a Preface touching the Princely care of King Iames of blessed memory to recoâ—cile differences by condiscending to remove some things that gave offence which in history we know to be true and in the Canon seems to be implied commends to all her true Members these directions and observations following First It is to be observed that although the Jews and Ethnicks derided both the Apostles and the rest of the Christians for preaching and believing in him who was Crucified upon the Cross Yet all both Apostles and Christitians were so far from being discouraged from their profession by the ignominy of the Cross as they rather rejoyced and triumphed in it yeathe Holy Ghost did by the mouths of the Apostles honour the name of the Cross being hateful to the Jews so far that under it he comprehended not onely Christ Crucified but the force effects and merits of his death and passion with all the comforts fruits and promises which we receive or expect thereby Secondly The honour and dignity of the name of the Cross begat a reverend estimation even in the Apostles times for â—ought that is known to the contrary of the sign of the Cross Which the Christians shortly after used in all their actions thereby making an outward shew and profession even to the astonishment of the Jews that they were not ashamed to acknowlege him for their Lord and Saviour who dyed for them upon the Cross. And this sign they not onely use themselves with a kind of glory when they met with any Jews but signed therewith their children when they were Christened to dedicate them by that badge to his service whose benefits bestowed upon them in baptisme the name of the Cross did represent And this use of the sign of the Cross in baptime was held in the Primitive Church as well by the Greeks as the Latines with one content and great applause At what time if any had opposed themselves against it they would certainly have been censured as enemies of the Cross and consequently of Chrsts merits the sign whereof they could no better endure this continual and general use of the Cross is evident by many testimonies of the ancient Fathers Thirdly It must be confessed that in process of time the sign of the Cross was greatly abused in the Church of Rome especially after that corruption had once possessed it But the abuse of a thing takes not away the lawful use of it Nay so far was it from the purpose of the Church of England to forsake the Churches of Italy France Spain Germany or any such like Churches in all things which they held and preached that as the Apology of the Church of England conâ—esseth iâ— doth with reverence retain those Ceremonies which do neithâ—â— damage the Church of God nor offend the minds of sobermen And onely departed from them in these particular points wherein they were fallen both from themselves in their ancient integrity and from the Apostolical Churches which were their first founders In which respect amongst some other very ancient Ceremonies the sign of the Crosse in baptisme hath been reâ—ained in this Church both by the judgement and practice of those reverend Fathers and great divines in the days of King Edward the sixth of whom some constantly suffered for the profession of the â—ruch and others being exiled in the time of Queen Mary did â—free their return in the beginning of the reign of our late dread Soverâ—ign continually defend and use same c. 3. Because indâ—ed the use of this sign in baptisme was ever accompanied here with such sufficient cautions and exceptions against all Popish superstition and erroâ—s as in the like cases are either fit or convenient The Church of England since the abolishing of Popery hath ever held and taught and so doth hold and teach that the sign of the Cross used in baptisme is no
the practise of the Church was warrant enough for him to follow and obey that custome whatsoever it were and to think it good and that he would believe that the Apostles Creed was made by them such reverence I bear to the Churche tradition they are his Majesties own words untill other Authors should be certainly found out and 2. it is of all humane testimonies the greatest in respect of the Wisdome Gravity Learning Prudence Godliness of those men that lived about the first centuries and were Governours in the Church of Christ but no waies is their authority to be taken or ought to be taken as the ground of a mansfaith and assurance since it is but the testimony of men Quest. 2. Whether the Church hath power to ordain ceremonies upon her members that are not ordained by God For the cleering up of this Question wee shall premise 1. That the Church hath no power to impose any ceremonies that are in their nature impious Exe. 20.18 nor 2ly such as may cumber men and hinder them in the cheerefull execution of the essentiall parts of worship like the Jewish constitutions there is a rule against that Luke 11.46 But if the rulers of a Church impose Ceremonies which are not contradictory to the Canon of faith or rule of the Word they have a power that will defend them in their so doing and no private person in the least ought to speak against the execution of that power In generall what ever may tend or what ever in their judgements will tend 1. To the edification of the Church 1 Cor. 14.26 there is a power given to put that in Execution Let all things be done to edifying Or 2. whatever in their judgements may be comely in the Church they have a Power to put that in execution 1 Cor. 11.13 Iudge in your selves Is it comely that a Woman pray unto God uncovered By this Text whatever is by the Officers judged to be uncomely may be removed and whatever is comely in their judgements by this power may be enjoyned in to the Church Or 3. What may in their judgements be orderly or make for an uniformity they have a power to put that in execution 1 Cor. 14.40 Let all things be done decently and in order Now that ceremonies of this nature may be imposed by Church officers upon her members and that lawfully and religiously may be proved in particular by these following Arguments 1. From the Apostles practice in the Church who besides other things as the changing of times and places for their assembling together and touching the administration of the Lords Supper sometimes at midnight and then at daytime we find in particular that Paul injoyned that in the Church women should be covered 1 Cor. 11.6 Which one might think a ceremony that might have been forborn And indeed in imposing of it the Apostle is not authoritative but persuaâ—ive He leaves it to the Officers themselves and to their own judgements A ceremony possibly that gave as great offence to some coy and fine Dames as c. And so be appointed a known Tongue in the Congregation if he had been in England he would have found some to have told him that he took away their Gospell liberty in the time when strange tongues were not an unusuall gift Now from this very action we may conclude the truth of that position now under defence for by the prohibition of the one it should seem to be practised and by enjoyning the other it should seem to be neglected The former might seem a needlesse ceremony what matter were it whether women are covered or no the other might be thought in some sence hurtfull that they might not speak with those tongues which God by his Spirit that bloweth where and when it listeth did furnish them withall in the Church but the Apostles had power and they give the Officers of the Church power to rectifie that errour or in any other that in their judgments should have a tendency to the robbing of the Church of that order that ought to be in it But further 2. From the Apostles Counsells and warnings to the Officers of the Church There are generall precepts given to the Officers of the Churches which are gravidated with this power and demonstrates that they have a commission to impose such ceremonies as they shall think fit for the good of that Church whereof they are Governours Saint Paul not knowing what should befall him at Ierusalem whether he was going from Miletus sent for the Elders of the Church of Ephesus and charges them when he was gone to take heed to the Flock over which the Holy Ghost had made them Overseers soreseeing that grievous Wolves should enter the flock Act. 20.28 From which precept or caution given by this holy Apostle I may truly argue without offence to any that whatever these Elders thought or in their judgments supposed might tend to the good of their Churches though not particularly commanded in the Word might be injoyned by them and the church of Ephesus was bound to obey them in that particular And a sin that was or would have been in any private person to have murmured grumbled against much lesse oppose the practice of and usage of them So from that precept to the Corinthians 1 Cor. 14.40 Let all things bâ— done in decency and in order we may truly draw the same argument that what time was thought fittest what gesture was thought fittest by them to preach in to pray in to receive Sacraments in or to administer Sacraments in what garments what gestures to give or to receive them in might be imposed on the people of that place by the Church governours through vertue of this generall precept Moreover Paul writing to the church of Philippi with it's Bishops and Deacons Phil. 1.1 Among other directions as Bewarâ— of dogs beware of evill-workers chap. 3.2 comes and desires them chap. 4.8 that whatsoever things are true whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report Think on these things Now here is such an Epitomy of all good works as none are comparable to it It may be called an abstract of the whole Bible and this written to the Bishops and Deacons let none be offended at the name Bishop I mean no body hurt Shall it be understood that this full pithy Exhortation reached only to their own private capacity as Christians and not to their publick as Deacons without question what in their judgements were lovely and of good report if used in the Church might be commanded by those Deacons to the Church by vertue of this precept as Church officers In that Epistle to Titus Paul shews him the end of his leaving him at Crete chap. 1.5 That he should set in order the things that are wanting c. Concerning the Ordination of Elders the Apostle had given him in charge at the first but let Churches be
in that he did it in the first month of his Reign nay more he did that in the first day of that first Month as may be collected from verse 17. of that Chapter he speaks to the Levites and calls them sons vers 11. by which he acknowledged himself tâ— be their Father and we are informed that they gathered themselves together at the commandment of the King some in our days would have questioned his authority by the words of the Lord vers 15. a King commanding things lawfull is a commandement of the Lord. They set the Temple in order sanctifie both it and themselves and informs the King thereof vers 18. The King rises early himself and gathered the Rulers of the City together but be will see the people worship God and goes to the House of the Lord and sets the Levites marke the King sets them that is orders them to stand in their places with Cymballs Psalteries and Harpes according to the Commandements of David and of Gad the Seer and Nathan the Prophet c. vers 25. In the distribution of the Levites in their places Courses and Offices these three consulted but that instruments of Musick was Davids own Ordinance appears both by the 27. ver of this Chapt. and also by Ezra 3.30 Where at the building of the second Temple these things were practised as from Davids authority with severall other places all being in order at the Kings appointment Hezekiak commanded to offer the burnt-offering upon the Altar ver 27. And he with his Princes commands the Levites to sing Praise with the words of David ver 30. Here is medling with the Church if there be any medling in the World But further God hath appointed that the Passeover should be kept in the first Moneth of the Year yet Hezekiah with his Princes takes Councill and agrees to keep it in the second Month a Proclamation made accordingly Chron. 30.5 If the Sun it self had not hasted to have gone down or at least gone back ten degrees upon the Temple of Ierusalem to have beheld this holy Kings zeal in meddling with Church affairs it had been no wonder Iosiah is famous for this even for meddling with the Church let the expression be excused the times forceth me so to speak whose Father Manasseth being dead who also had commanded his people to serve the Lord their God in reference to the duties of the Temple 2 Chron. 33.16 at Twelve years of age began to purge Iudah and Ierusalem from Idolatry makes a Covenant with the Lord before the Lord to walk in all his ways and statutes and caused marke all his authority and medling all that were presâ—nt in Iurâ—salem and Beniamin to stand to it 2 Chron. 34.32 For the people to make a Covenant among themselves and make their King to stand to it or c. is not good Divinity nay this King made all that were present in Israel to serve even to serve the Lord their God vers 33. Further He keeps a Passeover 〈◊〉 first Month and sets the Priests in their charges What a 〈…〉 here is would some of our English had said I should 〈◊〉 weary my Reader in a point so clear if I should insist on the practises of Zernbabel or other famous Princes who cast an eye to the Church of God and put out their hands to help her and how much they helped her so much their honour their grandure and their safety was augmented and confirmed both by God and man and indeed how shall their memories be blessed if they do it not It is sometimes a blot in good Kings and a dead flye that makes their anointing Oyl to send forth no good savour that the High places were not taken away Let Conastntine the great be honoured by the Christian World and King Edward the 6th of glorious memory be ever esteemed among the best of Princes and his Parliamentum Benedictum be of all generations called blessed 2. From that confusion and disorder that would inevitably besal the Church of Christ if Kings and Magistrates did not meddle with with it may this be proved What disorders fell upon the Church of Israel when their Kings and Princes took no notice of it is clear How God was worshipped is known and what in our days will befall her if Magistrates act not is easily to be conjectured Diversity of judgements would breed diversity of Doctrines and that will bring forth contention and that would produce confusion All Laws though made never with so good advice would be by turbulent spirits trode under foot if in the least they were crossed in their peevish opinions It were dangerous to leave all men to their own practices and opinions in matters of Religion Heresie might passe for Divinity and the doctrine of Divells might passe for that of God And how could it be restrained By a meeting of the Clergy or Presbytery you may say Who shall call that meeting Themselves Which of them Any one If any one call them together Then any one may chuse to meet but suppose a meeting by what authority will you make Laws By our own this is excellent doctrine at Rome Who would rehearse those Laws when you have made them Mum. There is no such power in the Word Presbytery so met that I know off as to ham-string any man from entering the Pulpit or Tongue-tye him when he is in it so that either the civill Magistrate must be medling or there will be no obeying 3. Either the civill Magistrate must meddle with the Church or there will be some that will be medling with his Throne The great Turk knows how necessary this is Pharoah King of Egypt knew it All Histories witnesse it the German Emperour subscribes to the truth of it and those among us that can but number 20. or 30 Years cannot be ignorant Murder Rapin Rebellion Treason Sedition Fire and Sword have been the direfull consequences of suffering men to preach and pray what they saw good without controul or constraint So long as there be men there will be failings so long as there are sinners there will be irregularities and therefore there must be Laws and bridles either the civil Magistrate must be medling or there wil be no living 4. From that contempt and reproach that would befall the Church if Magistrates did not meddle with her I am perswaded that it is for fear that Church or Church-Officers should be regarded that makes many deny the Magistrates authority in it if Solomon in all his glory honour the Priest he shall be respected in all Solomons Court The Church hath Noble Titles given her in Scripture and good Laws wil give her in the sight of men dignity thereunto there is honourable mention made of all the Ordinances of the Church and through faith they have got a good report it is fitting that their mouths be stopped that would defaine them and do slander them in the face of her own people There were some
the doctrine of Christ and appointed a way for the publishing of that viz. by Ordination were known not to be Catholical As the Church grew by her continued succession of Teachers she found Heresies to grow by her side and by casting her eye back by succession she found them to be no Teachers and finding by Tradition no such Doctrine taught by the Apostles as those men held out still as they appeared condemned them as heretical having no Disciple for the Author of their Doctrine taught nor no Apostolick man whom they did succeed as Teachers The Church usually spoke to those upstarts in appearing in this or the like language Quando unde venistis quid in meo agitis non mei shew when and whence you came what make you here since you are none of my Sons none of my Teachers knows you no such Doctrine hath been taught them by the Apostles who put them in their places and Offices Polycarpus was placed Bishop in the Church of Smyrna by S. Iohn unto whom no such Doctrine was taught as is by you Valentinians and Anabaptists Linus was made Bishop by Peter of the City of Rome who was taught no such Doctrine as you Novatians Arrians and Quakers do teach and from them downward in a right moral succession they were found but starcups by the way side God suffering in every Age some Heresie to grow whereby the faith and stedfastness of the Saints might be known and tried This Succession was one thing amongst many that kept S. Augustine in the bosome of the Catholick Church Multa saith he in Ecclesiae gremio me justissime tenent The succession of Priests from S. Peter's Chair keeps me of right in the Church Tenet Catholic ae nomen For whereas all Hereticks would be called Catholicks yet if they be demanded by a stranger where the Catholick Church is at which they meet that is where is that Catholick Church that teacheth as you do and where had it beginning they having neither Doctrine nor Teacher of hers all being upstarts there is none that dare undertake to do that In a word Catholick Ministers in all Ages could shew the very Places Chairs wherein there was not onely a moral succession in purity of Faith and Doctrine but a local Succession of Priests or Ministers from the Apostles themselves who were immediately called by Christ as the Church was in constituting and by him directed to be given to others by them as they did and enjoyned those to give it to others as in the Epistles of Timothy and Titus and so to keep it in the Church constituted until the end of the World He himself not once offering to alter that estâ—blished Rule as in the case of Saul though he was furnished with all inward Graces and naturâ—l Abilities for the Work yet he must have an external Call by Ordination and those seven men that were of good report full of the holy Ghost and of wisdom Acts 7.3 could not or did not exercise the Offices of Deacons the lowest Offices of the Church and therefore by our upstart-Preachers never medled withal without Ordination or Imposition of Hands Now Reader weigh but with indifferent judgement the above-named Succession and let me ask thee if any Mechanick Tradesman or every Lâ—y-person ought or should assume to themselves the Power of exercising in an authoritative way any Office in the Church in the least degree of it without this external Call of Ordination now the Church is constituted that way Or ought they to receive that power from the People For from the beginning the Church had never such power given to her Ordination is an act of Authority and the power of ruling was never in the People but in her Officers Every one or any two or three gathered had no power to constitute Elders but Timothy onely and such as were deputed by him Ought then according to the Scriptures any of our Hereticks to be looked upon as Gospel-Ministâ—rs not having this Gospel-call Or ought he so to look upon himself because of his Holiness Parts Abilities Graces Gifts doth he finde the Spirit prompt him call him furnish him with whatever belongs to that Office in an inward way and the Spirit to assist him at all times in an eminent way so had Saul so had the seven Deacons yet they must be ordained and by those that had the power given unto them from Church-Officers of an Apostolical nature viz. by Ordination And though some few Members of the Church should out of their over-much zeal choose one to be a Teacher to them to be râ—led guided taught and instructed yet this can never give them authority to dispense the Sacraments or exercise the Keys or make him to be owned as a constituted Minister no more than when two or three give up themselves to be advised ruled commanded by another man which their so doing makes him not a Constable Judge or Justice in respect the power of making such Officers was not given at all to them So here though their rash zeal will have a Lay-person to teach them yet they ought not to own him nor he to esteem himself as a Church-officer since Ordination makes onely that which the People had never in their power and therefore cannot give that Office unto any When Christ was taking his leave of his Apostles and going to the Father Matth. 28.20 he promised to be with them to the end of the world Now Peter and Thomas and the rest being dead it cannot be personally understood of the Apostles but successively in their followers and they were to teach whatever Christ commanded But the Apostles never taught such Doctrine to their immediate Successors as our Hereticks teach now particularly this That people might ordain or that men by reason of their Gifts or Graces might assume to themselves the authoritative Act of reaching binding and loosing nay of exercising a Deacons Office which is the lowest which I cannot remember any of our Hereticks to go about once to touch though it be the passage to the oâ—her Offices of the Church by Apostolical Constitution but jumps immediately from the Shop into the Pulpit by his Gifts judging himself sufficiently qualified and because of the peoples call sufficiently ordained for such an Office unto whom that power was never given Neither do I envie any mans gifts would all the Lords People were Prophets let these men shew me their Succeâ—sion and let me perish if I give them not the right hand of fellowship And seeing they give out themselves for lawfull constituted Teachers in the Church as Paul as Timothy as Titus or as the seven Deacons give me leave to ask them how they came in and how they got thâ—t power if they came not in by this door they must pass for thieves and robbers and therefore no Teachers and those people that ordain them for rebels and traytors for setting up Governors and appointing Officers in another way than he
Churches constituted for they have no Sacraments this follows upon the former and rises morally from it where there is no Minister or authoritative Officer there can be no Sacraments they being the Seals of the Covenant of grace which is made unto believers either when they are incorporated or confirmed in the body of Christ which is the Church Ephes. 1.23 Thy are also called broad seals of heaven that of the spirit being the private by which the receiver is assured of the pardon of his sins Now to the private Christian did Christ never give the keeping of or the power of delivering those seals The People were never Lord-chancellours of these things whether singly or collectively taken therefore they cannot give nor dispence them to another Iohn the Baptist was called from God immediately to baptize so were the Apostles by Christ who Ordained none nor Baptized none but them while the Church of Christ was constituting God was pleased so to do but after the Baptists death and the Apostles call no such extraordinary acts but all must receive now that power from the hands of the Apostles by Ordination The Church may say to those men when they come to dispence the Seals Peter I know Paul I know Stephen I know Nicanor I know Timothy I know Titus I know but who are you if you say you were or are Ordained by Christ he Ordained none but his Disciples if you were Ordained by his Disciples show it by your Commission wee shal know whether Baptisme be from Heaven that we may believe or from men that we may not be mistaken in it Possibly the peoples Election and deputation is produced for this authority which is to be equally regarded as he who should come with a Commission from a mans own son for the Father to execute the power or Office of Justice of the peace which is to be scorned his Son having no power to grant such Orders or give such Offices The power of Ordination search the Scriptures was never granted to the people neither in the Old nor New testament We find indeed Micha Iudg. 17. having a House of Gods and an Ephath and a Teraphim consecrating one of his sons for a Priest though of the tribe of Ephraim of which tribe Mosâ—s spoke nothing touching the Priesthood He afterwards Consecrated a Levite to be his Priest verse 12. which was an Office peculiar to the Sons of Aaron not to the Levites in common but who gave Micha the power of consecration how can he consecrate any Priest at all this moved him vers 6. In those days there was no King in Israel but every man did what was right in his own eyes there being no Magistrate or Governour to keep the people in awe An Ephraimite may consecrate and offer Sacrifice and the Worship of God being contemned through the disorder of the times a Levite is forced to wander for a place and assume the Priesthood The want of Government was the cause of this and other evils that followed upon it The self-same cause is the reason of the irregularity that hath lately been in England touching Micha's even Peoples ordination of Priests which power was never given to him nor them In one thing Micha is to have his due applause he would have none to offer Sacrifice in his House a priestly Office before he were consecrated i.e. before he were ordained Priest he had read in the Law what Sacrifices Duties were appointed in the designation of men into that Office his Son nor the Levites not being of that line unto whom by a natural succession the Office belonged he saw a necessity of making them Priests for he must worship God and if they be Priests they must be consecrated he knows nor how or where to procure another â—â— therefore takes the Authority to himself of Consecration And truly such Priests as he made and himself that made them and the Worship they gave by him and the gods they worshipped too were suitable to each other Even such are they though in this particular worse who will offer to design or depute any to be their Priest or Minister who are not of that line to whom by a moral Succession that Office onely belongeth by their being deputed and set apart for that Office by the Sacrifice of Prayer and Supplication and with the ceremony of Imposition of Hands by those who have received that power by Apostolical Tradition Possibly he may produce his own Gifts of Holiness Utterance Aptness to teach Courage Zeal with all other Gifts that are possible to qualifie men inwardly for that Office and indeed may shew a Call from God which he supposes ought to be sufficient to testifie that his Baptism is not of men or to demonstrate that he is a man sent from God authoritatively to teach and administer the Sacraments to his Church But the Church values not those in this nature for so Paul was qualified also and Barnabas qualified and called of God for that Office yet God will have them to be constituted authoritative teachers in the sight of the Church by the Laws that were by him appointed for the Church viz. by Ordination or Imposition of hands Act. 13.3 So Stephen Nicanor Philip c. Acts 6. were men of honest report full of the Holy ghost and wisedome yet the lowest Office in the Church cannot they neither do they offer to perform in that Ordination from the Apostles Upon this ground the Church hath reason to deny their Authority and we deny that they have power to administer Sacraments the bread that they brake is not the body of Christ the cup they offer is not the Communion of the blood of Christ shed for the remission of sins they have not received this power of the Lord because not from his Apostles of causing Bread to be by faith beheld as the body of Christ nor Wine to represent the blood of Christ. In a word let us see how or when they received power from the Apostles otherwise they must passe for counterfeits and cheats and the offence so much the more hainous as it 's a counterfeiting the Great Seal of Heaven to bring Christs Spouse and her children in an errour in matters of so gâ—â—at concernment as the Seal of the Remission of their sins but she knows his hand and though they should come with never so much show of humility nay confirm their calling by miracles she is not she will not believe it Christ her Husband hath forewarned her that such should come and charged her not to heed them not follow them but shun them and avoid them 3. Should we Church those segregated Congregations as now constituted we must and are to un-Church all the Churches that now are or that ever have been in the Christian World They taught and teached the contrary they maintained and dyed for the contrary they walk Autipodos to one another there is a great diversity in their walking thus constituted as
truth to hear the word of God preached and to obey those that have the rule over them is a Catholicks practice even in their reproofs Suspentious Excommunications c. they know their preaching is the power of God unto Salvation I Rom 16. and the â—other is necessary for the saving of the Spirit in the day of the Lord Jesus I Corinthians 5.5 There are some among us that imagine themselves distinct Châ—rches from us in this particular viz for the separating themselves from the ministery as now constituted upbraiding their Minister perhaps his receiving his dues which he is no more to lose upon that account then a man is to lose the milk or the wooll of his beast at night upon the account that it wandered at Noon Untill they be cast out of the Church by Church censures and by those to whom that power is design'd their separation hiâ—der no more their union with us in the body of the Church then a Boyl scab or a sore hinders the continuity of the parts of a man or no more then a Malignant Fever takes away the being of a person so that in some sence we look upon them as Members of our Church but itchy ones scabby ones as members in our Israel but as troublesome ones untill they be cast out and then for me they shâ—ll be looked upon as Publicans and Heathens and so by all the members of the Catholick Church for being cast out of her who is the only Church they must so be and so long as they are in her they are of her their own separation availing us no more then a mans willing confinement of himselfe to his house makes him a Prisoner in Law when he is commanded forth to action 4. It consists in that Communion that they have each member and each part with another they have the benefit of each others prayers they are all walking in one way by one Rule working all one work expecting all one reward acted by the same spirit carried forth upon the same Motive and armed with the same weapons fighting against the same Enemies building each other in their most holy Faith Iude 20. 5. It consists in that union and communion that they have with Christ he is their head and whereever they are as members of him they have life sence and strength from him in him they all live move and have their being The Church hath also communion with Christ and that both in his Person and in his Offices and Sufferings 1. In his person every part of her is a Member of his body they are bone of his bone and flesh of his flesh Ep. 5.30 and he that is joyned to the Lord is but one As the Holy Ghost did unite in the Blessed Virgins Womb the Divine and humane nature of Christ and made them one person by reason of his formation of the body whereby Câ—ist is of our flesh and of our bones so the spirit unites us to the person of Christ by the gift of faith that we are of his flesh and of his bones and members of his body For suppose a man to be so many Cubits high that his head should reach the stars and his hands stretch to either side of heaven and one foot stood upon the Sea and another upon the Land yet these members being knit together by natural Arteries informed by the same specifick soul they might truly be said to have comunion each with other even so though Christ be in Heaven and part of the Church with him and we on earth and so should seem to be a great distance from each other yet the distance is not so great as to make a distinction of the parts or separation of the head from the body by that fore-mentioned supposition we may be said to be united to him and therefore are hereby to have union each with another 2. In his Offices What Offices Christ executes as Redeemer of the World in order to the great end of bringing his Church together the same Offices doth he make his people to receive through the unction of his spirit untill and at their coming home he hath made them Kings Revel 1.6 makes them reign over all lusts and have dominion over all the powers of Hell and Earth and hath both Thrones and Crowns for them in Heaven and he hath made them Priests Revâ— 1.6 in as much as they are dayly offering up the Sacrifice of burnt Offerings whole burnt Offerings of Praise prayer and thanksgiving he hath made them Prophets Io. 15.15 in as much as they know the Will of God and the mind of God is made known to them for what ever he had received of the Father he made known unto her 3. In his sufferings She must drink of that Cup that he drunk of and the Church must be baptized with the Baptism he was baptized withall Matth. 20.23 He drank of the Brook by the way and they must taste after him it 's their priviledge that are his Members to suffer for him Phil. 1.29 He drank of the Cup of affliction in the Garden and all his followers must pledge him Christ ought to suffer Luke 24.26 nay did it not become him to suffer Heb. 2.10 And it is decreed that all must suffer before they enter into glory for this suffering with Christ is a dying with him which must precede rising with him which must go before being glorified with him in all these do the Members of Christ which is the Church hold Communion and have Union with him Quest. 9. Why is the true Church called holy We believe the Catholick Church to be holy yet not that we hold all to be holy that are in it In a great mans House there be Vessels of honour and of dishonour some in the Church have a form of holinesse but denie the power of it there are Tares in the field as wel as Wheat there are bad as well as good fishes took with the Net of the Gospel Mat. 13.28 Would all the people were holy yet we believe that the Church is holy 1. For holinesse she aims at for this she prays fasts reads receives the Sacraments all the acts that she and her children do is upon the accoâ—nt of holinesse the Scripture cals upon her to be holy as God is holy and she calls upon God to sanctifie her thorowly by the washing of water and the Word to be presented as holy before him Eph. 5.26 2. It 's a holy Rule she walks by It is a holy pure and undefiled Law as silver purified seven times it hath no Impurity in it Psal. 19.8 3. It is a holy profession she maintains she hath places to worship in she hath holy Ordinances to live by she hath a holy calling for she is called to be holy all other Congregations live by sence but she by faith 4. It is a holy Lord whom she serves she serves the Lord Christ she worships through him that God that is so holy
that had spoken it in the Psalm the truth had not performed it so exactly in the Gosple 4 According to his pleasure were they spoken and at his good wil were they uttered by them The spirit of prophesie did not always abide upon the most holy Prophet hence Advenit Verbum Iehova The Word of the Lord came is a usual phrase among the Prophets Elisha was a man of God and yet the Lord had hid the Shanamites grief from him 2 Ki. 4.2 When he put it in their mouths then they spoke and not before they were his words for untill he spoke to their hearts their mouthswere shut up end they remained silent till the Word of the Lord came there was neither voice nor hearing in truth what he spoke they uttered and when he was pleased to be silent they were forced to be mute 5. The prophesies did but open a passage for him and the whole of them had a tendency to him the Law in all its Ceremonies and in all its precepts doth but lead us conduct us point out Christ unto us it hath no Language in it but Christ in it's Condemning power it is a harsh School-master to drive us to Christ Gal. 3.24 The Gospel hath the self same end viz. To bring us to Christ he stands as it were between both Testaments the Prophets behinde him Call but to touch the hem of his garment and come under the skirt of his apparel the Apostles before him call upon men to imbrace him in their arms by faith joyfully and he himself in their mouth utters but what he delivered in person Come unto me all ye that labour Mhtth. 11.28 6. They are his words in respect of that power and that Commission he gave to holy men to write and teach them he gave the Apostles power to preach and a Commission to teach all Nations Matth. 28.19 It was he that took the Apostles from their other Callings and gave them authority to teach what ever he had commanded They did nothing untill he gave that power and assoon as they received their authority from him they began that heavy though holy Imployment 7. In regard of the publication and promulgation of them whatever was spoken was spoken in the name of the Lord all was preached in the name of Christ they desired to know nothing more then Christ they called upon men to believe in Christ they baptized in the name of Christ not by their own power or holiness but in the name of Iesus Christ of Nazareth did they work their miracles Acts 3.6 It follows then that the whole Scriptures in what way soever delivered whether by vision inspiration dreams by signs by voice by writing by Urim and Thummim by men or by Angels by Prophets or Apostles for God spoke divers ways to our Fathers Heb. 1.1 All of it and every part of that All is the word of Christ which we must have to dwell in us for the words are Imperative Imperativo praceptionis a duty that we are to avoid then and shun him that would seek to turn us from the Faith of that word here enjoyned The Apostle is pleased to call the Scriptures the word of Christ rather then the word of God for this probable reason At this time these Colossâ—ans were infected and in danger to be drawn to the old Rites and Ceremonies of the Jewish Church by self-seeking men who desired them to look back to the word wherein indeed these things were written Col. 2.16 but now since he exhorts them to the studie of the word of Christ he foresees and knows that by the word of Christ they shall learn that all those Ceremonies were but as shadows and since Christ is come not binding for which cause he chooseth rather to call it the word of Christ that those Hereticks might not take any advantage to corrupt them which they might have done if he had said the word of God From this we might draw many inferences we shall at this time collect two one concerning the Ministers of Christ the other to all the Professors of Christ. 1. Concerning the Ministers of Christ. Let them not hereafter be afraid of man nor of the son of man let them be bold to say to any offender Non licet tibi with Iohn the Baptist It is not lawfull for thee Mat. 14.4 Let their faces be strong against the faces of men their foreheads strong against their foreheads that they be not dismayed at their looks Ezekiel 3.8 9. the word is not theirs but the Lords Let the word of God be spoken with boldness Acts 4.31 Christ speaks as one that had authority Matth. 7.29 and he hath given authority and power to his servants to charge men to their duty 1 Tim. 6.17 where God threatens sin they must not be afraid to pronounce punishment The Lord God hath spoken who can but prophesie Amos 2.8 As they are to preach it with Authority so let them study it constantly where shall the Ambassadors of the most High know the will of their great Master but here Till Christ come let them give attendance to reading A Minister must be a man apt to teach 2 Tim. 2.24 And it s this alone that can fit him for that function In these lyeth the substance and matter of their Commission therefore they must be looked into studied upon 2. To all the Professors of Christ to all that name the name of Jesus let them freely hear me touching these two particulars 1. Let none of them trust believe or depend upon any new or immediate Revelation for his happiness there are in this Age many that trust to those raptures of the Spirit as they call them and will have no other word dwell in them then that word that the Spirit within suggests within casting aside and refusing the Scriptures as useless and unnecessary because a word without But I hope you have not so learned Christ. We shall carry a small time upon the search of that Spirit pretended to trying it by the Scriptures the touchstone of truth and we shall see if those breathings of the Spirit be different from the blasts of the Prince of the power of the Ayr that rules in the children of disobedience 1. It doth not those things that the Spirit of God should do not to insist upon particulars there were three general Acts that Christ promised his Spirit at his coming should perform unto Believers and this Spirit that goes abroad in this Age performs none of them as may appear by a rehearsal of the severall acts themselves 1. Was to bring to remembrance what ever Christ had spoken Ioh. 14.26 This was to be his work then and his work with all believers is the same now what Christ hath taught what Christ hath spoken is the Spirit to bring to remembrance which he will send That Spirit therefore that teacheth and puts that in the minds of men which Christ never spoke cannot be that spirit sent of
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
receive the seed upon good ground thus to know is only Life eternal he that thus knoweth shall no longer be called a Servant but a Brother a Sister and a Mother to Christ Iesus Matth. 12.50 SECTION II. THe next thing to be opened is to discover what it is to be well acquainted with the holy Scriptures this appears by what hath been already spoken yet for further demonstration to be acquainted with the word of Christ is 1. To know it from all other sayings of the world we are to know the very face of Scripture in the greatest croud of the wisest Sentences and know it from all the wisdom of the gravest Fathers For 1. We cannot otherwise reverence it as we ought we are to tremble at the word of God Isa. 66.2 There is such a Majesty in the word that we are to esteem the very feet of him beautifull that brings it when the voice of God soundeth in our ears if we cannot discern the Royaltie that is in it we are not like to esteem it as we ought or as God requires 2. We cannot otherwise believe it as we ought by not knowing it we may be drawn to doubt of the truth of it in discourses while men are dehorting from this or that vice or exhorting to this or that duty and intermingling either threats or promises the truth of both may be doubted either to the hardening of men in their sin or to cool their affections to the duty 2. To bear it in our mind above all other things in the world our hearts must love it above all see that our thoughts affections our desires our meditations be busied about the nature of it precepts of it promises of it and what ever we forget let us never forget his precepts Psal. 119 93. Let us make it our Companion by meditating upon it all the day ver 97. 3. To make it the Rule of our lives above all other things some walk after the ways of Ierobuam others after the counsel of the ungodly some râ—ns with a multitude to do evil others walk after their own inventions many walks after the flesh others according to the Prince of the power of the ayr the Spirit that now workeâ—h in the children of disobedience But we have a more sure word whereunto they do well that take heed as unto a light in a dark place until the day dawn and the day-star arise in your hearts 2 Pet. 1.19 And as many as walk according to this rule peace be on them and mercy Gal. 6.16 make the word therefore a Lamp unto thy feet and a light unto thy paths and then thou art acquainted with it SECTION III. WE are now to confirm the Doctrine by other places of Scripture in the doing we might muster up Legions of Arguments we shall content our selves with a few such as these viz. Among other warnings given the people of Israel there is one Deut. 11.18 to take heed that they served not other Gods Therefore ye shall lay up these words in your heart saith the Lord and in your soul â—ind them for a sign upon your hand that they may be as Frontleâ—s between your eyes and ye shall teach them your children speaking of them when thou sittest in thine house and when thou walkest by the way when thou liest down and when thou risest up and thou shalt write them upon the door posts of thine house and upon thy gates c. All which put together as laying the word up in their heart and soul teaching it their children always speaking of them it will amount to as much and hold forth the same thing the Doctrine doth We read again Deut. 31.11 12. that men women and children and the stranger that is in Israel must be gathered together That they may bear and that they may learn and fear the Lord God and observe to do all the words of the Law All sorts of persons must hear the Law learn it and observe it Also Iosh. 8.35 There was not a word of all that Moses commanded which Joshua read not before all the congregation of Israel with the women and the little ones and the strangers that were conversant among them Here the above mentioned Law is put in execution and performed by Ioshua no doubt but for the same end which the Lord commanded by Moses which was that they might learn to do accordingly The same did Iosiah 2 Kings 23.1 2. Who sent and they gathered unto him all the elders of Judah and Jerusalem And the King went up into the house of the Lord and all the men of Judah and all the inhabitants of Jerusalem with him and all the Priests and Prophets and all the people both small and great and he read in their ears all the words of the book of the Covenant so did Ezra Nehem. 8.2 3. It is a great charge in the Gospel to search the Scripture Iohn 5.39 and all as new born babes are to desire the sincere milk of the word 1 Per. 2.2 We cannot be ignorant that the man that would be blessed ought to have his delight in the Law of the Lord and in his Law doth he meditate day and night Psal. 1.2 Behold I come quickly saith Christ Blessed is he that keepeth the sayings of the Prophesse of this Book Rev. 22.7 These Laws and Precepts were never yet revoked and therefore they stâ—nd in full force and vertue signifying that it is the duty of all to have knowledge of and to be well acquainted with the word of God the Text it self seems to be Imperative Imperative praeceptionis Let nothing that is let neither Doctrine nor person whatsoever hinder the word of Christ from dwelling in you what means then the bleating of the sheep nay rather the lowing of the oxen in our ears nay rather the barking of Dogs against this Truth Beware of Digs Phil. 2. He that barks against the Scripture against the whole Scripture surely denies that Christ is come in the flesh and therefore is an Antichrist nay denies that there is a God and therefore is an Atheist For 1. It was Gods main drift purpose and intention in sending his Prophets and Ministers Rising up early and sitting up late giving precept upon precept line upon line Isa. 28.10 to have his people know his word and learn his Law 2. It was the end of Christs Incarnation and of his dwelling among men that his words might sink down into the hearts of men and possess their souls and spirits To this end was he born and for this cause he came into the world that he should bear witness to the truth Joh. 18.37 and the word of God is truth 3. It was the end of the Holy Ghost 〈◊〉 Inspiration when he inspired the Apostles in preaching and writing was it not for this that men might be saved by believing and obeying I write to you little children saith the beloved Apostle c. I write to you Fathers c. I write
2 Peter 1.29 And as many as walk according to this Rule peace be on them and mercy and upon the Israel of God Gal. 6.16 Hence it is that the Scriptures are called Canonical because they contain and give a perfect Rule of all things conducing to salvation 4. God hath now ceased to repeat any new matter to his Church or for giving them any other Rule We must know that God who at sundry times and in divers manners spake in Times past unto the Fathers by the Prophets hath in these last days spoken unto us by his Son Heb. 1.1 We are to expect noâ—hing now but to walk according to what his Son hath given us and to the word his Son hath left us God hath revealed his mind by his Son to the world and there stops his Son at the time appointed will come to Judge according to this Rule that he hath left behinde Him 5. By this Rule only can the soul be satisfied and peace secured when this Rule is left what Rule can man have to walk by nay how many Rules shall he presume to settle himself by when this is laid aside All other are so full of uncertainties so loaded with doubtings so liable to exceptions so uncomfortable in distresses so various in their natures that like Noahs Dove Gen. 8.9 the creature can get no rest for the feet of its soul untill it pitch upon this again When he that is builded that is ruled and fitted to upon the foundation of the Apostles and Prophets Iesus Christ being the chief corner stone groweth unto a holy Temple c. Ephes. 2.20 being â—â—stened secured and confirmed he grows in holiness and purity and in Christ is quieted and glorified 6. The Spirit of God it self when it acts within us is to be tryed by this Rule We are not to believe every Spirit but try whether they are of God 1 Ioh. 4.1 And this is one way to see if it speak according to the teaching of Jesus Christ or not Ioh. 14.26 The Doctrine that St. Paul taught was by the infallible Spirit of God and yet the Bereans are commended by the same Spirit for searching the Scriptures to understand whether the things thâ— were spoken were so or not Acts 17.13 7. We should open a wide door to all impieties and prophaness should we admit another What Laws might not be baffled by pretence of the Spirit what murders thefts might not be committed under the notion of a Call from God What man could be secure of his life or his goods if men might walk according to their own wills How often is that in Scriptures In those days there was no King in Israel but every man did that which was right in his own eyes And what villany was then committed is clear and obvious 8. We have seen sad wanderings and dangerous paths since this doctrine of inward Light was known or broached The sâ—me teacheth the Reformed Churches of France Art 2. Belg. Art 7. Bohem. Art 1. Helvet Art 1. of Ireland Art 5. and Article 6. of the Church of England The Article it self is this Art 6. of the Church of England Holy Scriptures containeth all things necessary for salvation for whatsoever is not read therein nor may be proved thereby is not to be required of any man that it should be believed as an Article of Faith or be thought requisite and necessary to salvation c. Quest. 3. Whether men may come to a saving knowledge of GOD without the Scripture That there is a natural knowledge of God in the hearts of men cannot be denied by him that knows his own soul the Nations never so barbarous acknowledged ever a superiour power and supreme being unto whom they called for help in their distresse but a spirituall saving knowledge of the true God is only to be acquired from the Scriptures but we must distinguish 1. Between Infants and the Adult how God works upon Infants in a saving manner to fit them for himself is a Theam the Scripture is dark in that Infants may be saved and that some are is easie to be defended though they are not capable of knowing God by Scripture the Question is to be understood of the Adult and such as are grown in years 2. Of the Adult there are two sorts some that never had the Scriptures unto whom the knowledge of Christ never came these we ought not neither will we judge them but leave them to rise and fall to their own master and others that have the found of the Gospell unto whom Christ hath been preached of them only is the Question proposed 3. Those that have the sound of the Gospell are of two kinds Some of them God hath bereaved of the use of sence or understanding one that is born deaf another that hath not the uâ—e and exercise of Reason we must behold as perpetuall Infants and leave them to the Judge of Israel that will do justly And others there are unto whom God hath given the benefit of sence use exercise and reason those then who having their understandings open to receive the Gospel and opportunities of hearing can have no knowledg that is saving without the Scriptures For 1. There was never any other way given by God The Scriptures since their composing have been by God given unto men that men might live by them know him serve him in this only is the way to motives for holynesse and piety here alone can we read of Heavens glory to stir up zeal and of eternall life to cause diligence 2. There was never any other way known to the Church of Gods The Scriptures are written that ye might have life through his name Joh. 30.31 The Church of Ephesus is recommended to this Word by Paul it being alone able to build them up and give them an inheritance among them that are sanctified Acts 20.31 Blessed is he only that keepeth the sayings of the prophesie of this Book Rev. 22.7 3. We are to shun him nay curâ—e him that wâ—â—ld teach us another way For though we or an Angell fâ—â—m Heaven preach any other gâ—spel unto you that is that holds ouâ—â—nothâ—r way to be saved then is in the gospel then that which we hav◠〈◊〉 unto you let them be accursed As we said before so â—ay â— now again If any man preach unto you any other gospell let him be accursed Gal. 1.8 9. An Angel who is incompassing the Throne of God dayly and whom â—od useth as his Messenger Ordinary should he as from God reveal another way of salvation though by his very nature and holynesse he might allure men to this doctrine but forewarned forearmed he were to be Anathema Maranathâ— 4. What need we any further witnesse we our selves have heard him say To the Law and to the Testimonies Isai. 8.20 Thou shalt not go aside from any of the Words that I command thee this day to the Right hand or to the left Deut. 28.14 Quest. 4. Whether Perfection may
they dye like men Psal. 82.7 and after death commeth judgement Heb. 9.27 2. Ministers must read the Word St. Paul seriously pressingly exhorts his Son Timothy to give attendance to Reading 1 Tim 4.13 It is the Scriptures that he professeth he is come to open therefore his heart and breast above all mens should not be shut against it He cannot execute the Office of an Ambassadour that is ignorant of the Nature of his Commission nor he of a Divine that is not wel read in the Word of truth God in some sence never gave his Pleâ—â— potentiaries to a Minister but the Scripture always is proposed for this Rule he must be therefore an Aâ—ollos mighty in the Scriptures Acts 18.24 His calling is to draw men from darknesse into light from the power of Sathan to the power of God Act. 26.18 The light therefore of the Scripture ought to be in his hand constantly and the Gospell which is the power of God ought to be in himself powerfully 1. That he might Preach the Word boldly 2 Tim. 4.2 Prudently Eccles. 12.10 11. Aptly 1 Tim. 3.2 Savingly 1 Tim. 4.16 2. That he may pray servently Iames 5.14 15 16 17. 3. Administer the Sacraments purely 1 Cor. 11.23 4. Visit the sick comfortably Iam. 5.14 5. Convince the gain-sayer strongly 1 Tit. 9. 6. Reprove and admonish the Offender meekly 2 Tim. 24 25. 7. That he may save himself and all that hear him Eternally 1 Tim. 4.16 3. All people must read the Word No person is exempted of what degree quality or condition soever high or low rich or poor Male and Female ought to perform this duty Every one must let the Word of Christ dwell richly in them that would dwel with Christ enjoying those Riches that shall never fly from them the truth of this appears from what hath been spoken in the proof of the Doctrine yet by way of supplement let us adde 1. The rich and high ones of this earth must read the Scriptuâ—e 1. That they may not set their hearts on riches Psal. 62.10 2. That they do good to the poor 1 Tim. 6.18 especially toward the poor Christian Gal. 6.10 and that he might do both bountifully not grudgingly 2 Cor. 9.6 7. 3. That they be not high-minded 2 Tim. 6.18 4. That as God hath blessed them above others they might go in holynesse and devotion before others Matth. 5.16 5. That their works of charity might be suitable to their plenty 1 Pet. 4.9 10. 6. That they might not oppresse the poor Isaiah 1.17 7. That they may render to all their dues Rom. 13.7 8. That they might be rich toward God Luke 12.21 Laying up for themselves A good Foundation against the time to come that they may lay hold on Eternall life 1 Tim. 6.19 2 The poor and low ones of this Earth must read 1. that they may never distrust Gods goodnesse to themselves and their posterity Gen. 48.15 16.2 that in patience they may possesse their souls neither grumbling against God Iames 5.10 11 nor grudging or envying any man Psal. 37.1 3. That they might with the stronger faith pour out their desire before God for things they stand in need of Psal. 42.8 4 That a Momentary affliction may work for them a more Eternall weight of glory 2 Cor 4.17 5 That they be not false accusers Incontinent fierce despisers of those that are good Traytors 2 Tim. 3.3 4. Again 1 All the male-kind must read it 1. For they were made according to Gods image which consisteth in knowledge righteousness and true holinesse which the Scripture worketh in men Ephes. 5.26 27. 2. That they may admire Gods wisdome goodnesse and greatnesse in making all creatures for his use Psal. 8.6 3. That they may use all those gifts to his glory which he gives to them 1 Corinthians 12.8 4. That they might not be drawn aside by the flattering tongue of a strange woman Prov. 6.24 5. That they might be temperate and sober in the use of all Gods creatures Ephe. 5.18 6. because the Scriptures were written to them It s written to Fathers 1. Iohn 2.13 to young men to little Children v. 14. It s written to old men and young men therefore they must read it as an Epistle sent to them from God for the ordering of others and cleansing and purifying themselves 2. All the Female kind must read it the weaknesse of woman should be a spur to excite them to the knowledg of the word of truth I have read of one Catharina Alexandria who during the persecution of Christian Religion An. 309. did so rationally refuse the practises of Heathens and Infidels against the faith of Christ that she caused severall of the wisest of them to subscribe to its doctrine and turn Christian their most accute reasons being blunted with that divine wisdome which appeared in that virgins tongue But to proceed that sex is to study the Scriptures 1 That they may continue in Faith and Charity and holiness with sobriety and be saved by Child-bearing 1 Tim. 2.15 2. That they may so demean themselves as may give no occasion to any to be enticed or drawn after them Gen. 14.1 2.3 That they provoke not the Lord to anger through pride haughtinesse and disdaine Isa. 3.16 4. That they may keep within those bounds God hath set them and not exercise authority over the man as to preach c. 1 Cor. 14.34 1 Tim. 2.11 12. SECT 2. WE are now to give some directions touching and about Reading and they shall be 1. Before Reading 2. In Reading 3. After Reading By these as by three doors the Word of Christ enters in and dwels 1. Before Reading 1. Pray that God would give knowledge to understand his Word It was Davids Petition Open thou mine eyes that I may behold wondrous things out of thy Law Psal. 119.18 the naturall man cannot see the things of God 1 Cor. 2.14 The Spirit of God must make us to understand the things of God In his Word there are many things hard to be understood and in them we may easily miscarry there are also many things plain and they have a further reach then man can at the first perceive Let God be called upon therefore that he would open thine eyes and cause thee to understand the meaning of the Holy Ghost The Saduces did read and yet erred in that great doctrine of the Resurrection not knowing the Scriptures 2. Pray that thou mayst profit by the Word Read not Scriptures to put off time but to prepare for Eternity it is best for thee to desire this if thou profit not by Reading thou shalt be on the losing hand if it do thee not a great deal of good it will do thee much hurt if it dot subdue thy sin it will increase thy punishment Study not therefore the Scriptures to fetch thence curious and sinfull questions the forerunner of Heresie Tit. 3.9 10. but to increase thy spiritual wisdom Even to know God and his
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
with the flesh might and doth breed bad and unwholesome humours in the body of which Noah might have been ignorant or at least would caution him against it and the Israelites we know are most of all forbidden those beasts and fouls and fishes that in their own natures do breed no good nor wholesome nourishment to the body whatever the matter was above other Countries Israel had most Lepers God suited their fare according to the nature possibly of their foyl forbidding in it selfe what might harm their healthy constitution and among other things forbid them blood or to eat flesh with the blood or flesh not well blooded as being grosse food and tending to the hurt or detriment of man 2. Morall blood might be forbidden to the Jews 1. To separate them and keep them from the practice of the Gentiles who eat and drank the blood of those Creatures they offered in Sacrifice to their false gods That Israel was a people prone to Idolatry it is known no Nation was more they might quickly learn this piece of Gentilisme which to prevent this Law might be enjoyned them 2. To dehort or keep them from cruelty to teach them by prohibiting the eating of the blood of any not greedily to thirst after the life of any Creature or of their own kind that the Jews naturally are a cruell mercilesse and hard hearted people is known by a proverb to teach them therefore to be tender of the blood wherein is the life of all Creatures how strictly doth God give a Law concerning little Birds Deut. 2.26 that they shall not take the young ones with the Dam but to let her go So they are not to seeth a Kid in his Mothers milk Deut. 23.19 which literally to understand is not absurd which shows how farre God would have his people from the very appearance of cruelty 3. Mysticall and to the Author this is Instar omnium God would have the blood not to be eaten because he would have it sprinckled and poured out upon his Altar signifying that man for his Rebeliion had forfeited his lifeto the hands of Justice for it is said Levit. 17.11 And I have given it to you an Attonement for your souls For it is the blood that maketh an Atonemen for the soul. This is the mystery that is included in the prohibiting of blood it it makes attonemeâ—t and God would have it not put to any use for food of the â—o'y for he intended to be for the use even the Atonement of the soul which might by inspiration be known even to Noah and to the Fathers before Moses since the eating purely was not exprâ—ssely forbidden till now Since Christ by his blood hath made an Attonement for the souls of men there is no use to be made of blood now in Sacrifice neither is it a Creature can be used any other way then for food it must therefore be eaten or thrown away that is upon the account oâ— conscience to throw it away haâ—h an appearance of sin nay is a sin since there is a Rule in the gospell to make all things edible good for man to be eaten some say is a sin since it is forbidden in the gosspell at a Council of the Apostles and Elders Act. 15. In that Epistle written to the Churches of Antioch but this Scripture is also wrested which to demonstrate we shall briefly view the occasion of that Epistles writing The parties written the thing written of 1. The occasion of that Epistles writing A Church being planted in Antioch by the conversion of many Gentiles to the Christian faith some Jewish Preachers yet believers taught unto them the necessity of keeping the Law of Moses Act. 15.1 if they would be saved and v. 5. this discouraged the Gentiles much from or in believing in Christ the Law being to the Iews themselves an unsupportable burâ—hen as is implyed v. 31. Paul and Barnabas dissented from such teaching maintaining that Believers were not at all tyed to Moses Law Now the Houses Churches and Pulpits of Antioch were full of disputings and arguings the Iewish Doctors teaching one thing and Paul another No small dissention was among them v. 2. At length they think of an agreement Paul and Barnabas and others some of both opinions are sent to the Church of Ierusalem to know their minds vers 2. At their arrival there is a Councel called great controversy and much disputing there was the law of Moses must be kept if they would be saved ver 5.6.7 Peter rises so great is the difference Appeals to the Councel if among them whom God appointed to Preach he had not made choice of him to Preach to the Gentiles the gospel of Christ that they might be saved from whom as if he had said I received no such commission as to preach the Law of Moses as circumcision or the like Takes God to witness that all times God had testified of his content sufficiently and was satisfyed in the Gentiles beleiving without their keeping of the Law of Moses by giving them faith and the holy Ghost vers 7.8.9 Maintains further that they tempt God that reach the contrary doctrine and hinder or may hinder the progress of the Gospell by putting on that yoake viz of the Ceremonial Law of Moses on the necks of the Disciples which neither we nor our Fathers were able to bear by which he holds forth that the law of Moses obligeth not the Church under the Gospel And therefore is to be taught by none and is any do they tempt God At this Argument the mouths of all opponents are stopped Peter had been an eye witness of our Lords death and resurrection He got a special tripled comission to feed the sheep of Christ And at Gods Appointment did preach to the Gentiles the gospel and not the Law that God had blessed his preaching by giving the Gentiles Faith and the holy Ghost Though the Law was never taught nor observed their conscience now tells them this their doctrine is not of God they remained silent no disputing no arguing more vers 10 11.12 Paul and Barnabas takeing occasion by this argument of Peters declares unto the Councel what works God had done by their preaching among the Gentiles without the observance of the Law makeing the same conclusion Implicitely that Peter made from the same Premisses viz God owning their Preaching by faith and miracles and therefore as they taught at Antioch so they teach now being both here and there guided by the infalliable Spirit of God that the Law of Moses was not to be Preached was not to be kept in the mouth of these three Witnesses guided by the Holy ghost let this truth be justified that no part of the Ceremonial Law is to be taught obliging now and by consequence eating of blood is no gospell precept v. 12. Again there is silence the whole Councel being convinced of the truth of the Arguments urged by Peter confirmed by Paul and Barnabas However being
met something must and ought to be done for the peace of the Church yet nothing contrary to the meaning of the Holy ghost It is a sin and a high one to think that either Peter or Paul or Barnabas in this taught false Doctrine which must be granted if any part of the ceremonial Law be obliging Iames therefore who was Bishop of Ierusalem demands attention maintains that to be true which Peter Paul and Barnabas had said confirms it from the Words of the Prophet Amos Am. 9.11 12. So that by Iames also This is a fourth witnesse guided by the Spirit of God the Ceremonial Law it not now obliging Iames by Peters Argument seems to apply that the teaching of it might hinder the gospell v. 19. and gives it as his sentence so that still even by these eating of blood is not forbidden under the gospel being a part of that Law which they all consent not to be binding Iames also declares that the Church ought to be satisfied in matters of salvation when God is satisfied and since he requires not that Law none is to introduce it However Authoritatively appoints that the Gentiles be written to that they may abstain from pollutions of Idols from Fornication from things strangled and from Blood his reason is and let his reason be noted for the not observing of that is the ground of the errour for Moses of old time hath in every City them that Preach him being read in the Synagogues every Sabbath day vers 19.20 21. Which determination pleased all parties the controversie ceaseth the councell writes these Letters to the Churches of Syria Cilicia and of Antioch Before the breaking up of this councell that Creed called the Apostles Creed is supposed to be made as a Standart of Doctrine now we come to 2. The parties written to the direction of the Decrees or Cannons of this Councell runs thus The Apostles Elders and Brethren send greeting unto the Brethren which are of the Gentiles in Antioch Syria and Cilicia c. Now we must note that in all these Countries the Jews were mingled among the Gentiles and had their Synagogues in many places at this day and the Law read therein and in them such as preached Moses God yet permitting in some sort the Jewish ceremonies to live in the World the Temple of Ierusalem yet standing this gave great occasion of quarrelling and caused conteâ—â—â— the Jews were angry that the Gentiles were not circumcised that they eat blood that they eat in Idol Temples or any part of that that had been sacrificed to Idols a thing in it self indifferent 1 Cor. 8. they wonder that the Gentils wil not abstain from fornication an act much practised among the Gentils held by many indifferent and consistent with Religion 1 Cor. 5.8 and Chap. 9. The Gentiles again wonder and proved that they were not obliged to circumcision nor tyed to worship at Jerusâ—lem nor to observe the distinction of clean and uncle in Beasts Foul or fish wondred they would abstain from blood since Christs was shed and proves and disputes that it is no sin to abstain from things strangled There is no discourse in Antioch but his every Meeting every Sabbath may every House is divided in the truth of these Doctrines some for one some for another Paul and Barnabas are for the Gentiles some of the Sects of the Pharises are for the Iews there is meeting after meeting â—bout it no smal division Moses being read and taught in the Synagogue every Sabboth day confirms the Jews in his opinions Paul and Barnabas's teaching confirms the Gentile in his judgement Paul indeed brings good arguments from Christs death but the other brings stronger from Moses writings shall Moses that was but a servant in the house have his Laws kept now the Son is come cals one and shall the Laws and customes that God himself commanded be sâ—â—ghâ—d says another In th is garhoil the Gospel is hindered the new plants of the Christian Religion are discouraged Paul thereto â—â—akes great care for them Barnabas and he maintain that the Law is not to be urged so sayes Peter so says Iames in the Counsel yet that this rock of offence might be removed the Holy Ghost puts it in the minde of Iames to decree that the Gentiles should abstain from Fornication and from Blood at which the Iews were offended And that the Iews should not teach circumcision washings c. at which the Gentiles were offended and discouraged the reason of both is Moses is read every Sabbath day and by this decree some part of the Law is kept by which the Jews might be pleased and yet not all the Law by which the Gentiles might be encouraged and that which is commanded is one of the easiest parts of the Law that the Jews might not boast and yet what is commanded is in the Law that the Gentiles might not brag for Moses is read c. and happily this determination did agree them Yet still remember that Paul Peter and Iames maintained that the Ceremonial Law was not to be taught as obliging and that yoake ought not to be put upon the disciples for the peace of the Church therefore rather then for any necessity of Salvation is that part of the Law Ceremoniall here enjoyned But this leads us to the 3. Thing written of or determination of the Councel it self with the grounds of it the Canon or decree it self is this with its preface For it seemed good to the Holy Ghost and to us to lay upon you no greater burthen then these necessary things that ye abstain from meats offered to Idols and from blood and from things strangled and from Fornication It is observable that in this Epistle the Council gives the Gentiles information that they had heard that some preached to them Circumcision and the keeping of the Law unto whom says the Councel we gave no such Commandement v. 24 Where know if it had been sin for the Gentiles to have eaten blood then without question they had been commanded to have preacht it down This decree of the Councill hath 3 parts 1. Something Ceremoniall as to abstain from things strangled and from blood Here call to mind the Reasons given above for the prohibiting of blood things strangled may have some relation to them the blood not being out of them and therefore that sort of meat might be unhealthy and if this were a sin viz. to eat blood it behoved every man to assure himself of a good Cook Nay we question whether ever he would eat meat We are sure the Mysticall use of blood is gone viz. to make an Atonement for the soul what vse it is prohibited now for hath not yet been discovered 2. Something there is indifferent viz. to abstain from meats sacrificed to Idolls now we know that is not in it self unlawful for an Idol is nothing 1 Cor. 8. The Apostle there speaking of it condemns it not as a sin but only
the Church is founded on a rock and neither Iew nor Greek Tâ—ik nor Infidel shall be able to prevaile against her c. 5. For the greater honour fo the Lord Iesus Christ the Iews kept the Law that was given by Moses but behold one greater then Moses is here who hath altered the day by which there is more inquiry made of him his power his person who thus alters the Law who thus changeth the sabbath had the Gentiles come in to the Iewis sabbath Christ had not been so much magnified by it as he is when both Iew and Gentile come into a sabbath never known before and that upon the authority of Christ it tends to his honour much and respect among the people of both sorts It follows therefore that we in this age are to keep that sabbath kept by the Apostles inspired thereunto by the Spirit of God and approved of by the Prophets and people of GOd that then were and blessed by God in all ages of the Church that hath been since what ever ignornant factious Spirits say to the contrary c. SECT V. Questions resolved Quest. 1. Whether the keeping of a sabbath be a Ceremony and so abolished by Christ Quest. 2. Whether it be lawful to make feasts on the sabbath Quest. 3. Whether sporting or gaming are to be done upon the sabbath Quest. 4. Why did God give charge concerning the resting of beasts upon the sabbath Quest. 5. Why did not God give charge concerning a wifes resting upon the sabbath Quest. 6. Why is not the change of the sabbath mentioned in Scripture Quest. 7. Whether the Church may command any other day to be rested on beside the sabbath Quest. 8. Why doth God put a Remember before the commandement of the sabbath Quest. 9. Whether the first day of the week may be termed â—â—â—bath or sunday Quest. 10. Why is the sabbath called Holy Quest. 1. Whether the keeping of a Sabbath be a Ceremony and so abolished by Christ. This age fruitful in nothing more then in false doctrine hath brought forth them that affirm it is purely Iewish to keep a sabbath at all it being a pure Ceremony abolished by Christ since whose death every day is Holy and to be kept alike but we have no such custome neither the Churches of God the keeping of a sabbath being moral and for ever binding and therefore not ceremonial For 1. It was instituted and appointed before sinâ—it came not upon neither was it imposed to man by reason of transgression therefore was no bondage that he should be freed from it by Christ fin never brought it on for which he wanted no Redeemer to take it off 2. It is one of the ten Commandements written in Tables of stone it is equally moral with the Law against Idolatry with the Law against Adultery they were equally pronounced from the mouth of God Deut. 4.13 14. Now Ceremonies were all of them instituted by Moses as sent of God 3. It is not a Ceremony for it was established or ratified by Christ which no Ceremony was for Matth. 24.20 speaking of Ierusalems visitation he bids them Pray that their flight be not on the sabbath day so that there must needs be a sabbath that is a day of rest after Christs death 4. Ceremonies were as a partition wall between Iews and Gentile to difference the one from the other but now in this there is no difference but equally binding all as is manifest in the Particle Thou in all the Commandements 5. Ceremonies were abrogated not changed but now this Law of the sabbath is changed only nor abrogated for what we finde the people of God under the Law doing or what they ought to have done by vertue of that Law given upon the Mount upon the seventh day we finde the people of God doing under the Gospel by vertue of that Law given either by Christ or by his Apostles through the Spirit upon the first day of the week so there is no abrogation but a change which is to be seen in no pure Ceremony Quest. 2. Whether it be Lawful to make feasts on the sabbath The Disciples going through corn fields upon the sabbath day being hungry rubbed some of the corn and did eat Matth. 12.2 if they could have dined better they would and it is hard to say that a man is onely to supply the necessities of nature since the day is Holy to the Lord he may eat of the fat and drink of the sweet he may refresh himself 1. With the society of good and godly people he may be in that multitude at the Table as well as go with that multitude that keeps Holy day Psal. 42.4 2. With a more enlarged receiving of the creature comforts God gave man wine which makes glad his heart oyl to make his face shine and bread to strengthen his heart Psal. 104.15 He may therefore dayly drink that wine eat that bread that new kinde of religion that holds the necessity fasting upon the sabbath in our days hath no ground in Scripture in spite yea rather in sight of these may the Christian spread his Table he is this day to meditate upon the works of God chearfully to praise him the comforts of the choicest food may be therefore used of him if he see his cup run over let him abound in thankfulness the 92 Psalm is a Psalm or song for the sabbath and in a natural way it is no heresie to say Thou Lord hast made me glad through thy work I will triumph in the work of thy hands vers 4. yet never use the creature so As 1. To be hindered from any part of worship set not the length of thy feast keep thy seat empty in the house of God 2. To be indisposed in any act of devotion wine was made to make the heart of man'glad but not to make him lumpish beware then of drouziness through immoderate feasting Remember that of Solomon hast thou found honey eat so much as is sufficient 3. To forget any act of charity when thou arâ— fareing well remember poor Lazarus at thy door when he calls know thou hast good things which he wants eat not therefore thy morsel alone It is a day wherein God hath blessed thee by thy charity bless thou him it is good husbandry and not impiety this day to cast thy seed upon the furrows of the faces of the poor that with the fields of the earth they may clap their hands shout yea also sing Quest. 3. Whether sporting or gameing is to be followed upon the sabbath The sabbath is appointed for the service of God and not for the pleasuring of men by denying sports is not here meant that men should be sour sullen or peevish but whether or no plays wrestling bowling fouling or fishing and the like be to be used this day or any thing in the like nature it is denyed it is unlawfull so to do For. 1. The Scripture forbids all manner of works in regard
her Sons and Daughters her man-servant her maid-servant and the stranger within her gates or within her roof 2. To shew the mutual love and care that ought to be in all governours of families the precept of keeping this Law is not given to one single but to every one alike the wife is charged as much as the husband and the husband no less then the wife with looking well to their families touching the worship and Law of God 3. The parties here to be cared for are the parties usually most apt to break our the Son the Daughter c. Marriage is honourable and that in all and God in this precept so far honours the married woman that he will not suppose her to transgress he takes it as it were for granted that she needs not be looked after in that particular She hath been brought up and looked after by her Father and her Mother when she was a Daughter and now she being a wife she will walk according to her education and the heart of her husband trusts safely in her 4. From that oneness that is between a man and his wife God after he had made two made these two one again and whom he had joyned together in marriage he will not disâ—oyn in a precept the husband is the head the wife therefore must be the body What is spoken to the head as a duty nature teacheth the Members are to be imployed to perfom Let thou be said to a husband yet the man and his wife being but one flesh the same is spoken to her Quest. 6. Why is not the change of the Sabbath in Scripture mentioned That the Sabbath is changed is apparent why it is changed and that change not recorded or spoken of is not made manifest it might not be mentioned 1. Because not publickly taught by Christ he spoke many things in private to his Apostles Paul intreats the Elders of Ephesus Acts 20.35 to remember the words of the Lord Iesus how he said it is more blessed to give then to receive which words we find not in the history of our Saviours life The doctrine of the change might be taught among those that pertained to the kingdom of God of which the Scripture gives us no account Acts 1.3 If it had been publickly delivered before his death it had been recorded in the Evangelists 2. Because the publication of it might have been a great stumbling block to the Iews God is pleased to bring his people on by degrees After our Savirour came to preach and after he was ascended the sacrifices of the Law were not forbidden he never opposed circumcision the Temple standing things in some sort went on as before to have dashed the sabbath in pieces by a publick Law might have made the people to scruple at Christianity the Apostles wisely take their liberty to keep the first day of the week according to the private precept or in word instinct of Christ and the Spirit prohibite not the Iews their meeting that the Gospel of Christ might not be hindered knowing that time and knowledge might make them leave those things and of their own accord comform to their practice 3. Because it was not publickly opposed things that were much struck at as the necessity of circumcision justification not to be by the works of the Law that Jesus was the Christ the Saviour of the world these were the grand controversies in the Apostles dayes and these we have fully maintained now this of the Christians first day little or nothing medled withal since by the decrees of the Councel the Christians were freed from circumcision sacrifices and the converted Iews might be indifferent also as touching the Sabbath they see the first day kept Holy unto the Lord God of the Hebrews and the converted Gentiles see one day in seven kept to the honour of Christ one party noâ— opposing the other the Question is not much disputed and the 〈◊〉 therefore not recorded that caution given to the Col. 〈◊〉 2.16 doth exhort the Christians to their liberty in regard Chrâ—â—â— is dead says nothing to the Iews by way of reproof still hoping 〈◊〉 time they might be brought to the observing of the Lords 〈◊〉 Being therefore not publickly opposed at least in those places 〈◊〉 which the Apostles writ it is passed over in silence their dispuâ— being generally about things then and in that age called in quâ—â—â—ion Quest. 7. Whether the Church may Command any other day to be rested on besides the Sabbath God Commanding the seventh day to be kept Holy and giving six dayes for man to work some conclude it unlawful to set apart one day or more for Gods publick worship then he did but it is otherwise the Church may set apart one day or two or more for the publick worship For 1. Because the Commandement is not preceptive but permissive when we are allowed six days to work the meaning is not that we shall fill up all those dayes by working as if it were unlawful for men to do any thing but work shall God never be served in those six dayes must we do nothing but work the meaning therefore is that when we have six dayes before us we shall do all our work not spend them all in working but upon the seventh day we shall do no work at all nothing hinders but that the Church may set apart a day for Gods service there being nothing in this Law that contradictâ— it 2. Because the Church of the Iews unto whom this Law was given did use such a liberty God gave the children of Isâ—aâ—l three feasts in the year each of them seven dayes long and commanded them to be strictly observed Levit. 23. Good Merdecai added a fourth in the Canon of the Scripture Est. 9.26 27. to be kept every year two dayes for the mercies shewn the Iews in their deliverance from Haman Holy Hezekiah added seven dayes more to the feast of Passeover then God did 2 Chro. 30 23. Valiant Iudas added a fifth feast in the book of the Apocrypha 1 Macha 4.59 to be kept seven dayes also at which feast our Saviour himself was present and never reproved it Iohn 10.22 Sure if this was done under the Pedagogy of the Law it may be done under the liberty of the Gospel 3. Because the frailties and imperfections of men require it it is often urged against the set times of the Church that if the Sabbath the day set apart by the Lord be kept it is no matter whether other dayes be kept or no but it would be asked if ever they kept a Sabbath mens frailties failings nay crosses may be much helped sanctified pardoned by their diligent worship in other dayes besides the Sabbath It is strange to hear to read how men will preach that ordinary Lectures ought to be kept and observed by people and yet at another time tell them it is sufficient to keep the Sabbath Ridiculum â—apus purely to oppose the Law of the
but vastly differ in the manner of keeping these days as also in other points touching those days For 1 The Catholick Church performes worship or makes prayer even in those days to God alone whereas that of Rome offers supplications petitions intercessions to those Saints in whose days they are performeing that or any other holy service 2 The Catholick Church keeps feasts for no Saint but what she is sure had a being and once were and keeps no day but upon good and real grounds now that of Rome hath days observed and prayers made to those whose very being not without just cause are called in question It is very much to be doubted if ever there were such a man as Saint Christopher or Saint George or such a lady as Saint Kâ—therin or how can they know that Iosâ—ph the supposed Father of our Lord was a pious confessour or that Lady Anne was mother of the virgin Mary Who was he that told them that the virgin Mary never dyed but was taken up to heaven alive Aug. 15. and therefore that day must be in red letters in the Roman Almanack and on that day prayers must be made to her This is not to serve the Lord Christ the days that the Catholick Church keep are such as have in them a real truth and not legendary vanities 3 The Catholick Church keeps no days in memorial of Saints but those whom she knows to be good they were not only men but good men whom she honours with a day now in this the Church of Rome also fails she hath not only days in remembrance of them that never were but dayes in memoriall of them that never were good Thomas Becket must be Sainted and given to the Christmas holy days by way of augmentation and yet his religion purely consisted in rebellion and being an arch traytor deserved to be preferred in another sort and as we pray to Saint Feriol for geese to Saint Agatha for sore breasts to Saint Giles for Children to Saint Hubert for dogs to Saint Iab for them that have the pox to Saint Kathern for knowledge to Saint Orilia for the head arch to Saint Russin for madnesse to Valentine for the falling sicknese so we must pray to Bâ—cket for sinners when if stubornesse be as iniquity were he in a capacity to be bettered by prayers supplications ought to be made for him yet poor souls are taught to pray Tu per Thomae sanguinem quem pro te Impendit â—ac nos Christe scandere quo Thomas ascendit The like might be sayd of many others 4 The Catholick Church she loves useth and enjoyneth those days to be observed as meanes conduceing to the good of men and no further no what ever day be enjoyned by Rome were it Beckets or Leola's they must be observed as part of divine worship binding the consciences of men to the observation of them though but of humane constitution in themselves and often times fictitious in their nature Quest 2. Whether the Festivalls appointed by the Church of England may lawfully be observed Those solemnities established by law in the Church of England ought not by any that is compos mentis well in his wits to be spoken against for they appear in many respects to be lawfull and usefull 1 From that countenance God gave to those feasts Instituted by the Church of the Jewes under the Law the the days of Purim was never spoken against and that seven days feast of Iudas Maccabeus his institution was graced by our Saviours observance shall they and may they appoint days to worship God in for temporall mercy and not be blamed what hinders then but that the Church of England may appoint days to return thanks for spiritual mercy shown to her in common with the whole Church of Christ on Earth 2. From the nature of that worship she in those days performes though the day may be denominated from a Saint or kept in remembrance of one yet the prayers she offers up are purely to Christ the Gospel she reads is the Gospel of Christ the bâ—ead she breaks is the communion of the body of Christ and nothing is done in way of worship but what is agreeable to the rule of Christ and will of Christ. 3. From that opportunity that they put into the hands of such as hunger after spirituall food they may by these often hear the word of the Lord receive the Sacrament instituted by the Lord as a memoriall of his death untill his second coming and what ever ordinance they take most delight in or receive most refreshment by of that they have abundance in the using of those dayes instituted by the Church 4. From that profit that would accrew to the poorer and weaker sort of people to them those days would be a Catechisme upon the feasts of the nativity to hear of the birth of Christ and afterward of his circumsion and then of his passion and then at Easter of his resurrection and then of his ascension and then of the spirits descension and so forward this might being taught upon those dayes be of very great consequence to all Christians especially to those whose understandings are not ripe enough for high contemplations in subjects of this nature 5 From that power that the Church hath to ordain fasts and dayes of humiliation which is granted we may draw her power to ordain feasts and dayes of thanksgiving which is the thing doubted but of the power of the Church in such cases we have spoken in another place 6. From the doctrine of reformed Churches Confess of Helva Art 24. of Bohem. Art 17. which Churches deliver their minds thus that of Helvatia says Every Church doth choose unto it self a certain time for publick prayers c. it is not lawful for every one to overthrow this appointment of the Church at his own pleasure and if the Churches do religiously celebrate the memory of the Lords Nativity Circumcision Passion c. according to Christian liberty we do very well allow of it The Church of Bohemia says thus Many of the ancient Ceremonies are retained among us at this day of this sort be many appointed for feasts and holy days c. such as Christs nativity such as be dedicated to the Apostles c. chiefely of those Saints of whom there is mention made in holy Scripture all these things are done of us that the word of God may be taught and that he may be glorified among us c. the same teacheth the Church of Ans. Art 4. The ignorant must or may learn that the observation of those dayes is no superstitious observation of days condemned in Gal. 4.10 for with the Atheist there is neither good luck nor bad luck supposed to be in them neither with the Papists are the consciences of men tyed to them It is no more a sin to observe such times as the Church teacheth then it is will-worship to observe noon for dinner time or to open a shop
countries The power of excommunication ought to proceed from one who hath authority over that Church from which the party is excommunicated now the Pope what ever power as another Bishop he hath in his own Diocesse there is no power he can in the least lay claim to over other places They being by God put under the goverment of others over whom the Pope or Bishop of Rome hath no power and therefore cannot excommunicate Quest. 2. Whether kings ought or can be excommunicated Untill the days of Gregory the seventh Bishop of Rome the Imperial Crown was never touched with the thunder of excommunication of him it is written hic primus Imperatorem excommunicavit potestatem constituendi Imperatorem sibi arrogavit and indeed after him it was the usual practise of the Romish Bishops to extinguish the light of Imperial Majesty by disobliging subjects from their duty and allegiance to their lawfull princes by letters of excommunication Queen Eilzâ—beth of blessed memory was excommunicated by three Popes successively viz by Pius the fifth Gregory the thirteenth and Septus the fifth but that is no great wonder for her Father Henry the eight was so sentenced before her with all his protestant Children Yet of late the Popes mouth is something stopped that he seldome doomes and his arme in some measure dryed up that he cannot draw out this sword so often as formerly not because he wants will but because he wants no wit knowing that now the world is grown so wise as not to regard his threatnings However there is a generation known by the name of Presbyters or Guiless whose doctrine joyns to the popes in this touching the excommunication of Kings My â—oul never knew Treason but as our Saviour knew sin viz. by speculation only I am affrayd to see the word King and the word excommunication stand together le ts alter phrase and speake of the magistrate and in our discourse we shall unâ—e stand the cheiâ— Magistrate of Genevah since it is mantained by the Patriarch of that see It seemes neither Christian nor rational to bring magistrates under this censure For 1 Grant that the supreme magistrate might be excommunicated for any cause we should find him sentenced for no cause As â—t was a custome of the Bishop of Rome to censure Kings and Emperours at every time he took distate so these Guisels as they stand in opposition to Episcopacy haveing passion and spleen as natural to them as the faculty of breathing should at the fiâ—st supposed offence and they will ever be offended except they be highest divest majesty of its grandeur by their citations irreverent admonitions and frequent yea causeless Excommunications 2 It may open a doore for Treason and rebellion and countenance it by law to make the supreme magistrate by law no better then a Heathen and the Christian Governour no other in his dominion then the gerat Turke in his may provoke Spirits to attempt that which at this time we will not name They distinguish that they may not be mistaken that they excommunicate not the magistrate but â—he Christian cunning gamesters may not another say he kills not or rebells not against the Prince but an excommunicated person cunning executioners we have seen the sad events of such distinctions and the obâ—erver of them deserves to be civily excommunicated or banished or delivered over to the Executioner rather then he should have any opportunity of performing his desires or of uttering his mind in this particular seeing it is so destructive to all peace and order 3 The Church never could be bettered by magistrats excommunication this ordinance is appointed for the preserveing of the Church in peace and for the honour of the Gospel which ends we may know shall never be obtained by this How the Excommunications of the Emperour by the Bishops of Rome did make for these ends both the Emperours and the Popes know what quarrels underminings scandals to religon would be between the incensed King and the furious Guisel is easy to be foreseen 4 The arguments brought to defend this Papal practise are such as have no strength in them Is it not think you a neat knack of a Guisel that he can deliver the magistrate over unto Satan cast him out of the Church as a rotten member and all his subjects must be made behold him no better then a meere Heathen and yet not hurt the magistrate at all nor rob him of that majesty which officially is in him The story of King Uzziah is brought in to Justify their practise mentioned 2 Chro. 26.18 but when the sequele of that History is observed they will find it farre different from Judicial excommunication his being cut off from the house of the Lord was for his leprosie no leper being admitted thereunto and indeed by this Instance it is discovered what was said before for by reason of his naturall leprosie he was not only debarred the house of the Lord but also deposed from his throne which act indeed the Pref. might and we have cause to suspect would do when they have judicially excommunicated the magistrates so that by this meanes they would procure to themselves the power of pulling down one and setting up another That passage of Ambrose toward the Emperour Thedosius is much talked of but when all parts of it are considered it was nothing lesse then Pres. Excommunication That distinction of the Magistrates being but a man is worthily to be delivered over unto Satan he is more then a man We read that he is worth ten thousand mâ—n 2. Sam. 18.3 and when in Scripture it can be produced that 2 wicked Saul and idolattous Iereboam a Murtheâ—ous Manasseth or ungodly Iehoahaz undergoing the 〈◊〉 of the Church of the Iewes they shall have liberty 〈◊〉 against wicked magistrates the Church of the 〈◊〉 otherwise the distinction of good and bad 〈◊〉 amounts to nothing Saul was a wicked Prince but we ought to look upon him as the Lords annoynted and in that regard fear to touch his person or smite him with the tongues Saul must be untouched because he is King must be reviled made a Heathen nay possibly murthered because he is Saul say rebells Now which shall we follow God or man It is true excommunication is an ordinance of God so is the shedding of the blood of them who hath shed blood Gen. 9.6 Why was not Saul put to death then slaying the Lords Priests Kings are in Scripture looked upon with a watchfull eye by God that none harm them is not Saul a prophane wretch a notorious murtherer one forsaken of God Yet who can stretch forth there hand against him and be guiltlesse 2 Sam. 26.9 And though they should deserve stripes yet they are not to be stricken for equity Prov. 17.26 for against him there is no rising up Prov. 30.31 yea who ought to say what doest thou Eccle. 8.4 not excluding a just reproof or admonition for so John the Baptist reproved Herod
said it four times a day SECT III. Questions Resolved Quest. 1. VVHether Confirmation be a standing Ordinance in the Gospel Quest. 2. Whether the Church might not be advantaged by the râ—stâ—ring of Confirmâ—tion Quest. 1. Whether Confirmation be a standing Ordinance in the Gospel There are that defend the Ordinance now pleaded for to have ceased and coninued no longer in the Church then the giving of the Holy Ghost in that miraculous way through it yet we learn by the Scriptures that it is no more ceased upon that account then prayer though the holy Ghost was gived by that Acts 4.31 for though that miraculous way be ceased whether as to prayer or imposition of hands yet that secret and saving way is still continued to both That Confâ—rmation is a standing Ordinance â—ppears It is numbrâ—d among standing Principles Heb. 6.2 Therefore leaving the Principles of the doctrine of Christ leâ— us go on unto perfection not laying again the foundation of repentance from dead works of faith of baptismes of laying on of hâ—nds of the resurrection and of eternal jugdement Was not this Apostle a wise master bâ—ilder and will these men have him to erre in the foundation out of charity they close in to the last supposition look to all the parts of this Text and pick out one that was but for a time is faith repentance baptisme to endure always and imposition of hand for a time because we would hasten It lies upon them to produce that Teâ—t in which imposition of hands is limited or then by vertue of this Text it is to stand as a principle and remain in the world as long as faith repentance or baptisme Possibly by imposition of hands they conceit Confirmation is not here meaned so willing are men to fightâ— against the truth an opinion that riseth up against all ancient writers and modern expositors as Calvin Piscator Beza and as a learned writer sayes all interpreters agree in it except a few straglers but come let us reason together And 1. By imposition of hands the Apostle must mean something that laying on of hands was used in since he expresly mentions that Ceremony 2. There were three acts in the Apostles time at which this Ceremony was used 1. In healing of the sick Mark 6.5 Acts 28.8 2. In Ordaining Ministers Acts 13.3.1 Tim. 4.14 3. In praying for or blessing the baptized that he might receive the holy Ghost Acts 9.17 Unto which last all antiquity bears witness this of the Text is to be referred for though the holy Ghost in that miraculous way be not given by it yet Christ that will be with his ministers to the end of the world gives his spirit in a sanctifying strengthening and confirming way by using of this as well as other Ordinances which made the ancients bring their baptized to the hands of the Bishop of the place as the Apostles successor for his blessing and benediction and it seems was of that concernment that its doctrine was a chief head in the Apostles Catechisme taught here unto the Hebrews For 1. Healing of the sick cannot be the imposition here spoken of that being no Principle common to believers nor necessary doctrine to be taught such as were learning heads of Divinity the Imposition here must be of as large extent aâ— faith repentance Baptisme which the curing of the sick is not nor cannot be supposed 〈◊〉 2. By the same reason Ordination of Ministers is not solely to be the imposition here in the Text that is an act of office and not common to believers no woman must have it and every man is not a partaker Now all here in the Text is common to all the Hebrews and are principles wherein they are all as equally concerned and as general as in faith and baptâ—â—me except a place be produced wherein this impositâ—â—â— of hands is limited we must hold it to be a principle as laâ—â—e and common as the other which Ordination is not We say Ordination solely cannot here be understood yet since it is a standing Ordinance and must hold as long as baptisme that is to the end of the world also given with impsition of hands it may to this place be referred but cannot onely be understood for the reason above given 3. It follows therefore that imposition of hands here holds out that blessing or benediction that was given to Christians after their baptisme by the Apostles and by their successors that the spirit might sanctifie them all the dayes of their warfar and that they might be endued with power from above to conquer all the spiritual enemies of that faith wherein they were baptized and this being of Catholick concernment was taught the Hâ—brâ—â—w at their first coming to Christianity which benediction is called Confirmation from the effect and end of it and imposition of hands from the gesture it was given by and sometimes â—nction in regard superstition hath added Oyle to it It is to observable that the Apostle in the forementioned principles puts imposition of hands immediately after baptisme which ceremony even in practice and in all ages of the Church followed after it In the adult shortly and in Infants at the years of Puberty which according to some is about ten or twelve years of age as is fully demonstrated in one of the fore-mentioned treatises To conclude therefore imposition of hands being ranked among standing Ordinances particularly with bapâ—isme the Text must be produced that limits it or it ought to be accounted of equal extent with it and by consequence not ceased though the Apostles be fallen asleep And since Antiquity and the best modern Interpreters do hold in this place by Imposition is meaned Confirmation and since no other kind of Imposition of hands can be rationally defended they discover but their pride and arrogance or spleen or rancour that denie it Quest. 2. Whether the Church might not be Advantaged by thâ— restoring of the Confirmation What advantage would this bring unto the Church may some say We Answer Much every way For 1. It is an Ordinance of God and what Sacrifice can the Church offer that will do her more good then Obedience 1 Samuel 15.22 2. It would in a great measure prevent Apostacy we find the baptized fall from the Faith and Church both wherein they were baptized Now a solemn Protestation in the face of the Church might in a great measure bind men fâ—ster to her 3. It would silence the mouths of the Enemies of Infant-Baptisme It is usually Objected that the Infant hath no engagement to stand to its first Baptisme in regard it promised never to keep it It is true they nevâ—r promised to keep it yet hardly was there ever so prophane a wretch found that thence concluded he would not stâ—nd to his Baptisme The Church knows it is an Infant and therefore cannot speak yet being born within the Church and children of the Promise she gives them that holy washing upon
Bread grows in and rises out of the Earth so did the body of Christ he brought it not with him from Heaven for it had its Original in the womb of the blessed virgin 2. Bread undergoeâ— much labour sown dyes quickens reaped threshed winnowed grinded kneaded baked Christ body under-went the like things It was sown in the womb of the Virgin by Devils and wicked men was he continually threshed and winowed he was grinded in the high priests hall knead in his Cross and Passion baked in the Oven of his Sepulchre and then presented upon this table as bread for his people 3. Bread is broken before it can be food for man men cannot eat whole loaves nor whole joynts it must therefore be broken into parts even so must he be broken upon the Cross in satisfying his Fathers justice before he can be compleat or perfectly made the Captain of our salvation 1 Cor. 11.24 not that properly he was broken on the Cross for that the Scripture should be fulfilled a bone of him shall not be broken Iohn 18.36 Ex. 12.46 Breaking is renting one part of a thing from another so was Christ soul rent from his body his blood rent from his flesh he was poured out like water all his bones were out of joynt his heart was like wax melted in the midst of his bowels without question then broken his bones might have been told they looked and stared upon him Psal. 22.14.17 4 â—read is common to all that are about a table none hath a propriety in it every one cuts sufficient for himself unto whom is the merits of the Lord limited have not all Saints since the Creation been feeding upon them and all that now are and all that shall be every one saying My Lord and my God and yet no scarcity nor absolute propriety but a holy Communion this was darkly represented â—y our Saviours birth what house in a City more common then an Inn and what place of an Inn more common then a stable shewing that the fowlest sinner he is ready to embrace cleanse and entertain 5. Bread naturally strengthens mans heart Psal. 104.15 hence it is called the staff of bread Isa 3.2 the main upholder of natural strength without which man would fall unto his first nothing Nothing more strengthens a drooping soul a doubting Christian then the application of the merits of Christ unto its heart by the holy Ghost with a morsel of this bread men may walk many dayes unto the mount of God 6. Bread is necessary for life so necessary that all things conducing to mans life are subordinate to it as the Reader may know by the Lords prayer if he have not forgot it or slights â—t because common Christ in us Our hope of glory is most necessary and as we know without food or bread we cannot live a natural life we ought to know without receiving of this Ordinance we have no ground to imagine that we shall live a spiritual We dayly hear men chiefly ministers complaining of their peoples Apostacy and yet since this Sacrament in its season was not presented to their faith which might be a strong means of confirming it is not to be wondered to see their people faint stagger and all for want of bread Further between the wine the outward sign and the blood of Christ the thing signified stands this proportion 1. Wine is the juice of â—he grape pressed out by the wine press so was Christ blood pressed out by the weights of his Fathers infinite justice Isa. 63.3 2. Wine comforteth the heart of man Psal. 104.15 the blood of Christ drank in faith in large spiritual draughts out of the vessel or chalice of this Ordinance with the mouth of the affections and received into the stomach of meditation will produce holy purposes and give good spirits to the languishing Christian. 3. Wine encourageth and emboldens It raiseth the spirits that are otherwise cast down and makes the Gyant himself to shout at the flight of his enemy it makes a man to forget trouble and sorrow Prov. 31.6 Ecles 19. Christs blood applied to the soul makes it exceeding bold to fight against principalities and powers it makes them that are of a fearful heart be strong saying feaâ— not Isa. 35.4 and emboldens it to come to the throne of grace Heb. 4.16 It makes the people to clap their hands and shout unto God with the voice of triumph Psal 47.1 4. Wine is of a healing nature Luke 10.34 the Samaritan poured in Wine with Oyle into the wounds of the bleeding traveller the bleeding wounds of an afflicted conscience know that the blood of Christ is of a Soveraign nature to preserve it from dying and yielding up the Ghost Rev. 22.2 From this Doctrine we may draw these inferences 1. When we see bread and wine and feel the comforts of the one and know the necessity of the other to think of Christ and the comforts to be had in his death and the necessity that lyeth upon believers to receive this Ordinance 2. To strive for a spiritual hunger in our approaching to the table of the Lord for otherwise there is no refreshment will be found at the receiving of this spiritual banquet 3. That the Church of Rome by her doctrine of transubstantiation takes away the beauty of this holy Ordinance robbing the people of the cup of the New Testament and by making or teaching that the Accidents of the Elements that is the whitness or roundness of the bread and the colour of the wine to be the sign of the body and blood of the Lord for which cause she is justly condemned by the reformed Churches SECT V THis Ordinance of the Supper is instituted to assure the penitent receiver of the remission of his sins yet all that receive it are not pardoned in regard that some receive it unworthily and their sins are not forgiven justly in as much as the condition upon which the Lord promiseth absolution for his part is not performed upon their part and because of that they are so far from having their soul eased that it is more burthened They being guilty of the body and blood of the Lord 1 Cor. 11.27 by reciving unworthily Now there are three wayes by which men receive unworthily First by not giving due reverence to the mystery in that Sacrament contained Secondly to the ends for which it was appointâ—d Thirdly to the Author by whom it was instituted 1. The Ministery in that Sacrament contained As 1. To the crucified body of Christ this presents unto us Christ and him crucifed and the same reverence or respect that we would give to Chrâ—â—â— were he visibly present with us we must give unto him represented before us by bread and wine Not that we should give it to the bread and wine but to the Person who is represented to us by them 2. All that God ever did do or that ever he promised to do for the best and dearest of his Saints is
because the most fresh colour is soonest apt to fade we must pray that they may be alwayes plump and wel-favoured For 1 They pray for us to be sure they make supplication and prayer for all men knowing that it is acceptable in the sight of God our Father 1 Tim. 2.1 3. And if there be anything pure lovely or of good report as this is they think on these things Let us therefore shew so much kindnesse to our friends as to Pray for them again and love them in some degree at least that loveth us so much left the Publicans come and take our reward from us 2 They are the very pillars of the world Psal. 753. In some sence the earth is not hanged upon nothing and in another heaven moves not by intelligences the Saint keeps all up take them out of the world then it is like Lot out of Sodome remove them from the earth then it is like Moses separate from the congregation of Cora when these are gathered together then comes the end let prayers therfore be made that that they may be strong in the faith strengthened with all might That they may be stedfast unmoveable alwayes abounding in the work of the Lord 1 Cor. 15.58 That they may be filled with the fulnesse of God Eph. 3.19 And that they may be perfect and compleat in all the will of God Gal. 4.12 3 They are the Teachers and Doctors of the world It is they that teach their Children what the Lord hath done for them they are Schoolmasters leading the age wherein they are to Christ by the word of his grace and washing with water It is they that speakes of the Law when they rise up and when they lye down and are ever mindfull of his Covenant we are therefore to pray That as strangers and Pilgrims they would abstaine from fleshly lusts 1 Pet. 2.11 That the manifestation of the spirit might be given to every man to profit withall 1 Cor. 12.7 And that they might seek to excell to the edifying of the Church 1 Cor. 14.12 And grow in grace and in the knowledge of our Lord Iesus Christ. 4 They are not without their faillings they see but in part and known but in part and their unbelief would be helped The time is not yet come wherein they shall know as they are known feares passions troubles sometimes interposeth themselves between them and â—aven and their graces suffers an Ecclipse and this â—â— to be observed and prayer offered up that they might have life more abundantly Iohn 10.10 That they might be enriched by him in all utterance and in all knowledge and that they might come behind in no gift 1 Cor 1.5 7. And that their faith might grow exceedingly and that the Charity of everyone towards each other might abound 2 Thes. 1.3 For these several kind of persons ought prayers to be put up whether they be our friends or foes whether good or bad whether tyrants or scandelous their office their danger their condition requires it Yet in supplication against evil we must not forget to justifie God in sending that evil but must confesse that we have sinned and have committed iniquty and have done wickedly and have rebelled Dan. 9.5 And in postulation to obtain mercy alwayes remember with Josephs Brethren to bring double money in our hands thanks to pay for the last mercy we did receive and faith to obtaine that me cy that for the present we come to crave For know in every thing therefore in prayer We are to give thanks 1 Thes. 5.18 SECT VI. When God brought his people out of Egypt he gave them a cloudy pillar to be their guide to prevent their wandering Neb. 9.19 In our passing unto heaven we are to observe a rule or we shall easily loose our way It is not our own good meaning that will defend or justifie evill practises though a string much harped upon in our dayes for the case in hand we are not only to pray but to pray â—fter this manner John 6.9 For as good intentions never justifie bad actions so unsavory or uncharitable petitions will never be tollerated or allowed through a good meaning The rule oâ— prayer is twofold 1 More generall that is the whole Scriptures of God 2 More particular the prayer composed by the Son of God commonly called the Lords prayer and commonly refused by the ungodly Saints of this generation and not without reason as by and by shall be seen 1. We shall first speake of the generall rule which is the scriptures and in them we have seven things which may be our rule in prayer 1. The precepts that are enjoyned therein what ever duty we find God obliging his people to performe whether moral or ceremonial we may make either of them rules for our prayers and what ever grace tends to the right performing of it or quickening up the heâ—rts of men to do it may be lawfully called for if morall for the thing it self directly as for knowledge that we may love him or if Ceremonial for the thing signified as circumcised eares and hearts that we may be his people 2. The promises that are made therein what ever God promised to give his people or his Church in generall or whatever concerned the soul in particular or the body in things necessary for his promising David a Kingdome in special is no rule to us we may pray for the same thing as for raine in its season Zac. 10.1 and for a new heart and new spirit Ezek. 36.26 3. The threatenings that are denounced therein what ever judgment God threatens for sin in general or for any sin in particular it is lawfull for us to pray against that punishment in the commission of that particular sin It is therefore agreeable to the Scriptures to beg that God would not dispise our feast dayes not our solemn assemblies though we have sinned against him Amos 5.21 4. The providence observed therein when we see God in out-goings giving to this or that Saint such a particular grace sutable to the place wherein he put him or drawing him out of that misery this or that way wherein he was pleased to cast him this may be a rule for us to pray accordingly so Magistrates may pray for wisdome 1 King 3.9 and subjects to be delivered from all that oppresse them 5. The protestations that are declared therein what ever it be that God for the vindication of his honour or exaltation of his grace hath declared to the sonnes of men in reference to their sins or soules to there temporall or eternall estate may be eyed by us in our prayers and therefore boldly may we aske that we dye not the death though we be sinners Ezek. 33.11 6. The expostulations that are found therein We find the Almighty chiding and checking men for their wilfulnesse lazinesse idlenesse and prophannesse which humbly we may make use of in our pleadings with God thus Ierusalem may pray that suddenly
no Kingdom so Atheistical no Nation so Ignorant no part of the Halitable world so Barbarous but acknowledged a Diety and ownud a â—od some superior power they had to call to in distress something though it were but an Onyon did they bow to the Knee to and adore Those barbarous inhabitants of Matta of Melita seeing a Viper come upon Pauls hand conclude Acts 28.9 that he was a murtherer whom though he had escaped the Seat yet VENGEANCE suffereth him not to live He had escaped drowning yet he will not scape dying some God or other Nemesis poâ—sibily will not have him live this was a darke acknowledgment of a God 5. From the Testimony of the consciences of men Who is he that can put to silence that tell-tale called Conscience which makes men affraid and tremble even when for all the world they might spend their dayes in mirch what made these Barbarians to think murther a sin a sin that deserved death even this testimony of conscience which though they know not the cause did so sharply reprove them fright them when evill committed that never could they fully nor freely act according to their own desire Suppose one of those in a wilderness meets a passenger loaded with treasure that may be profitable for him he dare not take his goods he dare not take his life why he is affraid of VENGANCE where doth that dwell when did you see it is it not a great way of yet for all this he is affraid that if he do so some time in some place some way VENGEANCE will not suffer him to live this is a dark yet a conscionable demonstration of the being of a God 6. From that restraint that is put upon wicked men in the world If their were but a Bridle in the jawes of the wicked such as they could not shake off how long should the world endure what face of Religion what beauty of Holinesse what acts of Righteousnesse what deeds of Justice nay what naturall maintenance would be either for good or bad if the wicked of the world could have there full swing in iniquity their are stops put to them by conscience they are affraid of VENGEANCE they are held in by Providence God beats out the Teeth of these Lyons and the cheeh Teeth of those young Lyons and oft times brings their wickednesse and their wicked lives to an end together They roare sometimes but as to the Sea he hath made them Bancks and though they lift up themselves yet can they not passe over 7. From the Testimony of the Scriptures in this the being natures properties works of God are so fully held out and in all points necessary so clearly that hâ— that runs may read it of whose authority if any doubt see Quest. 1. and 6. of the third Chapter Quest. 2. Whether God be a Spirit In reading of the Scripturee we read of the hands of God the Eares the Eyes the Nose the Back the Face the Mouth the Feet of God his Heart his Breath his Throne his Age which gave formerly and at this day doth give occasion to some to conceit God a corporall and bodily substance A Spirit therefore we defend him to be excepting the body of Christ which in fulness of time he took upon him 1. From the Scripture Ioh. 4.24 God is a Spirit saith he who was well acquainted with his nature and Paul who was wrapped up into the third Heavens charges the Heathen for changeing the glory of the incorruptible God into an Image like unto corruptible man Rom. 1.23 If God had a bodily shape there was no ground for this reproof 2. From his nature as 1. From his Infinity were he in the shape of man that is of a bodily substance he could not be infinite every body is confined to its own proper place but God is in all places at once filleth all yet confined to none of old did he declare of himself that he filled both Heaven and Earth Ier. 23 24. It was long before that that it was the ground of Solomns admiration that God would dwell on Earth when behold the Heaven and the Heaven of Heavens could not contain him 1. Kings 8.2 And before that it was the subject of Davids praise that he could not flee upon Earth from his presence and if he went up to Heaven he was there and if he went to Hell he was there Psal. 139.7 All which could not have been true had he been circumscribed with a body Christ himself as man is not infinite but sits at the right hand of God according to the 6. Art of our Creed 2. From his invisibility Were the Son of God again upon the Earth he would be seen because of his body now whoever saw him he is an invisible King 1 Cor. 1.17 A Spirit hath not flesh and bones as you see me have says Christ to his timerous Apostles Luke 24.39 Now God is a spirit Ioh. 4 24. 3. From his Eternity He was for ever and to everlasting shall remain with him is no variablenesse no shadow of changing Now all flesh is grasse and all the goodlinesse thereof as the flower of the field that is naturall of itself which shews if God were a fleshly substance he must in a great measure have a shadow of imperfection 3. Another Argument against that grosse conceit may be drawn from those prohibitions so often urged by Moses against the Israelites making any Image of God Deut. 1.12 Ye heard the voyce of the Words but saw no similitude only ye heard a voyce And again v. 15. Take ye therefore good heed unto your selves for ye saw no manner of similitude on the day that the Lord spake to you in Horeb out of the midst of the fire lest you corrupt your selves and make you a graven Image the liknesse of Male or Female If our Authropomorphites had heard this Law the Argument had not been strong enough to keep away Images they themselves being made after Gods Image and by their Logick the Picture of a man might have been a sufficient representation of God Since in outward appearance he is all one with them and they with him We must note that those Scriptures that hold out God to have a heart or hand c. are but spoken to our capacity that knowing the use of those parts we may be broâ—ght to know the better what he is The Holy Ghost speaking to us as Nurses to their Children in that childish Language best understood by them By the eyes of God therefore we must understand his watchfull care and providence over men By his ears his infinite knowledg by his mouth the Word he hath revealed by his Nose his fury kindled by his heart his Eternall decree or his his good liking by his arm the greatnesse of his Power by his hand his effectuall purpose to bring all things to passe by his right hand his honour glory and Majesty by his finger the holy Spirit by his love the
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