c. I am whatsoever was is or is to come It is also reported of a Heathen that being asked what God was said Quod semper est neque principium habens neque finem That which alwayes is having neither beginning nor ending It is also reported that upon the Temple of Apollo were written Tues intimating that such things as are mutable and changeable may rather be said not to be then be There is also the name Jehovah given unto God which signifieth the same with Eheje being added as more usuall and better knowne and it betokeneth two things principally viz. The Eternity Of his name Jehovah and alwayes being of God and his cause of being to all other things as the efficient cause from whom the formall cause through whom and the finall cause for whom all things are 2. It betokeneth Gods power in his goodnesse and truth the first in being able the second in being gracious and willing and third in being constant to fulfill his promise Fourthly this name Jehovah is also incommunicable to all other Elâ—him which signifieth God is sometimes given to Angels sometimes to Judges c. but Jehovah is peculiar unto God so that of all names that are given unto God none doth more fully expresse what God is then the name Jehovah CHAP. II. Treateth of the opinion of the Anti-trenitarians and the confutation thereof THe opinion of the Anti-trenitarians is either to deny the Divinity of Christ or that he is not equall with the Father and the Holy Ghost That there is a God I have proved and it cannot be denyed by any who beleeve the Scriptures or are Rationall Now that Christ is God is also sufficiently confirmed That Christ is God by the Apostle Paul Col. 2. 9. In him dwelleth the fulnesse of the God-head bodily As also the testimony of John Chap. 1. 1 2 3. In the beginning was the Word and the Word was with God and the Word was God the same was in the beginning with God all things were made by him and without him was nothing made that was made In him was life and that life was the light of men c. with Col. 1. 16 17. For by him were all things created that are in heaven and earth visible or invisible whether they be thrones or dominions or principallities or powers all things were created by him and for him and he is before all things and by him all things consist as also Ioh. 5. 10. Phil. 2. 6. SECT 2. That the Holy Ghost is God THat the Holy Ghost is God is also proved by divers places of Scriptures as in Gen. 1. 2. where it is said that the Spirit of God moved upon the waters by which the creatures were fostered and formed as Job 26. 13. His Spirit hath garnished the heavens 2. Againe as God only created the world so likewise the renovation of the heart is only the work of God because it is a new creation as the Prophet termeth it Psal 51. 10. where he saith Create in me a new heart but this is also the work of the Spirit as it followes take not thy holy Spirit from me and againe in the 12. vers Hold me up with thy free Spirit intimating that without the aide and assistance of the blessed Spirit no divine work viz. as the creating of a new heart can be wrought or effected 3. It is Gods work to teach us his will and to bring us to eternall life but this is wrought by the Spirit as the Psalmist confesseth Psal 143. 10. in these words Teach me to doe thy will for thou art my God let thy good Spirit lead me into the land of righteousnesse in which place the Prophet confesseth that he could not doe the will of God without the assistance of the Spirit of God 4. The Holy Ghost is excellently proved to be God from that passage concerning Sampson where it is said The Spirit of the Lord came upon him Judg. 14. 5. but after his locks were polled it is also said that he knew not that the Lord was departed from him Judg. 16. 20. from whence we may gather that he that came upon him before was the same that departed from him then there called the Spirit of the Lord and so it is evident that the same that is called the Spirit of the Lord is also called the Lord. 5. It is also proved from Act. 5. where Peter reproving Annanias for his dissemulation saith Why hath Satan filled thy heart to lye to the Holy Ghost and to keep back part of the price of the Land c. Why hast thou conceived this thing in thy heart thou hast not lyed unto men but unto God Where comparing the fourth verse with the third it is evident that the lye which Annanias made to the Holy Ghost was made unto God as also Mat. 12. 31 32. 6. Our Saviour also testifieth as much Joh. 14. 15 16 17. I will pray the Father and he shall give you another Comforter How the Holy Ghost dwelt with the Apostles and not in them even the Spirit of truth I will not leave you comfortlesse I will come unto you by which words it is evident that the Comforter he spake of was himselfe for saith he he dwelleth with you and shall be in you As if he had said as I have formerly declared my selfe the first Person in creating of you and now the second Person in redeeming of you so when I am ascended into Heaven I will then shew my selfe the third Person in sanctifying of you I will not leave you comfortlesse I will come unto you He did then acknowledge himselfe to be the Comforter which he would send them SECT 3. Of the Vnity of the Trinity HAving thus procured the Trinity of Persons in the next place I will treat of the Vnity of them which is sufficiently proved by one Text of Scripture 1 Joh. 5. 7. There be three that beare record in heaven the Father the Word and the Holy Ghost and these three are one It is also confirmed by our Saviours answer to Philip Joh. 14. 8. 10 11. where desiring to see the Father is answered by Christ in these words Have I been so long with you and yet hast thou not knowne me Philip he that Christ equall with the Father hath seene me hath seene the Father how sayest thou then shew me the Father beleeve me that I am in the Father and the Father in me the words that I speake I speake not of my selfe but the Father that dwelleth in me he doth the workes beleeve me that I am in the Father and the Father in me Joh. 17. 21. I and The Holy Ghost one with the Father my Father am one Joh. 10. 30. And that the Holy Ghost is one with the Father and the Son we have also the testimony of our Saviour John 16. 1â— where he promising the Holy Ghost to his Disciples saith He shall glorifie me for he shall
but they saw some evident signes of his glorious presence and Majesty for otherwise the glorified Saints shall not comprehend and see God in his Essence they may have certain representations but according to the shew of his nature they cannot 'T is true the faithfull in this life have a certain sight of God as our Saviour saith Mat. 5. 8. Blessed are the pure in heart for they shall see God and they shall see him more fully in the next life for the Apostle saith We know that when we shall appeare we shall be like unto him for we shall see him as he is 1 Joh. 3. 2. but yet this saying must be understood with three conditions 1. That not only the Divinity of the Father but neither of the Sonne or Holy Ghost can the eyes of the body see but of the minde for God is altogether invisible Col. 1. 15. 1 Tim. 1. 17. Heb. 11. 27. which sight the Apostle saith no man ever saw or can see So then if it appertain to the nature of God to be invisible as to be incorruptible that nature shall not be changed in the next world viz. of invisible to become visible because he cannot of incorruptible become corruptible we ought not therefore to distinguish these things which the Apostle hath joyned together as to say to him that is incorruptible for ever in this and the next but invisible not in the next world but only in this The fulnesse therefore of God cannot be comprehended in seeing unlesse the Seer so see that no part can be hid from him but God cannot be seen if any thing in the God-head be hid from us which must needs be in regard of his infinitenesse so that Moses and the other Prophets mentioned did not see God as to take his effigies he being incomprehensible the Picture therefore of God the Father which the Papists make like an old man which they gather from Daniels vision of God Dan. 7. 9. or of any other Person in the Trinity is rediculous SECT 6. Object SO that Images be not adored they may be used for matter of beautifying and adorning of Churches Ans It is a dishonour to God to have such places set apart for his worship stuffed with Monuments of Idolatry such things as draweth the minde of man from a Divine worship and it is evident Exod. 34. 15. that the Lord would have the occasion of The occasion of evill ought to be removed stumbling removed and Images to be defaced lest the people might be corrupted by them and therefore he simply commandeth to break down their Images Deut. 7. 5. and that because they were an holy people to God As if he should have said you Israelites are a people prone to Idolatry and therefore I charge you â—o pull them down The Apostle also reviveth the same precept 1 Joh. 5. 21. where he saith Babes keep your selves from Idols shewing that now under the Gospel there is danger to be feared from Images and Idols Obj. The Commandement for abolishing and destroying of Images was ceremoniall and therefore concerneth not christians nâ—w Ans To take away all occasion of Idolatry is not ceremoniall because it tendeth to the maintenance of a Morall Commandement Obj. A thing must not be taken away for the abuse Ans If the thing be good in it selfe and necessary it ought not to be taken away for the abuse but the case is divers where both the thing and the abuse are unlawfull SECT 7. Object IT is sufficient that the people be taught and admonished that Idols and Images are not to be worshipped and not to be taken away Ans The Apostle exhorteth us to abstaine from all appearances We are to abstaine from all appearance of evill of evill 1 Pet. 3. 22. and the surest way is to remove from the sight the occasion of stumbling and therefore Moses did not only restraine the people from worshipping the abominable Idol but he defaced it and took it away which practice and example of Moses condemneth the Luthreans who allow not the worshiping of Images and yet will tollerate them in their publick places of meeting for it appeares that Moses could not indure the very sight of that Idol which president may teach us not only to be ware of worshipping them but also of the offence that may happen by the very sight of them The example of Hezekiah is also very pertinent to this purpose who brake in pieces the brazen Serpent 2 King 18. 4. moreover whatsoever it is in religious worship which hath not the testimony of the Word for its approvement may without controversie be reputed for a device of man and so consequently rejected for the true worship of God How God will be worshipped must be spirituall answering to his nature as our Saviour saith Joh. 4. 24. God is a Spirit and such as worship him must worship him in spirit and truth which worship cannot be performed by the naturall or artificiall abilities of men in regard it is wrapt up in the mystery of the Word to which it is not lawfull to adde or detract any thing Deut. 4. 2. 12. 32. Rev. 22. 18 19. but to be directly agreeable to that patterne and therefore the Lord commanded Moses to make the forme of the Tabernacle agreeable in every thing to that which he had shewed in the Mount Exod. 25. 9. Again it is the true devotions and affections of the heart which God only looketh upon in his worship as in Prov. 23. 26. My sonne give me thy heart As also in the very words of the Prophet David where he saith My heart is fixed O God my heart is fixed I will sing and give praise and not to make an Image of God for to whom will ye liken me saith the Lord or to whom will ye compare me Isai 40. 18. Such therefore erre exceedingly who not only tollerate Images and set them up in their Churches but also maintaine and defend the adoring of them yea and that they are to be adored with the same adoration with the thing it representeth which is both blasphemous and also a robbing of God of his honour who saith I am Jehovah and my name and my glory will I not give to another Isa 42. 8. as also Cursed be the man that shall make any molten or carved Images an abomination to the Lord and shall put it in a secret place Deut. 27. 15. I will only adde that of the Prophet David to cleare this discourse they that make them are like unto them c. Psal 133. 13. CHAP. V. Treateth of their invocation of Angels and Saints departed with a confutation thereof SECT 1. THe manner of Invocation used by the holy men of Against the invocating of Saints and Angels Judg. 13 15 16. Mat. 4. 10. Act 10. 25 26. 11 12. 1 Col. 1 13. 2. 18. 1 Cor. 3. 5 6. Heb. 7. 25. 9. â—â— God ought to be our patterne to
of the heart and the answer of the tongue is both said to be from the Lord Prov. 16. 1. The Wise man also saith Mans goings are of the Lord how can he then direct his owne steps Jer. 10. 23. Again Who is he that saith and it commeth to passe when the Lord commandeth it not Lamen 3. 37. as also by these words of our Saviour to his Apostles Take no thought what ye shall speake for it shall be given you c. for it is not you that speak but the Spirit of the Father that speaketh in you Matth. 10. 19. It is also said Exod. 31. 2. that the Lord called by name Bezaleell the sonne of Uzzi the sonne of Hur c. and filled him with the spirit of Wisdome and understanding and knowledge and in all manner of workmanship c. from which we are taught that the honour of every good thing ought to be given to God and if humane Arts proceed from Gods Spirit how much more hath man no activity at all in divine things but as it is wrought by grace this therefore which hath been spoken with them words of our Saviour Joh. 15. 5. Without me you can doe nothing is sufficient to overthrow all opinions of Free-will in divine things SECT 4. Why a Law was given to Adam Object VVHy did the Lord give that precept to Adam Ans For the better triall of Adams obedience it was fit that he should be prohibited to doe that which in it self was not evill that Adam abstaining from that which was good might shew his humanity to his Creator Obj. The Apostle saith that the Law is not given to the righteous man but unto the disobedient and Adam in his innocency was just and righteous and therefore he needed not a law Ans The Law in two respects is not to be given to a just man as 1. In respect of the negative precept as to abstaine from Murder Theft Adultery c. but in regard of the affirmative precept to returne them in obedience and doing of good workes and so the just man had need of a Law and so had Adam 2. A just man need not feare the punishment of the Law as Paul speaketh in another place concerning the Magistrate which iâ— the speaking or living Law who is not to be feared for doing good workes but evill Rom. 13. 4. and in this respect so long as Adam lived in his integrity the punishment in the Law concerned him not Obi. Why did the Lord give that precept to Adam which he knew he could not keep Ans I have answered formerly but further God gave him a Law which was possible to be kept and Adam had power to keep it if he would it was not then Gods fault that gave him Free-will but his owne that abused that gift Obi. Why did not God give him grace to abstaine from transgressing that precept Ans God could have given him such grace and to the Angels also that they should not have fallen but it was fit that God Why God did not restraine Adam from sinning should leave the Creature to their Free-will and not hinder the course of Nature which he had made and albeit that God did fore-see mans transgression yet that was no reason to with-hold the precept for then God should neither have made Angels nor men because he fore-saw that some of both should be reprobates as also God by the same reason should not have given his written Word because many Hereticks doe pervert it to their owne destruction As therefore God fore-saw mans transgression so likewise he knew how to turne it to good as in shewing mercy to sinners and in sending Christ to restore what man had lost so that notwithstanding Gods fore-sight of Adams transgression he was not to forbeare to charge Adam with this Commandement in regard of the great good which he did fore-see should ensue by it CHAP. XII Treateth of originall sinne SECT 1. Obiection CHrist by vertue of his Passion hath set us in that first estate in which Adam was created by takeing away originall sinne for the Apostle saith Cor. 15. 22. That as in Adam all were dead even so in Christ all are made alive that is in every respect Ans To cleare that and other Texts of All man Kinde câ—â—pable of originall sin Scripture which seemeth to admit of such interpretations it is requisite first to know the state and condition which Man-kinde was involved in by reason of Adams transgression by which meanes we shall with more ease discover the vertue and efficacy of the Passion of Christ and how farre and to whom it doth extend it selfe SECT 2. The people of God confessed themselves guilty of it ANd first that all Mankinde became culpable of originall sinne by the fall of Adam is most certaine witnesse David a Prophet and a man after Gods owne heart who saith that he was borne in sinne and brought forth in iniquity Psal 51. 5. from which Text as also from the testimony of the Apostles who saith that we are all by nature the children of wrath Ephes 2. 3. It is evident that all that were before Christ as also since Christ are by nature the children of wrath for if we observe the Apostle speaketh not of the time past viz. before Christs comming in the flesh and so saith we were the children of wrath but he speaketh of the time present for he saith We are all by nature the children of wrath intimating that the Passion of Christ as it was an Act viz. by the thing done did not cleanse us though under the Gospel from originall sinne or corruption of the flesh for that is only done by faith in his blood for as the Sacraments doe not confirme grace Ex opera operato by the thing done the same is in the sacrificing of himself for the sins of the world It is also confirmed by our Saviour Matth. 15. 19. where he saith Out of the heart proceedeth evill thoughts c. as also Gen. 8. 21. where it is said that the imaginations purposes and desires of the heart of man are evill and that continually or from day to day even from the day of his birth Chap. 5. Now in those places I have named we are not to think or understand them to be meant passively of the frame of the heart which was created of God for that is good because God created nothing evill but we are to understand it actually for that which the heart of man imagineth or frameth it selfe which is called the imagination or framing of the thoughts it is that The substance of thâ— heart nor evill but the actionsâ—â—i which is esteemed evill wherefore that place giveth no occasion to prophane persons to conceive of God as though he was the Author of evill For the heart as it is created of God is good the substance thereof is of God but the evill qualities thereof is of the corruption of our owne nature
religions Reason as was never yet in any age attained unto for the men of purest reason as the old Philosophers never attained further then the knowledge of some things infinite which they did not know a Religion of Morall righteousnesse and purity and some Sacrifices of attonement c. and there is not any Religion in the world Jewish or Turkish but they are made up of carnall principles and are founded upon reason and nature but this Gospel Religion hath opened a new way to salvation a way of worship crosse to all Methods and Heb. 4. 12 1 Pet. 1 19 wâ—yes of reason the word opening new wayes by a new Spirit purifying naturall reason into more divine and glorious notions then reason ever attained bringing in a way of beleeving and placing a Religion placed upon a spirituall perswasion called faith which is more proportionable to an infinite God and an infinite way and depth of Salvation then reason ever invented For the Soule to beleeve upon one even Jesus Christ in whom God hath laid up all love and fulnesse and so for man to come one with him who is God and Man And there cannot be a more rationall way for man to become one with God then by one that is both God and Man SECT 4. 10. THat the Scriptures or Gospel of the New Testament being a many hundred yeares old as from the Apostles even in that originall we have them no very materiall difference is to be found albeit the Copies have passed through the greatest Apostacy God restraining Antichrists power to corrupt them materially in the originall to advantage their Heresies and corruptions which very constant preservation of truth in the very midst of the enemies of truth is both a constant and standing Miracle of it selfe and so we need not stay for a Ministry with Miracle seeing we have a word with Miracle which in its matter subject power speaking of God of his Son God and Man of his Spirit the actor in man from both by way of outward ordinances of the depths windings and workings of reason c. and is of as much efficacy to perswade as any thing else we can have and though there be not such pouring out of Spirit and such gifts as beleevers may and shall have yet all beleevers ought to practice so farre of the outward ordinances as is cleerly revealed which conviction of his I suppose is sufficient to disswade any rationall man from thinking that either Miracles or new gifts of Tongues is now requisite for the gathering the Church of Christ out of Antichristianisme as there was in the Apostles time out of Judisme and Heathenisme Thus have I by Gods assistance confuted the tenents of the Atheists Anti-scripturians Papists Pellagians Armenians Antinomians Seekers Annabaptists saving that tenent from which they have their denomination which I shall hereafter discourse of in its more proper place and in the confutation of these former opinions is sufficiently confuted that other râ—bble of Schisms and Heresies which are new coyned with the Presbiterian stampe unlesse it be the Quakers divorcers and Soul-sleepers which if there be any such as I hardly beleeve they may tell thee 1. That when they be hungry or thirsty they wil remember themselves and the second That to the pure all things are pure and aske the third which part of the St. Theife was with Christ in Paradice that day after his Passion Luk. 23. 24. CHAP. VIII The eighth Chapter treateth of Prelaciâ— SECT 1. IN the next place by the same assistance I A preface to the Proteâ—â—ant intend to prosecute the discovery of all the Reliques of Popery which is yet harboured in any other opinions now extant amongst us in this Nation in hope that each â—pinionist will be as willing to imbrace the truth as it is willing to offer it selfe unto him and in regard the chiefe cause of the quarrell amongst us in matters of Religion consisteth in observing or not observing of Ceremonies which in respect of their long continuance is the greater cause that mens mindes are hardly perswaded from them as also in regard of the outward â—stentation or Aronicall glory which they retaine I will therefore take some paines to discover the ridiculousnesse of those needlesse Ceremonies which is yet fostered amongst many thousands in this Nation being verily perswaded that after they once see the vanity of them and how punctually they are against the precepts of Christ and his Apostles they will utterly renounce them albeit they have hitherto so much delighted themselves in them By which meanes their consciences being convinced they may use the Apostles word in the Apostles sence and say What pleasure had we then in those things whereof we are now ashamed And contrariwise if any whom I have or shall convince remaine refractory and obstinate it will be a meanes to leave them without excuse in regard they refuse to have their understandings eluminated loving darknesse rather then light because their deeds are evill Joh. 3. 19. SECT 2. ANd in the first place I will incounter with such who call Châ—istians the most proper â—itle of the Disciples of Câ—â—â—st Act. 11. 26. themselves Protestants being ashamed of the name Christian which the Apostles and Disciples of the Primative Church tooke upon them as an ornament of their profession being deriveâ— from their Masters name whom they professed to serve these Protestants or rather Prelatticants in regard of their deare affections to Bishops and their Popish Ceremonies and superiority being over-ruled by Satans pollicy which is to draw us to the outward imitation of Ceremonies that thereby we might leave the substance have under pretence of decencie and order and as it were to step out of the way to bring the Papists in to them maintained these their superstitions but by wofull experience they have found a contrary effect for instead of so doing the Papists have caught the most of them so that now they would rather be deprived of their Lives and Fortunes then part with such Toyes Now in regard I would shew them the vanity of each of their Their mistake in the Church errours I will first begin with their opinion touching the sanctity and inherent holinesse which they attribute to that place which they call the Church which indeed is not the Church but meerly a Meeting-place for the Church The true Church of Jesus Christ being a company of Men or Women or both acknowledging or worshipping the true God being gathered into A diffinitionâ— of the Church of Christ a Body or Fellowship by the Word and Baptisme whom Christ doth regenerate and sanctifie here with his Spirit and purposeth afterward to glorifie in his heavenly Kingdome SECT 3. ANd as they are mistaken in the Church so are they also in Their mistake in the sanctity â—r inherent holinesse they attribute to their Steeple-houses the sanctity and holinesse which they attribute to that place which they so terme for
ruleth his temporall Kingdome by a temporall power by the power of the Sword Rom. 13. 1 2 3 c. 5. That their Lawes are distinct wil also appeare Rom. 8. 5 6. c. where the Apostle saith that the Law of Jesus Christ is a Spirituall Law but we all know that the Law of the Civil Magistrate is a Politicall Law 6. That the obedience which is required of each of them are distinct obediences wil appeare by the words of our Saviour Joh. 4. 24. God is a Spirit and they that worship him must worship him in Spirit and truth yea it is such saith he whom the Father seeketh to worship him but we all know the other obedience is carnall or temporall Again the Subjâ—cts of these Kingdomes are of two distinct humours or affections as wil also appeare by these words of our Saviour Joh. 15. 19. If ye were of the world the world would love his owne but ye are not of the world but I have chosen you out of the world therefore doth the world hate you And what thing is more apparant in this Nation then the deadly enmity betwixt the Subject of the temporall Kingdom of Caesar or the World and the Subject which belongeth to the Spirituall kingdom of Christ betwixt the subjects of the flesh and the Spirit SECT 8. Obj. HOw can the Kingdome of Christ be said to consist of men when they belong to the Kingdome of Caesar or the civill Magistrate Ans Men may be in the world and yet not of the world as our Christs Subjects in the world but not of the world Saviour affirmeth where he saith I am no more in the world but these are in the world viz. his Disciples and yet in the 16. ver he professeth that the said parties were not of the world the distinction then betwixt the Subjects of Christ and them of Caesar must be this that them of Christs Kingdome are in the world but not of the world as the other are Obj. One man cannot serve two Masters and therefore not both Christ and Caesar Ans Man is composed of two parts viz. a Soule and a Body Of the composition of man which Soule or Spirit is that which Christ accepteth of as his Subject and therefore it is distinguished from the externall part of man by these notions viz. The inward man the Spirituall man the hidden man c. And the other part of man viz. the visible part of man is termed The outward man the carnall man the sonne of man c. Now this inward man or Spirituall subject of Christ being obedient to the Spirituall governance of Christ as that of the outward man to the Politicall government of the How a man may be a subject to Christ and to Satan Civill Magistrate may be subject to both yea and give unto both their just rights yea I may safely say that he whose Spirit or inward man is Christs loyall subject wil also in his externall man be the like to the Civill Magistrate and so may as our Saviour commandeth Give unto Caesar the things that are Caesars and unto God the things that are Gods And contrariwise that outward man whose inward man is a subject to Satan the Prince of this world is the greatest enemy both to Christ and to the Civill Magistrate witnesse the Cavaliers of this Nation SECT 9. Obj. THey seemed to testifie their affections to the late King much more then the Parliaments Party Ans A seeming friend is no friend and such were they to him for-the love which they pretended to him was meerly for their owne ends why did the Papists in these last Warres fight Wherefore the Papists fought for K. Charls for King Charles who would have murthered Queen Elizabeth and King James was it not apparently manifest because he was for them and the other against them Again wherefore was it that the prophaine Sabbath-breakers of the Nation fought for him but because of his Booke of tollerations of such like stuffe as they most desired and contrariwise why was it that they fought against the Parliament but because they conceived they would curbe them for doing such things as they desired to have done yea I appeale to any conscientious man to judge that in case the King had been of the Parliaments Opinion and the Parliament of the Kings whether they would have fought for Parliament or King whether then they would have adored or Idolized him as then they did and by so doing is it not apparent that they procured his ruine Now these things formerly spoken of being granted it must Christ 〈…〉 mâ—â—â—ly Spirituall needs follow that the Kingdome of Christ consisteth meerly of Spirituall things and the Kingdome of Caesar or the Civill Magistrate of temporall things so that whatsoever is of a Spirituall cognizance belongeth to Christs Kingdome and Government and whatsoever is of a temporall or civill cognizance to the Civill Magistrate they are therefore as distinct as the Sun from the Moone that of a civill cognizance receiving its light from that of Christ as the Moone doth receive her light from the Sun yea each of them doth as meerly belong to the distinct persons of Christ and the Civill Magistrate as the Sun proper to rule the day and the Moone the night Seeing then that each Kingdome hath its distinct Governours Subjects Power and Law why should they intrench upon one anothers liberties especially for the inferiour to disturbe the superiour a King an Emperour and doubtlesse conceive how ill it would be taken for one King to invade another Kings Territories and so much and more cause hath Christ to be offended with the Civill Magistrate that will presume to interest himselfe in that which doth not concerne him especially when the Civill power whereof he is made an officer is given to him by Christ CHAP. III. Treateth of the Civill Magistrate in matters of Religion SECT 1. Object HAth not the civill Magistrate ought to doe in matters of Religion Caesars Governmenâ— meerly civill Ans The Civill Magistrate is only concerned in things of a civill Cognizance his duty in point of Religion is chiefly this viz To keep the Kingdome How farre he ought to act in point of religion of this world in such awe as that the Kingdome of Christ may not receive damage by it to keep wicked and debauched people in such obedience by the power of the Sword as that the power of the Word may have its free progresse in their Dominions so that the Saints or Church of Christ may live under their protection a peaceable life in all godlinesse and honesty yea to any rationall man the very name of his Office viz. Civill doth clearely demonstrate that his power consisteth meerely in Civill things Obj. Hath the civill Magistrate no power from God to compell the outward man to observe spirituall injunctions Ans The Magistrate ought not to force any man in respect of his opinion
would have you doe in reference to his designe which is onely the very same in effect which he commanded Joshua Chap. 5. 6. in which I desire you to observe with me these ensuing particulars viz. 1. The feare and dread which fell upon all the Kings of the Amorites and all the Kings of the Cananites that were round about them ver 1. 2. How the Lord is said to put Joshua in minde of renewing the ancient Covenant of Circumcision made formerly to Abraham ver 2. 3. The free and willing obedience of Joshua in reference to the injunction laid upon him in relation to the Circumcising of the people ver 3. 4. The cause of their being so Circumcised laid down from ver 6. to ver 8. 5. The Lords approbation and confirmation of Joshua's complyance with his commands ver 9. 6. In that the Passe-over was likewise celebrated by them presently after their Circumcising upon which their Manna ceased and after which they are said to â—ate the old Corne of the Land yea they are said never to have any more Manna amongst them but that they did eate of the fruit of the Land of Canaan that yeare Thrice Honoured Valiants I shall take on me to minde you of something in relation to each of these particulars as they parallel with our present condition 1. It is well knowne to the Camp of our Israel what the Lord hath done by us and for us whereof we rejoyce And is it not also taken notice of in all the Kingdomes about us how the Lord hath dryed up before us the Euphrates of Papacy the red Sea of Prelacy and the Jordan of Presbitery as also how he hath destroyed our Aegyptian Pharaoh and all his Host Yea doth not all the Nations about us exceedingly feare and tremble yea so as that their hearts melt yea is there any more spirit left in them 2. Have we not the Spirit of the Lord at this very instant of time putting us in minde to renew the ancient Sacraments of Baptisme and the Lords Supper answerable to their Circumcision and the Paschall Lambe 3. Ought not you the Joshuas of our Host to be like obedient to the heavenly voyce as the other 4. Is there not the like cause as was then Have either your selves or any other in the Congregation been Baptized during our wildernesse condition according to the primative practise of the Apostles Or hath the Sacrament of the Lords Supper been celebrated of late according to the Apostles institution Yea have not all the holy Ordinances been slighted and contemned of us since our Antichristian bondage Have not all the posterities since Luthers time perished in the Wildernesse because they obeyed not the voyce of the Lord in these particulars unto whom he sware that he would not shew them the Land of Canaan which the Lord sware unto their Fathers that he would give us a Land flowing with Milke and Honey upon which your feet now standeth I beseech you therefore give the Lord cause in this his day to say unto you as he did then to Joshua viz. that he hath rolled away the reproach of Antichrist in the use of his Ordinances from amongst us which have been so long abused and slighted by us even to this present day and then be you well assured that you shall be fed with the old Corne and fruit of the Land of Canaan and your wildernesse Manna shall â—ease viz. you shall be brought under the old primative Government of Christ and his Apostles by Doctrine Baptisme and the Lords Supper by which meanes your confused and dislocated Societies shall cease to be when you come once to be united by the Word and Sacraments into peculiar and intire Bodies as in the primative times before mentioned There be also many other things worthy your observation which for brevity sake I have omitted being well assured that your descerning spirit will â—â—y them out as also make that use of them which the Lord requireth of you Right Noble Spirits I have made choyce of this method in regard I know you can as well exercise the Sword of the Spirit as the materiall one yea I am well assured that you have as well conquered by the one as the other I shall now only commend your eye to the reading and your persons to the practise of what is contained in this ensuing Treatice so farre as it hath relation to your particulars which if you become like obedient as was your president Joshua and those under his command you will then have the Postscript of the Booke appeare unto you as the Prince or Captaine of the Lords Host did unto the aforesaid Joshua declaring himselfe for you by whose directions you may be put into a way whereby you may conquer the City Jericho which you and the Host of our present Israel now lye before to subdue but if you refuse to be obedient to what this Treatice doth enjoyne you to accomplish you are as like to perish though beyond Jordan as the other on this side have done before you but being confident of your ready complyance with the heavenly pleasure I rest Your most humble Servant J. S. To the Presbiterian Layety Honoured friends HAving for a long season been a daily spectator of the tuggings and contests betwixt you and the Independant Party of this Nation whom you terme Schismaticks Hereticks c. labouring by all possible power to suppresse each other and having for my owne satisfaction in relation to your difference in Judgements as also of each other opinionists in this Nation perused such Authors as providence supplyed me with for the seâ—ling my judgement in point of Divine worship as in Doctrine and Discipline c. and having thereby as also by other Divine dictates of the Spirit received full satisfaction therein I conceive my selfe injoyned to impart the benefit thereof to others it being agreeable to that Divine injunction When thou art converted strengthen thy brethren Luk. 22. 23. as also for some other reasons which for the present I shall omit I have therefore composed and published this Treatice which I present to each particular judgement and so consequently to you whom I finde amongst the rest to be drawne by a contrary Byas from the true Discipline and Government of Christ in his Church and that by those men you terme Orthodoxall Diuines by whom you have been and yet are much deluded in point aforesaid their designe being meerly as the rest of the Papall and Prelaticall Priests whose off-spring they are to heighten themselves by your ruines I therefore desire you to search the Scriptures and to try their Spirits whether they be of God or no. And heâ—ceforth doe not wholly and solely confide in such limbs of Antichrist as to walke by an implicite faith or to piâ— your faith upon their sleeves Leane not too much upon those Egyptian Reeds least they pierce your consciences Remember it hath been the ruine of many thousands of
communicated unto Christs humane nature Christ there is a communion reall and personall the Graces created and finite are really communicated to Christs humanity as his wisedome knowledge holinesse c. but the gifts which are infinite and peculiar unto God as to be omnipotent omni-present knowing all things c. are imputed only personally As the man Christ is omnipotent omni-present knowing all things but not the Manhood of Christ for our blessed Saviour saith that the Son himselfe that is in his humanity knoweth not the day and houre of his comming to Judgement Mat. 13. 32. And this is further to be considered that the Manhood communicateth not any property to the God-head of Christ really for the Divine nature receiveth nothing but giveth all but only personally â—in concreto non in abstracto As Mary is called the Mother of God-Christ not of his God-head and God suffered for us but not the God-head but the Diety of Christ communicateth to his Humanity both really and personally SECT 7. Hereticks condemned touching Christs Divine Nature HEre then are condemned all such Hereticks which erre touching the Divine and Human nature of Christ 1. As touching Christs divine Nature some utterly denying it making Christ a meere man and not to have been before he was conceived in the Virgin Mary which was the Heresie of Corinthus and Ebion contrary to Scripture which saith that the Word which was made flesh was in the beginning Joh. 1. 1. 2. Them that would have another Nature in Christ besides his Human but not of the same substance with God yet of an higher nature then any creature as Carpocates and Arius but our blessed Saviour himselfe saith I and my Father am one Joh. 20. 30. 3. Them that affirme that Christ besides his Human nature consisted of a Divine yet not begotten of the Father but makeing one Person with the Father as well as being of one substance so the Sabellians and Patro-passians whereas the Apostle saith God sent his Son made of a woman Gal. 4. 4. the Person then of the Son and not of the Father was made man for us SECT 8. Touching Christs human nature 1. IT condemneth all such as affirme that Christ was not a true man but only in outward appearance as the Manaches and The like touching his Human nature Mertionites who are confuted by Christs owne words Luk. 24. 29. Handle me and see me for a Spirit hath not flesh and bones as ye see me have with 1 Cor. 15. 47. Act. 2. 22. 1 Tim. 2. 5. 2. Those which hold that Christ had not his flesh of the Virgin Mary but brought it with him from Heaven contrary to the Apostle who saith that he was made of the seed of David according to the flesh Rom. 1. 3. 3. Those who hold that Christ had a true Human nature but in respect of his body only as Apollonaris of Laâ—dicea who is convinced by the words of our Saviour Mat. 26. 38. My soule is heavie unto the death 4. Those who grant that Christ tooke upon him our whole Nature but not our human infirmities for the Apostle teacheth the contrary that Christ was in all things tempted in like sort as we are yet without sinne Heb. 4. 15. For infirmities are of two sorts Personall and Naturall SECT 9. Of Personall and Naturall infirmities 1. SOme are Personall as blindnesse sicknesse diseases as Leprosie c. and these Christ was not subject unto 2. There are Naturall infirmitios which doe belong to the whole Human nature as wearinesse hunger griefe and such like and these our blessed Saviour undertooke that he might in all things be like unto us Heb. 5. 2. which is also evidenced Mat. 4. 2. where it is said that after he had fasted forty dayes and forty nights he was afterwards an hungred and Mat. 26. 38. where himselfe confesseth that his soule was exceeding sorrowfull even to the death c. 5. Those that hold that Christ had a true Human Nature but after the uniting thereof with the God-head it was absorpt of his Divine Nature which only remained and this was the Heresie of Swenâ—feildius But we are otherwise taught in the Scriptures that Christ ascended up in a true visible Human Body and that he shall with the same returne again into the world at the last day Act. 1. 11. 6. Those who hold that the Divine Nature of Christ causeth his Humanity which by the property of its owne nature which The Luthreans error it retaineth for ever can be but in one place at once to be every where which is the opinion of the Luthreans their reason being this viz. because say they the God-head being every where maketh the Humanity for the union sake partakers of its glory To which we answer SECT 10. The Luthreans confuted 1. THat the Assertion concludeth a contradiction for how doth Christs human nature retain the naturall property thereof for ever in being but in one place at once if it be every where by vertue of the God-head 2. If by vertue of this union the human nature can doe all things which the Diety doth then the human nature should be absorpt and as it were changed into the Divine 3. There is a mutuall communion of the properties betwixt the two Natures of Christ but such as destroyeth not the true properties of either but if the property of the Diety were communicated to the humane nature to be every where the Humanity of Christ should be altered in nature being without the true property thereof which is to be but in one place at once 4. As the reason of this Assertion is not sound so the conclusion it selfe viz. of Christs omni-presence in his Humanity is contrary to the Scriptures where the Apostle Peter saith Whom the heavens must contain untill the time that all things must be restored Act. 3. 21. This which hath been spoken I suppose is sufficient to convince all such as deny the Divinity of Christ or that he is not equall with the Father and the Holy Ghost but least some curious Naturalists should not be herewith satisfied in the unity of the Trinity and the Trinity in unity relying more upon human or carnall reason then Scripture I will therefore recite the opinions of sundry men touching the Trinity and Vnity of the three Persons in the same by which they may be made unexcusable and also shamed out of their absurd Heresies and Blasphemies and so revoke them for ever SECT 11. Severall sorts of people proving a Trinity of Persons in the God-head 1. TO which purpose some of the Rabbins doe in the name Jehovah comprehend a Trinity for Jehovah say they betokeneth a God begetting or giving essence and if there be a God begetting there must also be a God begotten and because it is impossible but that betwixt the God begetting and the God begotten there should be a coeternall and substantiall love therefore in this name is also insinuated the Holy Ghost the God of
love And hereupon some think that our blessed Saviour alludeth to this name in his prayer Luk. 17. 16. where he saith Father I have manifested thy name unto the men which thou gavest me that is say they he declared openly the Doctrine of the Trinity commanding his Disciples to baptize in the name of the Father Son and Holy Ghost Mat. 28. 19. 2. Damascen doth most excellently prove the Trinity by this demonstration Vnus Deus non sine verbo est God being but one is never without the Word but the Word he hath in himselfe begotten of his owne substance not like unto our word which hath no substance but vanisheth in the ayre because the conditions of our natures is temporall But like as our word proceeding from the minde is neither the same with the minde nor yet altogether divers from it so is the Son unto the Father which is his Word being the same in substance but divers in subsistence But the Word must also have a Spirit for neither is out word without a Spirit but here is the difference our spirit is not of the same substance with us but the drawing in of the Ayre for we are of a compound nature but the Spirit of the Word is of the same substance with the Word He also saith that it is impossible that God should be without naturall fecundity the Lord therefore must needs beget but he begetteth out of his owne substance and that from all eternity but if the Son had not been from the beginning coexistent with him of whom he was begotten we shall bring in a change of his substance for so when he was yet no Father he should afterward become a Father 3. Bernard also thus eligantly inferreth What meaneth this number without a number if there be three how can there be but a number if one where is the number but here I have what I may number and what I may not number there is one substance and three Persons 4. Philo the Jew commenting upon Ephesians 5. 8. where the Apostle speaking of the state and condition of the Ephesians before their calling saith Ye were sometimes darknesse but now are light in the Lord. God is the soveraigne Giver and next to him is the Word of God also there is two firsts the one is Gods Word and the other is God which is before the Word and the same Word is the beginning and end of his good pleasure intent and will And like as a City whereof the Plat-forme is but yet set downe in the minde of the builder hath not being elsewhere but in the minde of the builder so the world had no being elsewhere then in the Word of God which ordained all things and seperated light from darknesse both in the world and mens mindes 5. Rabbie Azariel termeth God Spirit Word and Voyce saying that the spirit bringeth forth both the word and voyce but not by speech of the tongue or by breathing after the manner of men and these three being one spirit viz. one God one Spirit rightly living Blessed be he and his Name who liveth for ever and ever Spirit Word and Voyce that is to say one Holy Ghost and two spirits of that Spirit 6. Rubbie Joseph also saith that the light of the Soule of the Messiah is the living God and the living God is the fountaine of the living waters and the Soule of the Messiah is the river or streame of life and none but the Messiah knoweth God fully He is the light of God and the light of the Gentiles and therefore he knoweth God and God is knowne by him 7. Mercurius Thresmigests saith also to this purpose I thy God saith God am light and minde and of more antiquity then nature of moysture that is issued from the shadow and this light some speech which doth proceed from the minde is the Son of God that which seeth and heareth thee iâ— the Word of the Lord. and the minde is God the Father these differ not one from the other As for their Vnion it is the union of life and this speech being the work-man of God the Lord of the world hath chiefe power next him and is uncreated infinite proceeding from him the Commander of all things which he made of the perfect and naturall first-bor Son of the most perfect 8. Numius a Pithagorist saith the first God is free from all worke but the second is the Commander which maketh heaven and God the worker and maker saith he is the beginner of bebetting and God the Good is the beginner of being the second is the lively expresse of the first as begetting is an image of being and that this worker being the Son is known to all men by reason of the creating of the world but as for the first Spirit which is the Father he is unknowne unto them 9. Jamblicus another of the Philosophers saith plainly that God made the world by his divine Word and the first God being before the Beer is the Father of a first God whom he begetteth and yet neverthelesse abideth still in the solenesse of his Vnity which thing farre exceedeth all ability of understanding This is the originall patterne of him that is called both Father to himselfe and is the Father of one alone a God verily good indeed 10 Aemelius the Disciple of Plato notwithstanding how great an enemy he was to Christians speaking of the second Person yeeldeth to that which John speaketh Chap. 1. 1. in these words viz. Surely saith he this is the Word which was from everlasting by whom all things which are were made as Heraclitus supposeeth and before God saith he this is the very same word which that barbarous fellow avoucheth to have been with God from the beginning in the ordering and disposing of all things when they were confused and it is the same God by whom all things were absolutely made and in whom they be living and of whom they have their life and being which very Word cloathed it selfe with mans flesh and appeared a man so much that after he had bin put to death he took unto him his God-head againe and was very God as he had bin before ere he came down in bodily flesh and man 11. Another of Plato's imitaters speaking to the same effect saith That the beginning of St. Johns Gospel was worthy to be written every where in letters of gold 12. Suidas relateth that the Devill being asked by the King of Aegypt who he was that reigned before him and who should reign after him answered in these foure verses First God and then the Word and then the Spirit Which three be one and joyn'd in one all three Their force is endlesse get thee hence fraile weight The man of life unknown excelleth thee Thus have I brought a jury of Rabbins Fathers Philosophers yea and the Devill himself to evidence against the Athists and Anti-trenitarians of these times who were compelled to glorifie God in their speeches making as
in Mat. 18. 18 19 20. but before I urge this point any further I will shew what is meant by binding and loosing as it is there mentioned SECT 3. THese words of binding and loosing is not to be taken as many What it is to binde loose ignorant people conceive who taketh Peter to be the Porter of heaven gates and therefore said by them to beare the keyes thereof in imitation of which rediculous conceit the Pope includes himselfe as one of those Ignoramusses making himself more rediculous then the rest by carrying abroad with him two great keyes with which he is as able to open Heaven as by the rest of his Popish power which is even nothing at all c. for binding and loosing is quite out of his eliment it being effected by the preaching of the Word which he is not guilty of but if he was it would be to no purpose seeing he would only breath out the spirit of Anti-christ and therefore not likely to benefit the kingdome of Jesus Christ which is his Antagonist The heavens are opened and shut at the preachâ—ng of the Gospel which is a thing granted by all the people of God whereof the Pope is none and therefore when a Sinner is thereby converted by the Ministry thereof then heaven is said to be opened unto him and contrariwise when by the preaching of the Word a Sinner becomes more obstinate then heaven is said to be shut unto him Also when a Sinner becommeth penitent then sins are said to be remitted but when they grow more obdurate and stiffe-necked by the preaching of the Gospel then their sins are said to be retained and to this purpose our Saviour telleth the Jewes that if they had not known these things they did know they had been more excusable but seeing they did confesse they knew them they were inexcusable as in building the Sepulchres of the Prophets Joh. 15. 22. Our Saviour therefore spake them words no otherwise to Peter then Peter and Paul spake to all Christians who are said to be built upon the foundations of the Apostles Jesus Christ being the chiefe corner stone as Peter himselfe confesseth 1 Pet. 2. 6. Paul also affirmeth that another foundation can no man lay then that which is laid which is Jesus Christ 1 Cor. 3. 11. Eph. 2. 20 21 22. that Peter therefore was set over the whole Church of Christ is but a Fryers dreame seeing that all the Apostles were in equall commission and all were sent immediatly to preach the Gospel As my Father sent me saith our Saviour so send I you Joh. 20. 21. SECT 4. Object OVr Saviour chargeth Peter three severall times in All Christs â—lâ—ck not committed to Peteâ—s charge particular to feed his sheep Joh. 21. 15 16 17. Ans That will not beare such an universall jurisdiction for all Christs Sheep were not only committed to Peter Again feeding doth not signifie ruling and commanding but teaching and instructing a duty Peter himself being Judge common to all Pastors and to which he exhorteth them 1 Pet. 5. 2. Obj. Peter was the first that preached to the Gentiles Act. 10. 20. 11. 12. 13. 7. Ans Paul was converted Act. 9. before Peter saw that Vision Act. 10. who immediatly upon his conversion preached to the Gentiles in Arabia Gal. 1. 15 16 17. Peter indeed was both the first and the last that was resolved by Vision of the calling of the Gentiles but Paul was certain thereof before by revelation and communicated not with Peter about his Vision before he preached to the Gentiles Ibid. Neither is it true that Cornelius's Family to whom Peter preached was the first that was called amongst the Gentiles for Andronicus and Junia were in Christ before Paul Rom. 16. 7. who was converted before Cornelius was called and although the priority of preaching to Superiority doth not goe along with priority the Gentiles were yeelded to Peter yet the superiority doth not goe along with it SECT 5. Object PEter certainly was the most eminent because he was alwaies first named Ans It is to be observed that the twelve Patriarckes are not alwayes rehersed in the same manner or order not in Gen. 49. 3. as in Gen. 27. and Gen. 30. and afterward Numb 1. Deut. 33. yet in all these places Ruben is named first but not alwayes for sometimes Judah is named before him as in Numb 2. 3. As then this were but a simple Argument for the preheminence of Ruben before his Brethren because he is in the most places named first being the eldest so as simply doe they conclude for Peters supremacy before the other Apostles because he is commonly named the first which was rather because of his Eldership then any priority before the rest neither is he alwaies named in the first place for Gal. 1. 9. the Apostle James is named before him Againe we doe not read that Peter did ever command his Fellowes Peter never commanded his fellow Apostles in office but exhorted them as in 1 Pet. 5. 1. he was also subject to accusation as well as the rest instance concerning his preaching to Cornelius and his Family for which being called to question by the rest of the Apostles purged himself by acquainting them with the whole matter as we may read Acts 11. 3. likewise being taxed by Paul for his dissimulation Gal. 2. 8. by silence confesseth his fault by all which it doth manifestly appeare that there was no more superiority in Peter then in the rest of the Apostles SECT 6. Object PEter resembled Abrahams Stewart Gen. 29. 2. in these respects 1. For as Eliazar was the eldest servant that Abraham had so Peter was the eldest Apostle that Christ had 2. As Eliazar was said to have rule over the rest of Abrahams servants so likewise Christ set Peter over the whole Church Ans That Peter was one of the eldest in yeares amongst the Apostles we deny not but that he was the eldest of all as it Frivolous comparisons to prove the Popes supremacy seems Eliazar was cannot be proved as that he was set over the Church of Christ hath been sufficiently confuted and thus you see rather then faile what inventions they have to uphold the proud and vain-glorious assertions touching their lord god the Pope and to prove his priviledge and dignity from such men as have no relation at all unto him So that this that hath been spoken may give every Christian yea even the Pope himself satisfaction touching his pride and arrogancy in assuming to himself that which Peter whom he pretendeth to succeed would have bin ashamed of behaving himself altogether like a Priest of the Law whose ceremonies are abolished but nothing like the Ministers of the Gospel which is permanent or like another Elimas the Sorcerer Act. 13. 8. 10. full of subtilty and mischief a childe of the Devill and an enemy to all righteousnesse forcing Scripture contrary to the true meaning
last day as also that his flesh is meat indeed and his blood is drink indeed and that he that eateth his flesh and drinketh his blood dwelleth in Christ and Christ in him Joh. 6. 53 54 55 56. Ans The wicked and unbeleevers neither have eternall life The wicked neither eate or drink the body or blood of Christ neither doe they dwell in Christ or Christ in them neither doe they live by Christ which life is by faith in the Son of God Gal. 2. 20. therefore they can neither eate nor drink the body and blood of Christ this proposition therefore is directly opposite to the Scriptures but yet to give such of them satisfaction that are yet kept in ignorance and in the chaines of darknesse by that man of sinne I will therefore branch the Argument into these three particulers 〈◊〉 as 1. What a Sacrament is 2. How Christ is said to be eaten in the Sacrament and 3. Who they are that eate Christ in the Sacrament SECT 2. VVHat the Sacrament of the Lords Supper is Bernard termeth What the Lords Supper is it Canalis grati lavacrum anime the cunduit of Graâ—â— and the hath of the Soule which the whole company of the faithfull doe consecrate and sacrifice as well as the Priest or Miâ—ister and it consisteth of two things viz. the visible substance which is Bread and Wine 2. The invisible grace which is redemption by Christs death from the punishment due unto our sins that like as by Baptisme we are inisâ—iated into the Church so by this spirituall Banquet we are preserved in that life into which he hath begotten us through the Word and in this holy Mystery three things are to be considered as 1. The signification 2. The matter and 3. The effect now the signification is placed in the promise the matter is Christs death and resurrection and by the effect is meant redemption righteousnesse and eternall life which is the fruit which a worthy receiver obtaineth by being partaker of that Divine Mystery In the second Circumstance the great controversie will fall by course to be disputed upon viz. Whether or no our Lord and Saviour Jesus Christ whom the Apostle saith the heavens must containe untill the restauration of all things or untill the day of Judgement be so eaten in the Sacrament as these Popelings seeme to be confident of according to the former expression delivered SECT 3. ANd for the better clearing of the truth in this particular When Scripture is to be taken literally and when spiritually there is a way discovered whereby we may understand when Scripture are to be understood literally and when spiritually for the first when Christ seems to command a foule and wicked act that must not be taken litterally as in them words of our Saviour formerly expressed in which he seems to command a foule and wicked act it is therefore figuratively spoken now it is the spirituall understanding that saveth him that beleeveth Joh. 6. 47. For the letter killeth but the Spirit quickneth Joh. 6. 63. neither is it Christs bodily presence if it were in the Sacrament according to their opinions that could save a receiver of it for Judas a Son of perdition received panem Domini sed non panem Dominum the bread of the Lord but not the bread the Lord. So that when Christ saith This is my body he meaneth the figure of his body and therefore we are to understand it by way of signification and not properly for it is his presence in our hearts through faith in his blood which we receive profit by and not by his bodily presence in the Bread and Wine as I have formerly said and if we beleeve not his bodily presence there that will not damne us but it is his absence out of our heartâ— which bringeth damnation SECT 4. THis Sacrament then being a Spirituall thing must be spiritually The Soule cannot 〈◊〉 â—â—d wiâ—h coâ—poâ—alâ—â—ood deserned for the food of the Souâ—e upon earth is no other then the food of Angels which is the joy and delectation which they have of Gods glory and therefore not to be fed with corporall food such as they would make Christs body and seeing that all corporall food is digested into the stomack and so cast oâ—t into the draughâ— I blush to think of their audacious blaspheâ—â—â—s who doubtlesse cannot be ignorant that if they eate him â—â—rnally that they doe also expell him in that manner as they doe other meat which thing is a shame to any Christian to conceive much more to expresse and vindicate And it may very â—ell be thought that though the Apostles of Christ would have been â—â—y sâ—râ—pilous to have drunk Christs very blood seeing it was so plain against the Law of Moses and their owne decrees Aâ—â— 15. 29. if they had understood him in that grosse sence which these Papists doe Agâ—in the writers of Scriptures must be examined as Spirituall Scripture must be 〈◊〉 stâ—od 〈◊〉 spirituall sence men and not as Carnall men in regard they were delivered by holy men of God as they were moved by the Holy Ghost and therefore one taking upon him the person of our Saviour to whom in the sixtieth verse of the sixth of John who is said to murmurâ— at his sayings answereth them thus by expounding of our Saviours words in the 63. ver You saith he shall not â—atâ— this body which you see nor drink this blood in my vâ—â—nes but I shall give a certain Sacrament unto you which if it be spiritually understood quickâ—â—th you otherwise it profiâ—eth nothing SECT 5. IT is also evident from Exod. 12. 11. that the Paschall Lambe The â—â—gne called by the name of the thing signified was called the Lords Passeover whereas it was but a signe and representation of the Passeover As also Circumcision was called the Lords covenant Gen. 17. 11. whereas it was only a signe and seale of iâ— Then as neither the Lambe was the Passeover it self nor Circumcision the Covenant it self it is but weakly inferred by these people from the words of our Saviour that the bread should be the body of Christ Mat. 26. 26. so that it must needs follow from hence that the Sacrament of the Lords Supper is only a signe or representation of the body of Christ yea the Apostle Paul expounding them words of our Saviour in the institution of the Sacrament viz. This is my body exhorteth us to doe it in remembrance of him And that so oft as we eate this this bread and drink this cup we shew the Lords death till he come 1 Cor. 11. 26. If then it be but a signe and representation of his death it is not his absolute death for if it were so then must Christ be really sâ—aine and crucified at every Sacrament which God forbid we should imagine and therefore the Apostle saith it is a remembrance of the Sacrifice of his body and blood which was shed for
sometimes were disobedient Ans Those imaginations are contrary to Scripture for out of Out of Hell is no redemption Hell is no redemption as Abraham said to the rich man They which would goe from hence to you cannot neither can they come from them to us Luk. 16. 26. Again Hell is thus described Where the worme dyeth not and the fire never goeth out Mark 9. 45. the worme of the conscience in everlasting fire shall torment the wicked and therefore that place in Peter or the other cannot be understood of the descending of Christs Soule into Hell for Christ cannot be said to be quickned or made alive in his Spiâ—â—â— that is his Soule because it was not subject to death and 〈…〉 fore by the word soule or spirit they truly understand the Divine power of Christ whereby he preached to Noah 2. If there were preaching in Hell then it will follow that there is a Church there and repentance and conversion of soules 3. The Apostle only speaketh of such as were disobedient but they were not delivered by Christ 4. It cannot be shewed in all the Scripture where the resceptacle of the soules of the faithfull and beleevers is called a prison SECT 13. Object TO proceed where we left God is Almighty and therefore can doe what he will Ans That God is Almighty because he can doe all things is VVhy God is said to be Almighty to prove that he is not Almighty for all things he cannot doe As he cannot deny himself he cannot restore virginity being once violated he cannot sinne because there is no superiour above him but that he may doe all things what he will but he hath no will or pleasure to make his Sonne a lyar or to make his Scriptures false and yet notwithstanding he is Almighty and may doe what he will and thus they alledge that God by his power might make Christs body in many places but they forget to prove that he hath done so Obj. God worketh by Myracles and therefore he may doe it though to us it seeme not to be done Ans As before I desire to know where God hath promised to doe so we read that the shadow of Peter did heale many Act. 5. 15. and yet the shadow was not Peters owne person We read also that Napkins and Handkerchiefes were carried from Paul to many that was sick and possessed with unclean spirits and they received their healths Act. 19. 12. and yet it were a madnesse to think that Pauls body had been actually in those things which was sent from him to them which were diseased or possessed with the unclean Spirits so that these their assertions being proved false by Scripture we may conclude against them all that Christs body is but in one place only As concerning his flesh the Church injoyed him but a few dayes but as he is God he is every where and at all times by his grace providence and Divine Nature His Naturall Body which was borne of the Virgine dyed rose for us and sitteth on the right hand of God he went away by that which was but in one place he stayed by that which was in all places he ascended above all Heavens in his body but he departed not hence in his Majesty Again to shew the unmesurablenesse of his God-head he saith to his Disciples Loe I am with you ever even to the end of the world Mat. 28. 20. and how could he ascend into Heaven but as he was locall and very Man and how he is present with the faithfull but because he is unmeasurable and very God SECT 14. Against the reservation of Reliques in the Sacrament Obj. HAving thus as I conceive manifested their errour aforesaid I shall say something concerning their superstitious reservation of the Reliques of the Sacrament which they gather from Gods command to the Israelites to keep a gomer of Manna Exod. 13. 32. to evidence to their posterity how and by what meanes they were sustained and preserved in the Wildernesse for so many yeares Ans That Relique was an holy Relique kept by the Commandment of God not to be adored and worshipped but to put the people in minde of that benefit in feeding of their Fathers in the Wildernesse but the keeping of this Relique doth offend against all these rules As 1. God hath not commanded them to keep any such thing 2. In that they shew them to the people for adoration and not for the commemoration of any benefit 3. The Manna which putrified being one day kept contrary to the Commandement of God Exod. 16. 20. indures many hundreds of yeares by his appointment but Popish Reliques are not preserved from putrifying therefore God hath not ordained them so to be kept 4. God commanded that no part of the Pascall Lambe should be reserved untill the morning which doubtlesse was to take away the cause of superstition lest they might have adored and abused the Reliques of the Passeover which charge given to the Israelites may also reprove the superstition of the Papists which doe reserve the Reliques of the Sacrament and of Saints carrying them about to sick folkes as things of great vertue and holinesse Obj. Josephs bones was carried from Aegypt to Cannan Gen. 50. 26. ergo the Reliques of Saints may be preserved Ans Joseph was laid in a Coffin they did not rake out his ushes and take his bones and carry them about to work Miracles as the Papists seeme to doe by the bodies of Saints if they be their bodies and in that Joseph desired to be carried to the Land of promise the Scriptures directly sheweth the cause to have been the profession of their faith and hope that the Land of promise should be given unto them as Joseph had formerly said in these words God shall surely visite you and you shall carry my bones hence Gen. â—0 25. SECT 15. Against the posture of kneeling to the Sacrament A Word also as touching the gestures and deportments of the body in the act of receiving the Sacrament which hath been variable according to the manner of the Countries where it hath been and is administred as it was the custome of the Jewes to sit upon the ground as Christ leaning upon Johns breast at Supper which is imitated now by the Irish but the Communion of the body and blood of Christ is called the Lords Supper and sitting being an accustomed gesture amongst us at our ordinary suppers therefore sitting is a gesture most stress for such an 〈◊〉 Again some Churches use the posture of standing as well as sitting in imitation of the Passeover but we never read that the Apostles kneeted at the Sacrament for so to doe is directly Idolatry and Superstition as may thus appeare For to worship God in act or desort a creature is Idolatry and Popery but such is their kneeling ergo 2. To worship Christs Man-hood as present when it is absent is Idolatry but Christs locall body is in Heaven as I have
the Spirit of the Lord which is said to be upon him for the second he was no private man or subject to any other but free and at his owne command beside he was not without direction of the Spirit of God and further if a true man shall defend himselfe against a Thiefe by the Sword or a City being suddenly besiedged or invaded by an enemy the Magistrate being absent in these cases it may be lawfull to use the Sword because albeit in particular they have not the expresse consent of the Magistrate yet in generall the Laws permitteth that it shal be lawful for every one in such a desperate case to defend himselfe 2. The causes of Warre are these three 1. When any Battell is undertaken or enterprised by the speciall command of God as Saul was sent against Amaleck 2. To rescue and recover such things as are unlawfully taken away as David pursued the Amalakites that had burned Ziklag and carried away 〈◊〉 Goods and their Wives and redeemed them againe 1 Sam 〈…〉 To deliver the oppressed and to bridle the insolency pride and cruelty of the wicked as Abraham pursued the foure Kings that had taken Lot prisoner and delivered him out of their hands Gen. 14. 3. The manner also is to be considered that although the cause of warre be just yet it is not rashly to be set upon but all other meanes must be tryed as the Israelites before they assaulted their Brethren by open warre moved by the Benjamites in the rape of the Levites Wife first required the wicked men which being refused they resolved to set upon them Judg. 20. 13. There are also many other Tenents which are attributed to them under the notion of Annabaptists as that originall sin is not derived from Adam to his posterity and that a man hath free-will in Spirituall things which Tenents if they hold they are already sufficiently confuted by what hath been formerly delivered but I finde the enemies of Christ so various in their description of Hereticks that they seeme rather to doe it more out of malice then any waies to convince their judgements making three or foure Sects and Heresies of one and the same Tenent as may appeare by their printed papers to that purpose instance in the Socinians Arians Familists Anti-scripturians all which opinions might well be confined to one of the notions afore named but that such delight to shew themselves forward in reproving of others that so they might be thought innocent themselves CHAP. VII Treateth of the opinions of them under the notion of seekers SECT 1. IN dealing with them under this notion I will rather adhere to Mr. Saltmarsh his description of them then their other malicious Sensurers who defineth them to be of this judgement viz. That there is neither Church nor ordinance yâ—â— and that if they did not â—nd with the Primaâ—ive or Apostolicall times yet they are to begin â—s in the Primative time with Gifts and Miracles Severall objections of the Sâ—â—kers aâ—swered To which Assertions I answer That Jesus Christ hath alwaies had and yet hath his Church Militant for when he departed in the Flesh he promised to be with it even to the end of the world Now in that he so promised it must of necessity follow that the Church must be permanent so long viz. to the end of the world for he cannot be said to be with that which is not Ergo. 2. As to the period and end of Ordinances I answer they never yet ceased but doe yet continue in their Primative purity true Anti-christ hath cast his two vailes of Schisme and Heresie upon them but that of Heresie lying uppermost is so old that it is falling off by peece-meale the other of Schisme being so thin that good eyes doth see truths thorow it but that also will speedily be taken off and then they will be visible to each spectator 3. As touching the Gifts and Miracles which they expect from them that are to gather the flock of Christ out of Antichristian Pastures I will answer in Mr. Saltmarsh his owne words viz. SECT 2. 1. THat such Gifts and Miracles were rather for bringing the Word into the world and for glorifying Christs first comming in the Flesh then after Joh. 20. 29 30 31. Mat. 10. 7 8. Mark 6. 7. Luke 9. 20. 2. That if we must have Miracles to make us beleeve and not beleeve any truth untill then we must have for every truth as for one or two a Miracle to give it evidence and so there must be a continuall and new Miracle working for every new beleeving 3. If there must be Miracles for beleeving truth is not of Ephe. 5. 1â— that excellent nature as it seemes for if it be not able to make it selfe evident and cast a native or speciall shine or brightnesse upon that Soule it comes into it is but weake darke and insufficient 4. If truth be not discernable in it selfe by its owne glorious lightsome nature by beams from it selfe it is in a worse condition then many things below as the Sunne Starres Candles c. which bring that light in their owne nature and dispensation by which they are discerned 5. If every truth be a beame of Christ the Truth then every Joh. 8. 12. 9. 5. Rom. 22. 5. truth hath light in it selfe because it streames from the fountain of light and so is discernable 6. No Miracle can in its owne nature make one beleeve without a Spirituall conviction from the Spirit of Christ going along with it for as we see when Miracles were wrought some beleeved and some beleeved not so there is no such reason for Miracles as pretended because that conviction which commeth from the Spirit through the work of a Miracle may come by another instrumentall or organicall way or it is a more glorious opperation by how much more single or immediate revelation it worketh SECT 3. 7. THat when Miracles are wrought yet a Pretender may worke a Miracle for the contrary like the Sorcerers of Aegypt against Moses and Antichrist is rather spoken to come with Signes and Wonders of the two then Christ so that there shall be a losse to any that thinke to beleeve meerly by a Miracle the Spirit being only that which must make us beleeve beyond all power of Miracle which can give out its power but upon the sence at the farthest being meerly outward and visible 8. That the Scriptures of the Gospel or New Testament are Mat. 23. 24. of such a divine and even Spirituall glory in the letter as no other word There is a power to discover the reasons and secrets of the heart which the reason and heart of man witnesseth unto there is a power to convince and advise to terrifie and comfort cleerly undeniably and experimentally knowne 9. The Scriptures we have as they are doe make a discovery 2 Cor. 3. 6. 8 9. Rom. 11 16. Tim. 3. 16 17 of such a way of
if but read over by them or any other is sufficient for the Service of God as indeed it is to that God they worship the Spirituall man he is of another judgement for he saith that true prayer is that which is dictated to the minde by the Holy Ghost and so maketh prayer the voyce of Gods owne Spirit which ariseth from the regenerate part within us being quickned and inlarged to pray from the immediate help of the Holy Ghost and such prayers say they are only acceptable to God and no other Now to know whether of these opinions retaineth the truth it Of the Spirit of God in prayer is requisite to have them to the touch-stone of truth viz. the Word of God which is able to convince all errours and to make them appeare in their naturall colours to which purpose the Apostle Paul is very pertinent in his Epistles as in Rom. 8. 26. where he speaking of the act of Prayer or â—ather the Spirit of God in him saith That the Spirit helpeth our infirmities and that we know not what to pray for as we ought but that the Spirit it selfe maketh intercession for us with sighes and groanâ—s which are unutterable which he doth also thus further illustrate in the 27 ver viz. And he that searcheth the heart knoweth the minde of the Spirit because he maketh intercession for the Saints according to the will of God SECT 6. FRom whence I thus argue If the intercession of the Saints who are predestinated to salvation be not availeable without the direction and guidance of the Spirit of God as it is evident they are not Instance in holy David who saith If I regard wickednesse in my heart God will not heare my prayer what will become of the other and what better testimony can we have to decide the controversie then when the Holy Ghost himselfe confirmes the point as a witnesse to his owne act their audaciousnesse A set â—oâ—me of Prayer hath not the Spirit of prayer and stupidity is therefore to be admired who thinke that Prayer and Preaching can availe although the Spirit of God doe not Co-opperate with it for the Holy Ghost teleth us plainly that we know not what to aske without his direction now what direction from the Spirit of God can be imagined in that prayer which is formerly composed by another party then he who readeth or prayeth it or what benefit can be expected from that prayer where the tongue expresseth that which was not formerly conceived in the minde to aske well may they therefore be compared to Steevens uncircumcised Jewes in that they still resist and flatly deny the motions of the Spirit of God in the act of prayer Again the Children of God have sundry occasions to pray unto God by reason of their manifold temptations by the flesh the world and the Devill which doe warre continually against the Spirit now let any judicious man censure whether a childe of God findeth greater comfort in expressing his misery and unfeigned repentance being moved thereunto by the Spirit of him to whom he prayeth rather then to expresse himselfe by such a prayer as is invented by another man Again what prayer can be more acceptable to God then when he is invocated by a penitent sinner who is dictated what to aske by the Spirit of him to whom he prayeth certainly then we ought rather to joyne our selves with the Spirit of God rather then the spirits of men SECT 7. Obj. SVch as pray by the Spirit use Tautollogies and vaine repetitions in their prayers Ans God doth not give the measure of his Spirit to his Children by equall proportions but to some more to some lesse but to all some yea such a some that he that hath the least of it hath so much as to make his prayer acceptable though not so much prevalent with God as them who have a greater measure of it Again Gods wayes are not our wayes he is not like an earthly Prince who is commonly petitioned with a premeditated speech It is not eloquence of words that God regaâ—deth in pâ—ayer neither is it eloquence of words which worketh upon him but the pious thoughts and desires of the heart which the Lord being formerly acquainted withall before they be expressed by the tongue are even then accepted of him which the Lord testifieth by his Prophet in these words Before they call I will answer Isa 65. 29. so that it is not so much the expression of the tongue as of the heart which God accepteth or floweth as pleasing unto him Again let them peruse their Liturgy and see if they can excuse Their Liturgy haâ—h many tautologies in it it of Tautologies when they repeat these Sentences viz. Lord have mercy upon us Christ have mercy upon us Lord have mercy upon us Christ heare us O Christ heare us Lord have mercy upon us Christ have mercy upon us with Thou Lambe of God that takest away the sins of the world three times repeated together with Good Lord deliver us and We beseech thee to beare us good Lord very many times repeating the Lords Prayer also many times at one Service And yet to see those vaine bablers that will accuse others with that which they are the most guilty of themselves yea what is their Pulpit Prayers but meere tautologies the same the next Sabboth as was the former A carnall man tyeth God to one and the same prayer and so for all their life long yea let the occasion be what it will Funerall or Feast Plenty or Famine Warres or Peace or what occationals soever God must either be pleased with their set forme or he is like to have none at all yea though there be never a clause in their expressions which tendeth to the present occasion whereas through the whole Booke of God we neither read of any childe of God that prayed but that his prayer did solely tend to his present occasion as I have formerly proved when I spake of the Lords Prayer it selfe SECT 8. SO that if these vapouring Russians were tyed to pray in the same nature as doe the Children of God whom they so villifie certainly they could not be so rash in censuring as they are when as some of them in mine owne hearing being to pray for a sick Party in their Pulpit Prayers have had much adoe to bring it in and much more to get into their set prayer againe but hath been in very great danger of an non plus Again the Apostle James saith that the effectuall fervent prayer of a righteous man availeth much From which expression we may gather that true prayer must tend to effect the necessity of the Party praying 2. That this prayer must also be full of servency and zeale to have it effected as the Prophet saith I roared even for the disquietnesse of my soule 3. That it must proceed from a righteous man or else the other are in vaine and this is
or judgement neither to punish him in regard he is not of their judgement but only in case that such people disturbe the Church or professors of the Gospel for the power of the Magistrate is only externall and not internall but it being the He cannot compell the inward man inward hidden or Spirituall part of man which is or at least ought to be Christs subject it is therefore utterly out of the power of the civil Magistrate to subdue or bring it to obedience that being a power which at the furthest extent can but reach to make an Hipocrite as to make the outward man seeme to be what it is not as thus The civill Magistrate by threatning imprisonment persecution How farre he may prevaile losse of estate and the like may so farre terrifie a wicked debauched fellow as that he dare not sweare prophaine the Sabbath c. yet neverthelesse his heart is yet the same it was and his desire is that all such Magistrates were confounded that establish such Lawes witnesse the Cavaliers of these times in their affections How farre his power can extend to the Parliament for crossing their accustomed revilings on the Lords day c. as also their subjection to the government now established in this Nation without King or Lords c. which we all know is more for Ave then good will their affections being quite contrary to it so that this power at the furthest extent yea even in things Civill can only make a man seeme what he is not but the other power is of force to make a man to be what the other can only compell to seeme SECT 2. AGain the feare and obedience which is forced by the Magistrate Obedience forced by the Magistratâ— but slavish is at the best but a slavish feare and obedience such as the Devils have which cannot possibly be accepted of our Saviour it being a voluntary affection of the heart which he accepteth of such as freely and willingly present themselves to be made Citizens of the Spirituall Jerusalem or City os the great King In the day os his power the people must bring a free-will offering unto him and not a compulsive one faith then which procureth Christ and his Apostles never used a compulfitory power obedience to Jesus Christ is wrought by the power of the Word and not by the power of the Sword as these Scriptures witnesse viz. Goe and teach all Nations c. He that beleeveth c. he doth not say Goe and compell all Nations to beleeve seeing therefore it is only such a spirituall affection which this Spirituall King looketh upon and regardeth it is but labour in vaine for the Magistrate to compel a carnal man to the obedience which is required of the Spirituall man since he is uncapable of it for the Apostle affirmeth that a carnall-minded man cannot comprehend It must be a spiritual power which must work upon the spirituall part of man the things of God yeelding this reason because they be spiritually discerned So that it must of necessity be a Spirituall power that must worke upon the Spirituall man and that is no other then the Word of God which the Apostle saith is mighty in opperation to the bringing downe of strong holds to captivate and repel the rebellion of the flesh against the Spirit to call us out of the state of Nature into the state of Grace as our Saviour affirmeth My sheep heare my voyce c. other sheep I have c. and they shall heare my voyce He doth not say they will but they shall Joh. 10. 16. As also I pray not for these c. but for them who shall beleeve on me c. Joh. 17. 20. SECT 3. NEither was it ever the desire of Christ in gathering of his Christ never made use of the civill Magistrates power Church that his Apostles should make use of the Civil Magistrate to compell whole Nations consisting of severall judgements to be obedient to their Doctrine and rule of Government but that they should goe and preach c. Neither did Christ make use of Herod to subdue the Scribes Pharisees Saduces or any other Sect amonâ—â—t the Jewes but what he did was meerly by his Doctrine Neither doe we read in all the Acts of the Apostles that ever they used any other meanes then the power of the Word preached and that if any compulsive way were used it was only by the Scribes and Pharisees c. as the Evangelists plentifulâ—y testifie instance in Paul himselfe whilst a Pharisee Acts 8. 3. 9. 1. Act. 22. 4 5. Gal. 1. 13. and is now practised by the like zealous persecuting Pharisaicall Presbiterians of these times Christ only admonished his Disciples that in case their Doctrine What the Apostles were to doe where they found men obstinate was refused or flighted to shake off the dust of their feet against such parties or Cities Luk. 10. 11. which was also practised by the Apostle Paul and Barnabas as we may read Act. 13. 51. So then the compulsive power of the Magistrate wil only make a Medley in the Church yea it is a way punctually to oppose Christ in the method which was used by himselfe and his Apostles in gathering his Church out of Judisme and Paganisme yea a way whereby the flock of Christ wil never be discerned or distinguished The event of the Magistrates power in matter of Religion from the world a way never to restore it to its primative purity but to continue it in the same Gallâ—maufrey it hath been in since the Apostacie a way meerly to sorge Hypocrites a way whereby Doggs â—orcerers Whore-mongers Idolaters and the like shall have admittance as free denizons of the Spirituall Jerusalem which our Saviour commandeth to be kept out Rev. 22. SECT 4. Obj. THey of the Presbitery intend to exclude such kinde of people from the receiving the Sacrament of the Lords Supper Ans In that they make themselves rediculous for as it would The Presbiterians practice rediculous be counted an idle thing to invite a company of Guests to a Feast and when they be come give them nothing to eate so it is for the Presbiterians to use the publick power of the Magistrate to bring in such like as Members of the Church and yet wil not permit them the benefit which the rest of the Members have which manner of jugglâ—ng doth discover the two great hinges which they hang upon viz. Pride and covetousnesse Obj. In the Parable of the Marriage Feast it is said that the Kings Servants had power and were ordered to compell Guests Ans That which Luke renders in the word compell by Matthew When computation is said to be used is rendered bid or invite by comparing of which it appeares that there was no great violence used by the Kings Servants that so invited them neither can a man properly be said to be compelled unlesse he be
28. and this will evidently appeare by comparing them with the false Prophets and Apostles which usurped the like priviledge and prerogative Now what manner of people the false Prophets were the Spirit Ezek 22. 25. 26. 28. 34. VVhat sort of people the false Prophets were Jer. 23. 1 2 3. of God by the mouth of the true Prophets doth fully demonstrate viz. To be conspirators where they live roaring Lions roving for their prey devourers of soules takers away of treasures and precious things violaters of holy things such as put no difference betwixt prophaine and holy things such as hide their eyes from the Lords Sabboths such by whom the Lord is prophained such as daubâ— with untempered Morter such as see vanity and divine lyes that say Thus saith the Lord God when the Lord hath not spoken such as feed themselves with the flocke cloath themselves with the wooll and kill such as are fed but feed not the flock such as have not strengthened the diseased have not healed Micha 3. 11. Zeph. 3. 4 that which was sick nor bound up that which was broken nor brought againe that which was driven away nor sought that which was lost but are such that by force and violence have ruled over them such as teach for hire and Divine for money And as these sorts of Prophets were contemners and despisers These sort of people foretold by the Apostles of the Doctrine of the true Prophets of God meerly seeking their owne advantage so also doth the same Spirit foretell that there shall in the last times arise such a sort of people who shall also bend all their endeavours to contaminate the true Ministers of the Gospell as wil also evidently appeare by the Writings of the Apostles and to this purpose the Apostle Peter acquainteth us 2 Pet. 2. 1 2 3 that as there were false Prophets amongst the Brethren even so there shall be false Teachers in the latter times which shall maintaine moct damnable Heresies and bring upon themselves swift destruction yea many saith he shall follow their pernitious wayes by reason of whom the way of truth shall be evill spoken of and through covitousnesse shall they with unfained words make Merchandise of you Againe he saith There shall come in the last 2 Pet. 3. 4. dayes scoffers walking after their owne lusts and speaking perverse things SECT 5. NOw whether these Priests as afore-mentioned be not Cavalier Priests proved to be such as the Apostle foretold those aymed at by the Apostles which should oppose the Church of Christ in the last dayes let their owne Consciences judge yea if the Devill himselfe were examined he could not deny it yea they are such lively Simptomes of the Apostles Predictions that even Appelles Grapes could not be drawne nearer the life then these are to them whom the Apostle did foreshew should come into the world and albeit they have put on a Whores fore-head and have got the Scoulds advantage to cry Whore first yet their quotidian actions is a sufficient testimony against them witnesse their accustomed drunkennesse slighting of the Lords Day neglect of Preaching Swearing Whoring insulting speeches their temporising covitousnesse lasciviousnesse and unchristian-like discourse yea and what not that may conduce to oppose them that desire to feare God all which is so manifestly apparent in them as that there needeth no furtheâ— expressions to make them more manifest But above all the An evident demonstration of their â—alsâ—oods chîefest and most evident demonstration of their falshood is their audacious villifying of the Spirit of God which they doe not only loath themselves to name with reverence but doe also hate the very persons of all such as are thought to be indowed with it yea albeit the Apostle telleth us that he that hath not the Spirit of God is none of Gods and that of our selves we know not what to aske in prayer without the dictates and directions of the Spirit of God which saith he helpeth our infirmities And yet for all these and many other expressions to this purpose what approbrious language doe they daily dart out against the efficacy of the Spirit of God whether in preaching praying or the like yea if they know but one fayling in any of the Professors of Christ which may happen by reason of infirmity it is enough to scandalize Christ in all his members O how they wil act it with these are your Professors these are your Davids your men after Gods owne heart these are your Round-heads your Puritans your Professors c. but contrariwise let a thousand palpable notorious evills be committed by such like as themselves they are not to be taken notice of No to them to sweare whore and be drunke are true emblemes of Gentility yea though in Morall civillity they are ashamed one of anothers actions yet will they vindicate one another to the utmost yea so farre are they from imitating Christ and his Apostles either in Doctrine or conversation as that if they were now living they would terme them the veryest Round-heads in the Common-wealth SECT 6. VVHat tell them of preaching in season and out of season How they despise the practise of the Apostles 2 Tim. 4. 2. Not for filthy lucre but of a ready minde 1 Pet. 5. 2. Not to be a drinker of Wine not to preach with the inâ—icing words if mens wisedome 1 Cor. 2. 1. 4. but in the demonstration of the Spirit to be blamelesse apt to teach not to be a striker not given to filthy lucre not to be a brawler or covetous 1 Tim. 3. 3. Not to be Lords over Gods heritage but examples to the flock 1 Pet. 5. 3. No Paul and Peter you are the most fit for those things your selves you can preach by the Spirit and pray by the Spirit and as for you Paul you have lungs to preach and pray untill midnight Act. 20. c. you were the chiefe Tub-preachers of your dayes you care not where you preach whether in a Chamber amongst your holy brethren Act. 20. 7. or by a river side amongst your holy Sisters Act. 16. 13. yea you could goe from house to house to pray and preach Act. 20. 20. yea you hired a house for that purpose Act. 28. 30. but for our parts we scorne such actions for we can pray and preach as much in an houre as you did in six you pray and preach as the Spirit moves you but the prayers and Sermons which we make are so pleasing to our Auditors as that they wil produce hums from them we can run such divisions and subdivisions and subdivisions upon subdivisions with the stringed instrument of our tongue as a right good Organist can 〈◊〉 upon his full blowne Organ so that your Sermonds in comparison of ours are poore and beggerly such as the rest of your Brethren make in these dayes I should be ashamed to speake The Cavalier Priests reproach Christ himselfe such things
was preached albeit it were through envie therefore envious men may preach Christ Ans The Apostle spoke them words in that sence as in 1 Cor 11. 19. where he saith thit it is requisite that Heresie should be in regard thereby the truth may be made more manifest so in like manner by the preaching of these envious men they make such as preach Christ out of a good intent to be better esteemed and approved Likewise them that preach Christ meerly for lucre and ostentation doe adde a luster to such men as abhorre such things but otherwise it is not to be imagined that Heresies and envious preaching doe benefit the people of God in point of Salvation SECT 3. Obj. THe Apostle Paul telleth the Church of Corinth that he would bring his body in subjection c. least that he preaching to others should himselfe be a cast-away 1 Cor. 9. 2. 7. Ans The Apostle for his owne particular knew that he was no cast-away for beside the testimony of himselfe that he knew nothing by himselfe 1 Cor. 4. 4. as also that he kept a good Conscience in all things 2 Tim. 1. 3. Heb. 13. 8. he had also the faith to beleeve that whom God loveth he loveth to the end and that he will never leave or forsake his elect Job 13. 1. his meaning therefore must needs be that he would doe so least he should seeme to be such an one as aforesaid for I wil not deny but that such men by reading of good Books may attain to such a notionall degree of knowledge as that they may imitate the true Ministers of Christ as Janes and Jambres did Moses and as the Nâ—tionall Priests like â—o fanes of â—ambres false Prophets and Apostles did the true Prophets and Apostles As also in regard that Satan can transforme himselfe into an Angell of light but that such a Teacher can convert a Soule to God I utterly deny for if the Divine actions of a David a Prophet and a man after Gods owne heart were not acceptable unto God so long as he regarded sin in his heart how much lesse acceptable wil be the actions of a carnall man and if he cannot prevaile for himselfe how much lesse for another It must needs be then a rediculous tenent that such kinde of God must either coâ—apperate in the act of preaching or iâ— availeth not people can doe God service in the Ministry for if his prayers prevaile not with God with whom doe they prevaile And the Text saith that God will not heare such prayers but termeth them houlings Againe though Paul plant and Apollo water yet God must give a blessing of increase unto it 1 Cor. 3. 6. 7. or it profiteth nothing and if so then what blessing can be expected from God upon the actions of notorious and wicked persons who as the Prophet saith â—hath sold themselves to doe wickednesse as also being such Prophets whom the Lord hath not sent Againe though Paul preached to Lidia yet the Lord is said to open her heart to attend to the words which he spake Act. 16. 14. but it cannot be expected that the spirit of Discipline who loatheth such Vessels should Co-opperate with such Preachers as aforesaid though never so learned and without its assistance it is impossible that their preaching should convert a Soule from the errour of its wayes SECT 4. Obj. CHrist sent Judas forth to teach as the other Disciples Mat. 10. 5. and also gave him the like power as his other Apostles vers 8. why then might not Judas doe as much good as the other Ans Judas was a type of such Hipocrites as was to be in the Church unto the end of the world unto whom the Lord affordeth the like externall gifts as he doth the true Ministers of his Church as foâ—merly in healing all manner of Diseases casting out Devils and the like which he did to Judas Simon Magus and divers others which we read of in the Gospel who by the Lords permission did many excellent externall workes 〈◊〉 the benefit of the outward man as I have told you but no further for if Judas preached Christ doubtlesse it was for the same ends for which he betrayed him viz. for money Mat. 26 15. as doe his disciples the full bagg'd Priests of these times for otherwise for him who was a Sonne of perdition Joh. 17. 12. a Theif yea a Devil to apply Christ to the Soule of a Christian in that Spirituall sence by which the Saints are to apprehend him certainly cannot be the thought of any rationâ—ll man for if Satan should cast out Satan how should his kingdome stand so that for Judas to gaine Soules to God would have been a Miracle of Miracles 'T is true Satan can transforme himselfe into an Angell of light but it is only to deceive and so doe all his Judas-like disciples by kissing when they intend to betray Againe that sort of preaching the Apostles then used was rather externall then internall a preaching to the outward man then to the inward man a preaching to acquaint the world that the Kingdome of God was at hand Mat. 10. 7. that Christ was come in the flesh a preaching to Repentance and Baptisme as a â—â—ares by these Scriptures viz. Mat. 3. 2. as also Act. 2. 38. where the people aâ—king Peter what they should doe to be saved he willeth them to repent and be baptized c. As also Acts 2. 38. where the Jaylor asking the like question is required by Paul and Silas to beleeve on the Lord Jesus Christ With Act. 8. 12. 37. now if repentance or being baptized or to beleeve on the Lord Jesus Christ would procure eternall Salvation then shall Judas Simon Magus and divers others be saved for Judas repented Mat. 27. 3. c. and Simon Magus is both said to beleeve and to be baptized Act. 8. 13. The preaching then which they then practised without all controversie tended only to the exalting of Christ in the Flesh and not in the Spirit and from hence it was that the Apostle Paul used this expression viz. He that thinketh he knoweth any thing knoweth nothing yet as he ought to know Yea Christ himselfe told his Disciples that he had many things to say unto them which they were not able to beare so that if I should grant you that Judas did preach as the other Apostles at their first entrance into their Ministry yet would it come farre short of a Soule-saving service that being as it were a preaching of Christ by way of Dispute which was practised even by Christ himselfe after his resurrection with two of his Disciples going to Emmans Luk. 24. 17 c. as also by Peter Act. 2. 22. c. 3. 12. 4. 8. 5. 29. as also by Stephen Act. 8. 51 c. by Saul Act. 9. 20. 22. 29. by Peter Act. 10. 36 c. with severall other places of Scripture being a preaching only to gather the
times in regard that they both as it were made up a time viz. as long a continuance as Papacy had amongst us And your time to the halfe time there mentioned in regard it as it were maketh up halfe so long a time as one of the former times since you first began to slight or reject Ordinances now I say during this time times and halfe time viz. until you all returne to your fathers house and recover your first love you are no better then part of that Serpent which pursueth and persecuteth the Church and so consequently an enemy to Christ himselfe Now to conclude with a word of exhortation Deare friends consider of what spirit yee are of you are not ignorant that slumbring and sleeping spirits are wandring and distempered spispirits such as conceive themselves to be what they are not and where they are not full of imaginarie fancies arising from the humor which is predominant in the body in which such spirits have their recedence and hath it not been clearly proved that you are one and the same with such have not each of your societies fancied your selves to be of the true Millitant church of Christ and doth it now appeare you are so can you be a free Denizon of a City and not intol'd in their Records to that purpose can you be free of the new Jerusalem and your name not recorded in the Lambs booke of life have you not also conceived your selves to be incorporated materialls with which that Temple is composed and doth it not now appear that you are only a company of â—ude heapes out of the building and hath it not been proved that your phantastick spirits also have had many strange and unheard of dreames and fancies dureing this your slumbering and sleeping conditions Be not therefore I humbly intreate you any longer deceived or deluded by such spiritts but trie each of your spirits by the touchstone of truth and withall be you well assured that Christ is not divided either in body or spirit Ephe. 4. 4. And therefore of necessitie you must first become members of that one body I have discovered unto you before you can have that onenes of spirit with it for the body of necessitie must first be before it can retaine a spirit therefore so long as you are seperated from communion and fellowship with the true body you cannot be possessed by the true spirit And from hence hath beene the rice of all the diversities of spirits now amongst you namely in that you are not incorporated into one body for every contrary body or fellowship hath also a contrary spirit peculier unto it for such as is the body such is the spirit and the spirit of true discipline doth loath to inhabit in a poluted body Consider therefore how you are yet dislocated from that body to which properly you doe belong and strive to accomplish that prophesie fore-mentioned which relateth to your own perticular by uniting incorporating your selves with the yet reproachfull and scandalous societie of Annabaptists who are really members of that true body whereof Christ Jesus is the head and by so doing you will bocome a fit receptacle for that spirit which is peculierly conversant with and in that body yea so you will become one with Christ both in body and spirit And being such yee shall enter with him into the marriage chamber viz. be incorporated free Denizens of the spirituall Jerusalem by being inrol'd in the Lambs booke of life Whereas the other before mentioned shall be shut out and put to crie Lord Lord open unto us c as it is discoursed at larg by that worthy man before mentioned to whom I haue referred you Thus leaving your thoughts to the guidance of the spirit of truth which is able to direct you into all truth as also that the serious consideration thereof will so undeceive the hearts of you and all other ordained to eternall life as to set them free from such delusive spirits which hath and doth yet inslave them even to the hight of impiety as also to make you them and us one in Christ Jesus who is the head of his Church is the heartie desire of him who hath thus earnestly contended for your eternall felicity in the heaven of heavens And doth now devote himselfe Your Servant in the Lord J. S. Rev. 20. 5. 6. This is the first Resurrection BLessed and holy is he that hath a part in the first Resurrection on such the second death hath no power but they shal be Priests of God and of Christ and shall Raigne with him a thousand years Rev. 22. 14 15. Blesed are they that doe his Commandements that they may have right to the Tree of Life and may enter in through the gates of the City for without are doggs and sorcerers and whore-mongers and murtherers and Idollaters and whosoever loveth and maketh a lie He that hath an eare let him heare c. FINIS
though before Christs comming in the flesh the Lord had chosen one speciall place where he would have Sacrifices offered unto him and not in any place beside and so was priviledged with a legall kinde of Sanctity more then others yet now since Christ hath every where opened Heaven to the prayers of the faithful as appeareth by his owne words Mat. 18. 20. Wheresoever two or three are gathered together in my name I am in the midst of them that distinction holdeth not And for further proofe of which we have a further evidence from Christ and his Apostles who neglected no opportunity to gaine Soules to God witnesse our Saviours preaching on the top of an Hill Matth. 5. 1. out of a Ship Mark 4. 1 2. Paul in an upper Chamber Act. 20. 8. and by a river side Acts 16. 13. Peter in Cornelius house Act. 10. 27. and in Solomons Porch Act. 3. 11 12. Philip in the Ennuchs Chariot Act. 8. 31 32. yea the Apostles went from house to house Act. 20. 20. that distinction of holinesse doth not therefore remaine in places nay even Bethel it selfe did not retaine an inherent holinesse for we read that after that Jeroboham had defiled it by Idolatry it was no more Bethell the house of God but Bethaven the house of iniquity Hosea 19 5. Againe the Apostle willeth men every where to lift up holy hands 1 Tim. 1. 8. Obj. The Lord willeth Moses to put off his shooes from off his feet in regard that thē place whereon he stood was holy ground Ans It was holy for the present in regard of the apparision What caused the then holinesse in the ground and presence of God but this was no inherent holinesse anexed continually unto the place but when the cause of this holinesse ceased viz. the heavenly Vision and apparision the effect also viz. the holinesse in the ground was suspended The Temple of the Jewes was likewise holy and because of it Jerusalem was was called the holy City so long as they continued in the true worship of God but after they had Crucified the Lord of life hoth the Temple and City as prophane was destroyed And herein also appeared the errour of the former times when such bloody battels were fought for the recovering of the holy Land as it was called by the evill successe whereof it is evident that Christians were too much addicted to the holinesse of the place and therefore to attribute religion or holinesse to such places is absolute superstition SECT 4. NEither ought the glorious pompe of the Temple or Tabernacle Against adoring of Churches to be imitated by us under the Gospel and that for these reasons 1. Because that was prescribed to the Hebrewes because of their infirmity and to win them from the glorious pompe and vanity of the Heathen 2. Most of them things had their proper use in the Temple which being now abolished there is no further use to be made of them 3. Neither was they simply necessary for Gods Service for if they had he would not have suffered them to have been carried into captivity 4. They had a direct command from God to make that Tabernacle in that glorious manner but no such charge is given to us under the Gospel our bodies as the Apostle saith being the temple of the Holy Ghost 1 Cor. 6. 19. Again as they erre in their judgements concerning the place which they terme the Church as also concerning the sanctity and holinesse which they attribute unto it as also in the adoring Against their Common Prayer-booke or Liturgie and beautifying of it so doe they also erre exceedingly concerning the Book which they so Idolize termed the Common Prayer Booke and the rediculous ceremonies therein contained against which Book I thus argue That which is taken out of the Masse-Booke of the Pope who is an Idolater is the Liturgy as is most evident which being Popery in Latine doubtlesse is the same in English Again every thing that is necessary to salvation is commanded in holy Scripture as our Saviour affirmeth Joh. 5. 39. but set Prayer is not commanded in holy Scripture ergo not a thing necessary to Salvation Again no part of Gods Worship ought to be imposed by mans authority but such is the Liturgy ergo CHAP. IX The ninth Chapter treateth of Prayer SECT 1. Objection THe Lords Prayer is o set forme of Prayer therefore The Lords Prayer a form to make our prayers by a set forme of prayer is lawfull Ans The Lord is only to be worshipped in Spirit and in Truth and as concerning the Lords Prayer it is only a forme to make our Prayers by Mat. 6. 9. Again all the circumstances in both the Evangelists as Luk. 11. 1. 4. doth lead us thus to understand it as namely that Christ there sheweth the right manner how to use Prayer as he doth for the right use of almes and fasting and to avoyd ambition hypocrisie babling and the like as also that we should come to God in prayer as children doe unto their Parents asking Bread Fish an Egge or the like that is making our requests unto God according to our particular wants and necessities Again no man can be so wilfull to doubt that Christ did not unfold the meaning of this Prayer to his Apostles and that they did truly understand his meaning therein and did also carefully observe his commands yet did they never binde themselves to these words but prayed still as they had severall occasions according to these rules Act. 1. 24 25. 4. 24. Mat. 14. 30. 2 Cor. 12. 8. Eph. 3. 14. Phil. 1. 4. 10. 11. Rev. 12. 20. Neither when they wrote unto others concerning Prayer did ever teach them to say the Lords Prayer which certainly they would have done if they had so taken the will and appointment of Jesus Christ to have been but it is evident that they taught them in their necessities and occasions to shew their requests to God in all manner of Prayer and supplication in the Spirit with giving of thankes watching thereunto with all perseverance being the will of God in Christ Jesus as also it doth evidently appeare by these Scriptures 1 Tim. 5. 17 18. Phil. 4. 6. Eph. 6. 18. Rom. 15. 30 31 32. 2 Thes 3. 1 2. 1 Tim. 2. 1 2 3. Jam. 1. 5 6. 5. 23. 1 Pet. 4. 7. 30. 1 Joh. 5. 14 15. Jud. ver 20. SECT 2. AGain if Christ have commanded us to use these words in number and order then all such doc sinne as pray at any time and doth not use these very words and no other for Christ saith When ye pray say Our Father Luk. 11. 2. which words when ye pray sheweth that this Commandement is to be observed at all times and if so then the Apostles sinned which prayed and used not these words as I have formerly instanced Again by these words say ye c. being pressed according to the letter might seeme
to exclude all prayer in the Spirit alone that is without words or distinct voyce which is lawfull and oftentimes used by the people of God as we may read Exo. 14. 25. Neh. 2. 4. 1 Sam. 1. 13. Rom. 8. 26 27. Again the heads of that prayer is generall so that no man can apply them aright without some speciall relation or application to his or their particular estate and condition Christ therefore prescribed that forme of prayer that it should be a rule and patterne to make our prayers and supplications by and hath not commanded to use or promiseth to accept of such Prayers as are framed by mans invention but only such as proceed from the Spirit Now in regard the Booke of Common Prayer hath been the The Common Prayer-book the chief cause of the difference betwixt us chiefe cause of the difference betwixt them who terme themselves Protestants or rather Prelatticants and us who terme our selves Christians I am the more induced to treat of it at large hoping that the Lord wil so eluminate their understanding that they wil duly and seriously consider of their opinions and renounce their errours which the Lord in mercy grant SECT 3. IN the first place I wil shew them what Prayer is the holy The deffinition of Prayer men of God doe define Prayer to be the interpreter of the minde Non vox sed votum as one saith the wings wherewith our Soules doe fly to heaven as swife as Cannot Shot out of a Camon the Key of the Gates of heaven that which either early or late findeth admittance that which forceth an audience and unlocketh the â—ares of God himselfe It is also defined to be a calling upon God by celestiall cogitations of which there be Two sorts of prayer mental and vocall two sorts 1. Mentall or that which is not uttered by the tongue but by the minde and this sort of Prayer is called ejaculatory prayer by which the people of God dart up their requests through silence of speech the second sort is vocall or that which is expressed by speech or words For the first of these we have many examples in Scripture as in Of mentall Pâ—ayer Moses Exo. 14. 15. where the Lord saith unto him Why cryest thou unto me c. whereas Moses is not said to utter any voyce but sighed unto God and cryed in his heart whereupon one saith Egit vocis silentia ut corde clamarit he in the silence of his voyce so wrought that he cryed in his heart We have another example in Hannah 1 Sam. 1. 13. in these words Now Hannah she spake in her heart only her lips moved but her voyce was not heard We have also another example in Jehoshaphat who when he was compassed with the Assyrians is said to cry out unto theâ— Lord which probably was not vocally but mentally 2 Cor. 18. 31. so that the lifting up of the voyce is not the most necessary part of Prayer but the sorrow and contrition of the heart and therefore the Lord saith by his Prophets Before they call I will answer to their secret requests and enward grievances of their heart And this is most probable for God being a Spirit wil especially be invocated by the spirituall part of man Joh. 4. 24. and contrariwise abhorreth those that come neare unto him with their lips their hearts being farre from him Mat. 15. 7 8. now with such as have the Spirit of God this sort of Prayer is much used for by it we may pray upon all occasions unknown unto the world by lifting up pure hearts unto the Lord in reference to which commeth this saying Pii â—rat tassatie good men pray in silence SECT 4. THe other manner of Prayer is vocall that is when the Oâ— Prayer tongue expresseth and uttereth the desires of the heart either of which being produced from a true and a lively faith in Christ is so prevalent with God that they procure our wished desires so farre as the Lord knoweth it needfull for us according to the promise of our Saviour Aske and ye shall receive as also the Lord by the Prophet Call upon me in the time of trouble and I will heare thee Now as there be two sorts of Prayer viz. a Naturall man and Two sorts of men vâ—z a. naturall man and a spirituall man a Spirituall man of which two sorts of people the world doth consist and they are utterly opposite the one to the other as light and darknesse Heaven and Hell Christ and Beliall As for the Naturall man in regard he would not absolutely declare himselfe to be an Athiest in respect he seeth so many in the world that doe acknowledge that there is a God therefore for fashion sake he wil also have a way and rule to worship God by which shall suite with his condition and to this purpose he doth furnish himselfe with all materials Cap a pea as may conduce to his humour viz. He wil have a Church but they shall consist of his owne fraternity who shall scorne the very name of a Saint ye hate him more then a Devil 2. They wil have a place to meet in as others but it must be The naturall mans humour decked adorned and beautified with whatsoever seemeth delectable and pleasant to the sence for being sensuall themselves and having no other understanding therefore they place their delight meerly in sensuall things as the Apostle testifieth at large Rom. 8. 5. so that if they preach or heare a Sermond it must be if possible the quintesence of Eloquence If they pray it must be in a studied set speech in choyce Oratory their Priests being attired like Havest Dames c. and thus in all their worship doe they expresse themselves to be carnall-minded men and such as the Apostle declareth to be at enmity with God which doth fully appeare by their Serpentine like hate to all such as goe about to disswade them from their folly and madnesse and this they doe in regard they would seeme somewhat religious cannot perform it in another way it being contrary to their game SECT 5. Obj. VVHy doe you endeavour to reclaime them if you can have no other Ans They can doe no other during the time they are in their carnall condition but I hope the Lord hath many amongst them The dâ—speraâ—e resolutions of some Cavaliers who belong unto him albeit under that vaile of ignorance whom my desire is to disswade from their errours for otherwise I am confident that it is no more possible for a Camell to passe through the eye of a Needle or to make Hell Heaven then to reclaime the other whose desperate resolutions are so apparently manifest Now contrary to this Naturall man there is a Spirituall man The Spiritual mans humour in point of Prayer who is of a quite contrary minde and opinion for whereas the carnall mans judgement is that Prayer although invented by another