all creatures that is Gods but such are the holy Scriptures as appeareth by these the like Prophesies Ergo c. for no created vnderstanding can of it selfe reach to things to come to say certainly thus it shal be some may coniecture or being appointed as instruments of execution may declare what themselues shall performe as the Deuill did to Saul but God onely hath made it so proper to himselfe to foretell independently absolutely and infallibly what shall come afterwards as that it may well be said Let them tell what shall come let them doe good or euill and say that they be Gods 5. The same is further proued by the Argument handled in the Scriptures which is altogether graue holy tending to the setting forth of all vertue and against all vice wheras as Iustine Martyr hath obserued the writers of the Heathen gods and religion Iustin Martyr were either ridiculous Poets which deriue the beginning of all from the waters handle the quarrels and filthy loues of the gods or Phylosophers more ridiculous for that the very chiefe of them were vncertaine of the beginning of things Now such as the writing is such must needs be the Author from whom it first commeth true it is that he which is vnholy may write things holy good but then they come not from him but first from some other fountaine therefore the most holy who is God must needs be the Author of the holy Scriptures 6. This is proued by the testimony of Heathen men themselues The Law of Moses against Images Numa Pompilius the chiefe religious Emperour amongst the heathen Romans approued of Numenius a Pythagorean Phylosopher saith of Plato that hee was none other but Moses speaking in the Atticke tongue Euseb de prepar Euang. The Oracle of Apollo confessed that the Christians onely had the truth and acknowledged the true God saith Eusebius Tribellius Pollio writing of Moses saith that hee was the only man familiar with God Cornelius Tacitus confesseth the truth of that History in Exodus telling how Pharaoh after many plagues let the children of Israel goe though hee thrust in some absurd fabulous lyes concerning the Iewes Procopius testifieth of Ioshua that for feare of him the Phoenicians left their country Linus and Homer write of the Creation of the world in sixe dayes Ouid of the generall deluge as also of the Gyants rearing of mountaines vp to heauen which is an allusion to the Tower of Babell Abidenus Sybilla and Hestiaeus of the long liues of the Ancients Epolemus of Abraham and how he fought for Lot Plato confesseth that he learned the most excellent precepts of wisdom of the barbarous meaning Moses and the Prophets Now whence commeth this consent of men of contrary minds to the truth of the Scriptures Verily from Gods prouidence that no man might deny that which by the light of nature is acknowledged of naturall man viz the truth and Diuinitie of the Scriptures 7. The same is proued by the single drift of the Scriptures which is only to giue all glory to God nothing to man seeing that the faults of the best are ingenuously and without flattery set downe neither is any mans fauour affected or sought for in any of these books which cannot be said of any humane writings 8. The same is proued by the consent of all the books of holy Scripture though written by diuers men at sundry times Neuer was the like to be found touching mens writings but euen the same Author hath been oftentimes noted to differ from himselfe Wherefore the Writers of the holy Scriptures were vndoubtedly guided by one spirit of truth and what they wrote came from this spirit which is God If any differences seeme to be in these holy writings this is through the weaknesse of our conceit and misvnderstanding and not indeed Quest 147. Hauing this Word of God written is it not sufficient for our saluation without any other helpe euen as to haue a Booke of Statutes sufficeth to be kept from the danger of the Law to those that will Answ It is not sufficient but it must also bee set forth by preaching that the hard places may bee rightly vnderstood wee may bee kept from errours and haue our dull hearts stirred vp to imbrace the holy precepts hereof Explan Many there be who acknowledge the Scriptures to be Gods word but doe not so much regard the preaching of this word prosuming vpon their owne ability to make a good vse of it in priuat by reading for their edification and saluation And some colour of reason there is also for this seeing that the word serueth to acquaint vs with the wil and law of God as a statute booke with the Lawes of the land and knowing these Lawes if we will not obey all preaching cannot bring vs to obedience or doe vs more good But this is a deceitfull colour First because a Statute book is not like vnto Gods booke that being humane and the penalty sensible this diuine and spirituall and not vnderstood by a naturall man so that a man may read much here but remain still as destitute of vnderstanding Actes 8. as the Eunuch who asked How can I vnderstand without an Interpreter Secondly because preaching is the meane by which God hath wrought in all ages and will principally and most powerfully worke by this ordinarily for our saluation 1. Cor. 1.18 1 Pet. 2 2. Thirdly because no man can receiue the word to his comfort vnlesse he reuerence and esteeme of the preaching therof seeing that the word it selfe doth so highly commend and vrge to attend to preaching Fourthly because the Lord who onely can giue light by his word doth direct such as be in darknes to the Preachers of his word Saul to Ananias Cornelius to Peter the Eunuch to Philip c. refusing otherwise to giue them any light Lastly because men are naturally dull and backward to that which is good when they know it so that reading only they are still frozen in their sins it is necessary that by the exhortation of preaching they should bee stirred vp and by the zeale and heat of others bee warmed and become agile and chearefull to doe accordingly In all things wee say for comfort Two are better then one and why should it not be so in this also A man reading alone is forgetfull and letteth it flip soone out of his mind which he readeth a faithfull Minister of Gods word preacheth vnto him and bringeth continually to his remembrance hee is like a sticke lying by a firebrand ready to goe out the Minister stirres vp the fire and layes the stickes together he hath bread by him but is feeble because he cannot breake it in pieces to eate some of it the Minister breakes it vnto him for his comfort I conclude therefore that it is necessary to exercise the hearing of this Word preached besides the priuate reading thereof and hee that hauing the meanes contemneth them wandreth
impatient Zipporah SecoÌ„dly what fitter time can be to impose names then when we begin to bee we are first borne and then haue the common name of man then we are borne againe and haue the speciall names of Christians The second thing in the answer the persons that giue the name Godfathers and Godmothers True it is that Parents were alwayes wont to propound the name Ioseph directed by the Angell told what the name of Jesus should be Zachary of his sonne Iohn and ordinarily Abraham Moses Ioseph in Aegypt also Hannah named Samuel Rachel Ioseph But the Godfathers following the direction of the parents haue vsed a long time to propound the name in publique when Iohn was to be circumcised it is said They call d his name c. But his parents had the greatest stroke in determining the name Obiections against Godfathers answered One writing against our custome herein alledgeth the Councell of Nice Can. 30. Let no faithfull man name his children by heathen names and that of Baronius My Parents called me Tarrâ—chus and out of Dionysius that the Priest was wont to aske the name at the Church doore and hence endeauoureth to proue that Parents and not Godfathers are to name their children neither at the time of baptisme but before for which he further addeth that they which were Adulti were wont to come before their baptisme and put their old names in the Register Vnto which I answere First that of the Councell of Nice is a meere forgery there being but twenty Canons in all or two and twenty at the most Secondly admit it to be true and that which followeth it is no more then we confesse that Parents haue or ought to haue the chiefest stroke in the names of their owne children Lastly for the Adulti holding their own names it might be through conniuency in some particular Church at some time onely For it is most euident that Godfathers were vsed amongst Christians euen in the Primitiue Church Higinus Bishop of Rome and Martyr speakes of them in his fift Decretall who was but 140. yeeres after Christs incarnation and the best reformed Churches doe allow of them One a learned Doctor of Germany defends this vse vpon these reasons * Zanch. in Eph p. 580. Reasons why Godfathers are vsed 1. It is not against the Scriptures 2. It is most ancient 3. It proceeds from loue of the parents procuring them of them vndertaking 4. It is to the benefit of the Infant if the Parents dye 5. It is an helpe vnto the Parents to which may be added that it is a meane to encrease mutuall loue amongst neighbours when they shall performe this duty one for another 3. The third thing in the answer is the addition Wherein I was made a member of Christ c. Which is not so to be vnderstood as though the outward washing of water did make the baptized partaker of these so excellent benefits for it is true of the Sacraments of the new Testament which was sayd of them of the old It is impossible Heb. 10.4 that the blood of bulls and Goats should take away sinne And in another place Circumcision auaileth nothing but a new creature Gal. 15. That the same may be said of Baptisme see in the Pharisies comming to Iohn his Baptisme O generation of Vipers saith hee Luk. 3.7 who hath forewarned you to flie from the wrath to come Where hee sheweth baptisme to be a meanes of escaping Gods wrath after an implicite manner but withall requires vertue which being away baptisme auaileth not And our Lord hauing commended baptisme to all excepteth yet saying He that belieueth not shall be damned The case herein is diuers Mark 16.16 First in those that are of ripe yeeres and vnderstanding there is required of them a due disposition of repentance and faith actually performed by and in themselues But in Infants it is enough that they pertaine to the Couenant being bornâ— in the bosome of the Church and presented to the participation of gracious adoption by vertue of the Faith of their Parents The right vnderstanding then of this is that in our baptisme we are sacramentally or instrumentally made the children of God and really and truly when we are together baptized with the Holy Ghost if thou beleeue and be baptized thou art made Inheritor of the Kingdome of Heauen and this is ascribed vnto baptisme Joh. 3.5 Except a man be borne of water and the spirit c as conuerting begetting vnto Christ and building men vp in grace is ascribed vnto the Officers of Gods Church Wherefore let no man mistake this matter thinking himselfe safe when he is baptized for he may nay infinite numbers doe notwithstanding perish Baptisme confers not Grace Ex opere operato as the Church of Rome teacheth but euer in men of yeares as they were found in grace they were thought fit to be baptized Read of the Eunuch of Cornelius and his company of the conuerts amongst the Iewes at Peters preaching Act. 8 c. 10 chap. 2. Now then consider whether this be thy case or no Art thou indued with grace Art thou baptized with the Holy Ghost Art thou baptized into Christ Beleeuest thou with all thy heart repentest thou with a true and due compunction If it be thus thou hast put on Christ thou art buried with him by baptisme Rom. 6.2 into his death that like as Christ was raised from the dead so also thou shouldest walke in newnes of life O well is thee thou art a member of Christ and inheritour of Heauen If otherwise thou hast beene admitted to the water in vaine thou art still in thy sinnes But thou wilt say wherefore serues the remembrance of our baptisme then I answere to confirme that grace which is begun in a mans heart if he beleeueth he shall be hereby more confirmed if he be a true Christian hee shall bee hereby registred in the Catalogue of true Christians and all the fiends of hell shall not be able to blot him out againe If it be further demanded how can it be saide of all baptized that they are members of Christ seeing there are many Hypocrites who beare onely the badge of Christ but fight vnder the banner of Sathan I answere that our Church doth not vsurpe the gift of prophecy to take vpon her to discerne which of her children belong to Gods vnsearchable Election but in the iudgement of charity embraceth them all as Gods inheritancâ— and hereby teacheth euery of vs so to beleeue of our selues by Faith and of others by charity St. Paul in his salutations styleth the whole visible Churches to whom hee writes by the title of Saints and yet it is likely that by his extraordinary discerning spirit he could haue differenced the goats of his flocke from the sheepe How much more ought we with our blessed Mother the Church of England at all chastenings presume that sacramentall grace doth like a soule
truth by the Scriptures I answer This is a very silly shift indeed for are not the Scriptures translated the very Scriptures of God as well as the Originalls If there be difference of translations it is no more but as if the same history written in a strange tongue should be tolde in English by diuers some expressing it after one manner some after another Now for this little difference in words no man I suppose will say that no certainty can be had of the truth of the thing told by such as are vnskilfull of that tongue but that he may the rather perceiue the truth because they all agree in the matter which they interpret Yet this is not the onely thing that bringeth them to the knowledge of the truth but to the first beginning of knowledge As the people of Samaria were brought first to beleeue in Christ by the report of the woman with whom he had talked but afterwards they professed that they did beleeue not because of her words Iohn 4.42 but for that they had heard him themselues so they acknowledged the truth at the first because they finde it so written in translations but afterwards because they are certified by the Spirit and their faith is not built vpon men as the Church of Rome doth slanderously alledge thus pulling themselues by the eare Obict 5 The Familists and Brownists If it be still further obiected that this iustifieth those inordinate heady persons the Brownists Anabaptists Familists c. for that in simplicitie seeking for the truth in the Scriptures they do find it to be the doctrine taught amongst them and cannot find ours to be so I answer that they doe fouly deceiue the world vnder the colour of simplicity and religion for that they seeke not the truth but to bring the truth to the fauouring of their conceipts as may easily appeare to such as shall obserue their insolent carriage and lewdnesse which they follow vnder the pretence of conscience Moreouer as Gamaliel well noted vnto the Councell gathered against the Apostles Acts 5.38 If this cousel or this worke be of men it will come to nought but if it be of God yee cannot destroy it So may it be sayd of them If they were of God they should at some time or other haue flourished but in that their worke comes to nought it is a signe that it is of man For they haue long troubled the world and yet they are at this day almost none As their fighting hath beene for shadowes and about no substance so haue these fantasticall Enthusiasts themselues as shadowes vanished away Obict 6 Of Lutherans and Caluinists Lastly if it be obiected that yet it wil remaine doubtfull notwithstanding this rule of the holy Scriptures whether the Lutherans or Caluinists so called be the true Church of God because they both propound vnto themselues to find out the truth hereby both are content thus to be brought to their triall and both do almost flourish alike I answer That howsoeuer the Lutherans be grieuous enemies vnto their brethren especially some more harsh and hot-spirited amongst them yet we doe thinke so well of them in regard of the points wherein we consent together as that wee hold them to be the true Church of God also The onely thing that misleadeth them is that they are addicted too much Iurare in verba Magistri that is to sticke to Luthers teaching who no maruell though he could not see to reforme all things himselfe alone and so were ouertaken with some small errours If they be not so charitably affected vnto other reformed Churches the Lord rectifie both their iudgements and affections in his good time 1. Duty To â—râ—quent the Word Preached Now follow the duties of this faith The first is diligently to frequent the preaching of Gods word and duely to read it because it is Gods voice whereby he calleth vs into the company of his people it is that whereby we must finde out his Church it is that by searching whereof we must finde eternall life 1 Peter 2.2 as saith our Sauiour To this S. Peter exhorteth As new-borne babes desire the sincere milke of the word for this the Bereans are commended vnto this all are by the Prophets and Apostles vrged as hath beene already shewed Other writings without this are but as pits that wil hold no water Wherefore as thou louest thine owne soule suffer not thy mouth to be musled by any massing Priest or thine eyes to be turned herefrom for feare of seeing as â—ue did that which may turne to thy destruction nay looke warily into this word pray heartily that thine eyes may be opened to see the truth lest by turning away thou come to destruction and know it not Ioh. 3.20.21 He that is in the truth seeketh not to haue the mouthes of all others stopped but is willing to let euery man speake and so it will appeare the better that the truth is with him If there be any then that cannot abide that others should bee heard but only themselues what shal we thinke of these men but much more if they cannot abide their chiefe witnesse of which they bragge to be heard speaking Surely we will say their matter is naught it cannot bee otherwise And what shall we thinke then of the Romanists which straightly tie their people from reading any Aduersaries writings yea from the holy Scriptures the chiefe witnesse of the truth Their matter must needes be naught and their workes euill as our Sauiour teacheth He that euill doeth hateth the light neyther commeth to the light lâ—ast his deede should be reprooued but he that doth truth commeth to the light that his deedes may be made manifest that they are wrought according to God 2 Duty To cleaue constantly to the Protestant Churchâ—es The second dutie is to stick inseparably to the Protestant Churches as hauing the true and infallible markes of the Church of God viz. the word purely taught and the Sacraments rightly administred and to account all the faire shews of the Church of Rome in the antiquity vniuersality c. but as the whiting of Sepulchres which inwardly are full of rottennesse and dead mens bones For trees often times seeme a farre off to be men but come neerer and with better light and they are soone discouered what they be So the Church of Rome which is but a trunk or dead tree in respect of the liuing Church of God may seeme the Church by this diuine light and if we be held thus a farre off but come neerer and bring the light of Gods holy word and it will appeare as it is there being no page almost in the Scriptures but some way depraued by their false interpretations none of the Sacraments but so loaden with their superstitious ceremonies as that there is scarce any appearance of their first institution Wherefore whatsoeuer it shall cost vs though all our substance and liues yet let vs
wanting if they bee workers of iniquity Math 7.22 they shall be bidden Depart yee workers of iniquity I knowe you not for this are the holy Apostles so diligent in stirring vp hereunto Phil. 2.14 15 Doe all things c. That yee may bee blamelesse 〈◊〉 pure and the Sonnes of God without rebuke Haue your câ—nuersation honest among the Gentiles that they which shall speake euâ—ll of you as of euill doers may by your good workes glorifie God 1. Pâ—â— 2.12 and it is the plaine sentence of the Scriptures Without holinesse no man shall see God Lastly that this holinesse is a constant hatred and striuing against sinne and an vnfained loue of vertue and endeauouring thereafter and not onely an outward obseruation of holy duties nor yet on the contrary side habituall righteousnesse sufficient to iustifie vs before God All this is also plainely taught especially by St. Paul in his owne example Rom. 7. hee professeth of himselfe that he loued the good and did striue after it and that he hated the euil and eschewed it in such words as if hee would describe a man panting in his strife with most deadly enemies and grieued that they should any whit ouermaster him and therefore plucking vp his greatest courage and vniting all his forces against them And the same affections against sinne he sheweth to haue beene in the Galatians where hee saith The flesh fighteth against the spirit and the spirit against the flesh Gal. 5.17 so that yee cannot doe those things that you would and exhorteth all men to the like saying Take vnto you the whole armour of God Eph. 6.13 that yee may be able to resist c. Esa 29.13 More particularly that the holinesse of the faithfull is not onely an outward obseruation of holy duties as some peruert it but this earnest hearty endeauour against sinne appeareth because that this affected singular outward holines as being a meere Image to deceiue the beholders is reiected and the endeauour of the heart only as the substance is accepted The Iewes of old had otherwise beene holy enough when they drew neâ—re vnto the Lord with their lâ—ppes their hearts being farre away and the Pharisees had beene the holiest of all for their fastings prayers and almes for their Sabbaths and Synagogues for their often washings Math. 6. Esa 1. and outward deuotion but they are condemned for most vaine their seruice is so distasted that they are bidden to bring no more oblations they are challenged for their incense new moones and solemne assemblies Math. 7. Câ—ap 6. For not the hearers of the word but the doers are blessed not the offerers vp of many prayers but the secretly deuouted are rewarded not the sacrificers but the mercifull doe the will of God the Father Againe that our holinesse is not righteousnesse sufficient to iustifie vs before God the Lord himselfe affirmeth when he saith If yee haue done all thaâ— yee can yee haue done but your duty 〈◊〉 are vnprofitable seruants and S. Paul hath spent many of his writings purposely here about viz. to shew that all such as seeke this way to be iustified shall surely misse of their marke let them colour it ouer how they will alleadging our vnion with Christ so as that our actions are meritorious and perfect through him I am sure that none of the Apostles doe giue any limit vnto this doctrine Paul notwithstanding his vnion acknowledgeth the imperfections of the flesh in him S. Rom. 7.18 1. Ioh. 1.8 Iames saith in many things we sinne all and S. Iohn If we say that we haue no siâ—nâ— we deceiue our selues and the truth is 〈◊〉 in vs. And if there be such a mixture of sinne with our holinesse how can any member of Christ trust at all to his owne righteousnesse Can he iustifie himselfe more then the very Apostles and the excellent Christians of their times nay let him take heede rather lest by so doing he be condemned seeing that 1. Cor. 11.31 if we iudge our selues we shall not be iudged and not if we iustifie our selues Eph. 2.20 Againe that the faithfull are euer growing in holines vntill that they come to be perfected in death and then shall be presented without spot or wrinkle Their growth is plainly taught in the Epistle to the Ephesians where speaking of Christ it is said In whom all the building being coupled together groweth to an holy Temple in the Lord that is as any building which becommeth sit for habitation groweth nearer perfection euery day till at the last it be fully finished so doth the Church of God Wherefore wee are often remembred hereof by Peter 2 Pet. 3.18 1. Pet. 2.2 who saith Growe in Grace and in the knowledge of Iesus Christ and where he exhorteth to desire the sincere milke of the Word that we may growe thereby Eph. 4.24 and by Paul saying Be renued in the spirit of your minde and put off the olde man and put on the new that is put him off more and become more holy and righteous Heb. 5. and againe where he reproueth the Hebrews for their weakenesse euen then when by reason of the time they might haue beene strong men in Christ to omit the Lords vpbraidings of his Disciples for that hauing beene with him long still they vnderstood not his parables they were yet weake in faith they had not yet growne in mortification of their fleshlinesse Gal. 5.17 Moreouer that perfection is not attained till death appeareth because whilst we liue we carry the flesh about with vs by reason of which we cannot doe those things we would we are but like a bad writer hauing his hand guided by a more skilfull master this scholler notwithstaÌ„ding is vnable to write a perfect faire hand by reasoÌ„ of his owne vntowardnes so the holiest of Gods children is short of perfection by reason of the fleshes weakenes though they be guided by Gods Spirit Phil. 3.9 And this they are not ashamed to confesse against themselues Both Paul I striue saith he after the marke not as though I had already attained it and Iames and Iohn as hath bin already shewed But in death all imperfections vanish away Eph. 5.27 then shall they be presented without spot or wrinkle for Christ therfore gaue himselfe for his Church that he might cleanse and Sanctifie it not hauing spot or wrinkle then the Bride is in her perfect beauty in a vesture of Gold of Ophir with needle-works all glorious she is then as a city Psal 4 5. the pauing of whose streetes is of Gold Reuel 21. the walls of pretious stones all things most bright and shining shee hath a siluer Pallace built vpon her if she be a wall if a doore Cantic 6 9. shee is enclosed with boards of Cedar if she be in any degree of true grace shee is perfected and made happy There is not need of an imaginary purgatory
in the Scripture the Lords day or the first day of the weeke is thus to bee kept without alteration to the end of the world Explan We enter now vpon one of the most controuersall questions of these times wherein I will notwithstanding plainly proceed as is fittest for this Treatise making Gods Word my only rule of direction to set downe the truth herein as by his grace I shall be inabled Reasons of the Sabbath vnder the Gospel First then I say that we vnder the new Testament are tied to the obseruation of a Sabbath as well as the Iewes were of old and by as great authoritie Reason 1 Rom. 5. And this appeareth first from the time of the Institution of the Sabbath which was when man liued in Paradise immediately after his creation when hee was free from sinne when hee had the substance of true holinesse and needed no figuring Ceremonie for his comfort his present estate being all comfortable For if a Sabbath was to bee obserued in Paradise and came not first in with any ceremonies which were to haue an end at Christes comming in the flesh how can it enter into any man to thinke that this obseruation should cease as they did at this his comming And not rather after a new sort be reuiued vnder this second Adam to the likenesse of that it was in the time of the first Adam For by the second Adam who is Christ we are restored to that estate which we lost in the first Adam and why then should it differ by the cessation of the Sabbath Some thinke that the words of Moses Genes 2.3 were set downe there by way of anticipation and not to bee meant of that beginning of times but of succeeding times afterward about the giuing of the law But this lieth vpon them to proue In the meane time we are in good possession of this argument Reason 2 2. From the moralitie of this Commaundement of the Sabbath for it is heere placed amongst the rest of the morrall Lawes which are to continue in force for euer according to that saying One iot or title of the Law shall not faile Math. 5.20 though heauen and earth perish Now if this law bee morall as the ranging of it doth imply and all other morall Lawes bee of force to binde to the obedience thereof as before Christs comming what rashnesse is it in any to denie the like force vnto this law Reason 3 3. From the reasons of the Commandement which are all morall and perpetuall 1. Because it is to be remembred that of old it was kept in Paradise which doth alike bind vs as it did the Iewes 2. Because of the equity it being but one day of seauen and therefore as freely to be dedicated vnto God by vs as by the Iewes 3. Because of the ease of seruants and cattell of which there is as much need amongst vs as amongst the Iewes 4. Because they were to meditate vpon the great work of creation from which the Lord rested vnto which is now added a greater worke of redemption vnto the meditation of both which wee should much rather separate our selues then the Iewes Reason 4 4. From the caueat giuen by our Sauiour Christ speaking of the destruction of Ierusalem Pray that your flight be not in the Wâ—nter Mat. 24.20 nor on the Sabbath day That which is here spoken hath relation to the times afterwards to ensue for the destruction of Ierusalem was thirtie six yeares after Christes suffering therefore euen then also there was a Sabbath the breach of which would bee some addition of griefe vnto the people as also if they should bee constreined to flie in the wet and cold of winter If any shall rather take these words as spoken of the Iewes sabbath the necessary breach whereof was most grieuous vnto them I will not much contend hereabout Let the former reasons then suffice 2. Our Sabbath â—ataâ—ne Secondly I say further that our Sabbath is not vncertaine but precisely determined and set downe as theirs was viz. the Lords day or first day of the weeke which is the day of Christ his resurrection from the dead For he arose the third day after that hee was crucified vpon the Friday which was their preparation to the Sabbath and had lien in the graue all the Sabbath day The reasons that serue to confirme this are diuers Arg. 1 1. Expresse places of Scripture wherein mention is made of this day as the set day of the Christians meetings to break bread to preach and heare and to doe other duties of holinesse In that place of the Acts where the Euangelist telleth that after their comming to Troas they abode there seuen dayes and vpon the seuenth which was the first day of the weeke the Disciples being come together to breake bread that is Act. 20.7 to the holy Communion Paul preached vnto them Which doth plainly shew that the Iewes Sabbath was now antiquated and done away and that this was the Christians Sabbath otherwise they would not haue let passe the day before as they did 1. Cor. 16.1 Another place is in the Epistle to the Corinthians where the Apostle prescribeth vnto them a rule of gathering for the poore euery first day of the weeke when they were come together which he also saith that he had established amongst the Galatians and why I pray you vpon the first day of the weeke and not vpon the Iewes Sabbath None other reason I suppose can be rendred but that this Sabbath was at an end and in stead hereof the Christians had another viz. the first day of the weeke wherein they made their meetings Reuel 1.10 A third place is in the Reuelation where it is said that Iohn was in the I le of Patmos vpon the Lords day rauished in the spirit Now what meaneth this that he calleth it the Lords day vnlesse a day appointed by the Lord For hence is the Passeouer called the Lords Passeouer the Communion the Lords Supper the bread the Lords bodie because he did appoynt all these in his Church Why is hee noted to bee rauished then in the spirit vnlesse that being in holy meditations as was the speciall manner of the Church now fortie yeares since Christ crucified hee was rewarded by the Lord with this wonderfull illumination in most hidden mysteries From whence may bee framed this vnanswerable argument That day which by the inspired Apostle is called the Lords day was appointed by the Apostle taught through reuelation to bee kept by holy meetings in the Churches of Christians not once or twice but euery time that it came is certainely the Christians Sabbath but such is the first day of euery weeke Therefore not any other but this day is the Sabbath of Christians The force of this reason standeth in the second part which is most firmely grounded according to euery branch Apoc. 1.10 Act 20.7 1. That it is called the Lords day 2.
fore-knowledge of God and against his disposing will it is not possible that wicked men and wicked Angels should do any thing But in this there is little comfort as to the gally-slaues of the Turkes being compelled to their taske the comfort onely is when from the heart willingly and chearefully Gods will is done namely his reuealed will and Law To doe Gods will Heb. 11.6 Esay 1. Now for this it is necessary that a man be first of this kingdome Without faith it is impossible to please God All duties done by the vnsanctified Iewes liuing in sinne are reiected as abominable Their new Moones their Sabbaths their incense their sacrifices without these a man cannot so much as thinke any thing pleasing vnto God 2. Cor. 3.5 euen as they that yeeld alleageance to the Pope or to the Turke or any enemy of our King cannot please him their lawfull Soueraigne how officious soeuer they bee So they in whom the power of darkenesse is not yet shaken off but are still through infidelity and the loue of sinne vnder the Prince of the ayre and not subiects of the kingoome of heauen cannot please God what duties soeuer they seeme to the world to performe with zeale and deuotion This then serueth first to shew vs the fountaine of all our goodnes the grace of God the mercy of our heauenly King who maketh vs able to serue him and crowneth our seruice with glory tâ—at for no seruice which wee doe we presume to challenge ought at his hands as the merit of our worke but reiect this as Popish arrogancy and acknowledge when wee haue done al that we can we are vnprofitable seruants which is Christian simplicitie 2. Not to rest in any outward act or duty which we doe but labour for true faith for hearts rightly seasoned as hearts of the subiects of his kingdome otherwise it is lost labour whatsoeuer we doe in vaine are ye iust mercifull or deuout vnlesse the seruice of Satan be in heart renounced vnlesse there be faith purging inwardly 2. The Kingdome of God For the sense of the words Thy kingdome the obiect of this desire is first to bee considered and then the act let it come Gods kingdome is the rule that hee doth exercise ouer his creatures and is generall ouer all and speciall ouer the elect Generally his kingdome doth comprehend the whole world with all things therein which he ruleth and gouerneth by his prouidence making one to be for the preseruation or punishment of the other thus vpholding things in order euer since the first creation Psal 48.2 Psal 93.1 In this sense God is called by the Psalmist the great King and God is King be the Heathen neuer so impatient and againe the Lord reigneth c. and vnto his First-borne Christ the Heathen are giuen for inheritance Psal 2. and the vttermost ends of the earth for a possession Specially Gods Kingdome is ouer the Church howsoeuer dispersed into many places yet making but one Kingdome and this Kingdome is partly in Heauen partly vpon earth till the last great day when in Heauen onely it shall flourish That part of his Kingdome which is vpon earth is the whole multitude of all such people as outwardly embrace the Christian religion though many be prophane or hypocrites and this part is called the Kingdome of Heauen Matth. 13. both in the Parable of the Sower of the Draw-net and of the Field wherein the enuious man sowed tares c. Wicked men being for a time mixt amongst the godly but at the last day to bee seuered and singled out and left the godly onely being taken and this is Gods speciall outward Kingdome which in speciall manner he defendâ—th from Infidels holding vp the Scepter of his Word and giuing them lawes whereby to be gouerned Now besides this there is an inward spirituall Kingdome of God which is ouer all those in whose hearts these lawes are written to doe them and the holy Spirit ruleth and beareth sway and happy is that man which is thus of his Kingdome for when Christ did highly extoll Iohn the Baptist saying that a greater then he was not borne of women hee affirmeth yet that the least in the Kingdome of Heauen is greater then hee the least of those that are inwardly called greater then hee by his most excellent office euen as they which doe the will of God in Heauen are more then mother brethren and sisters of Christ then Mary as shee was dignified to be his mother according to the flesh That part of the Kingdome which is really in Heauen consisteth of Angels and Saints and is imperfect till the last day when in a more speciall manner the Kingdome shall bee deliuerd vp to God the Father that he may bee all in all 1. Cor. 15.24 And thus much for the meaning of the obiect The act Let it come This is first of the generall Kingdome whereby the world is most prouidently ruled let it stand let wickednesse be punished and godlinesse rewarded 1. The Kingdome of grace commeth by foure degrees Secondly of the speciall Kingdome the comming whereof is in foure degrees 1. Let it be erected where it is not send thy word send Labourers to worke in thy haruest let thy Word sound to all parts of the earth to the Iew to the Turke to Infidels in all places plant a Church there this specially is the praying for al men vnto which Saint Paul exhorteth that the Gospell may shine amongst them that it may shine to their hearts who are yet in darknesse 2. Let it be confirmed and continued where it is let it not be abolished by persecution corrupted by heresie vanish by hypocrisie or degenerate and grow into the contrarie by prophanenesse 3. Let it be restored where it is decaied or corrupted in doctrine or manners restore such as are falne by weaknesse purge the errours of such as are seduced 4. Let it be perfected made compleat by hastening the marriage day wherein the new Ierusalem may bee in all points as a Bride trimmed for her husband which shall onely bee at the last day when death and the Deuill and euerie enemie shall be destroyed and God alone shall absolutely raigne ouer his people guiding them in and out euerlastingly and communicating his heauenly most glorious Kingdome vnto them 3. For the scope The supplication is 2. The scope of the words 1. For Gods generall Kingdome not that it shall faile whilst the world endureth bur because it is Gods will that we should pray for such things as make for his glory wee are directed to aske here the exercising of Gods soueraigntie and dominion ouer the world whereby his power wisedome and goodnesse may appeare to the sonnes of men of the great creatures the irrationall the Heauens Earth and Seas being still contained in their proper places properties and operations of the rationall the obstinate and rebellious being by his iust iudgement punished and the