the text being of himself not able to understand without an interpreter question 3 Shew me by the Scripture who ever was made a Minister of Christ that was called of men Master answer The Prophets and Priests under the Law were termed Fathers and such as were bred under them to be made capable of that function as young Scholars are now in Oxford and Cambridge to be capable of the Ministry were termed the Sons of the Prophets 2 King 2.12.15 under the Gospel besides the titles of Apostles Prophets Evangelists ordinary or common Ministers are termed Doctors Pastors Shepherds of souls which are terms of more eminency and respect then Master Sir or the like and what else is meant by the Masters of the Assemblies Eccles 12.11 but the Pastors and Teachers of the people assembled in the service of God Masters is a title of civil respect and honour and we are commanded not only in general to Rom. 13.7 give honour to whom honour is due but particularly to pious and painful Ministers 1 Tim. 5.7 Let them be counted worthy of double honour that labour in the Word and Doctrine Now as on the one side it is a Gospel duty to give titles of honour to whom they are due so on the other side it is a Gospel sin to affect titles of honour through pride vain-glory and popular applause Nor was it a sin in the Scribes and Pharisees to be called Master but because they Mat. 23.6,7 loved to be called of men Master Master their vain-glorious affectation of the title was their offence and of this no man can taxe us but only God who knoweth the heart question 4 Shew me by the Scriptures when ever the Ministers of Jesus Christ took tithes of the people or augmentations for preaching of the gospel answer That the Priests under the Law received Tithes and that God commanded the people to pay tithes unto them you cannot be ignorant 1 Cor. 9.13,14 Know you not saith the Apostle that they which minister about holy things eat of the things of the Temple and they which wait at the Altar are partakers with the Altar Even so also hath the Lord ordained that they which preach the Gospel should live of the Gospel Even so must the Ministers of the Gospel be maintained as were the Priests under the Law and that was by Tithes and offerings Luk. 11.42 Wo to you Scribes and Pharisees hypocrites for ye tithe mint and rue and all manner of hearbs and passe over judgement and the love of God these things ought you to have done mark that and not leave the other undone Whence you see that to take and pay tithes is no other but what ought to be done and the fault cryed wo against was the neglect of judgement and the love of God question 5 Shew by the Scriptures and what Scripture have you which speaks of the Word two Sacraments which you tell the people of and deceive the simple answer We confesse the word Sacrament is not in the Scriptures but the holy actions which we call Sacraments are positively and expresly commanded there The first Sacrament of Baptism is commanded Mat. 28.19 And for the other Sacrament of the Lords Supper the words of institution expresly command us to observe it Mat. 26.26,27 Take eat do this And sure we do not deceive the people when we tell them of no other things but what Christ himself commanded both us and them to observe But you do deceive your own soul and the souls of those simple people you converse withall whilest you deny and oppose your self against the very expresse commands of our Lord. question 6 Shew me what Scripture you have which speaks that the Apostles sprinkled Infants answer That the Apostles were commanded to baptize all Nations and that they did Baptize whole Families is clearly exprest in the Scripture Act. 16.33 And surely children are a part of all Nations though you should say there were no Children in those families that were Baptized which is a thing very hard and improbable to affirm But further for Childrens Baptism we have several grounds out of the Scriptures 1. Children under the Law were circumcised and Circumcision was Rom. 4.11 the Seal of the righteousness of faith as Baptism is now for other external visible seal of our admission into the Covenant of Grace we have not commanded in the Scriptures or practised in the Church of Christ And that this seal of Baptism both outward and inward must passe upon all before they be admitted actual members of Christs spiritual Kingdome here which is the way to his eternal Kingdome hereafter our Saviour expresly teacheth saying Joh. 5.3 Except a man be born again of water and of the holy Ghost he cannot enter into the Kingdome of God 2. That children are of the Kingdome of God and to be admitted unto Christ himself expresly affirms and strictly charges all men not to oppose it saying Luk. 18.15 Suffer little Children to come unto me and forbid them not for of such also is the Kingdome of God If they must come unto Christ we must not stop up the way against them by denying them the seal of admission And if the Kingdome of God belong unto them surely the priviledges of the Kingdome also whereof Baptism is one 3. That Infants are in some measure capable of the Spirit of God is manifest from the example of the Prophet Jeremiah Jer. 1.5,6 and of John Baptist Luk. 1 66,80 And if they be capable of the inward Baptism which is the holy Ghost much more of the outward which is water for can any man forbid water saith Peter in the like case that these should not be Baptized which have received the holy Ghost as well as we Act. 10.47 4. That children are capable of being received and admitted into the Kingdome of Christ himself doth intimate saying Except ye receive the Kingdome of God as a little Childe ye shall not enter therein so that receive it they may though they know it not For as the sin of the first Adam is imputed to children and they are defiled therewith though they understand it not so the righteousness of Christ the second Adam may be and we believe is by Gods secret and unknown way communicated to Infants though they know it not As to men born deaf and fools and such as are not capable of understanding for to such God forbid we should deny the mercies of God through Christ question 7 Shew me what Scripture you have to stand praying in the Synagogues before Sermon and after and whether the Apostles did so answer That we are both to pray and preach the Gospel there are so many Scriptures to prove that I need not name any and we pray both before and after Sermon because 1. We are commanded to pray continually 1 Thess 5.17 2. Because prayer is the more chief and principall part of Gods service for it is written My house shall be called the house of
sounds of the word Christ But John was vox verbi the very voice of the Word that 's his style Mat. 3.3 The voice of one crying in the wilderness The Law and the Prophets were as dim glimmering tapers but John was a burning and a shining light Joh. 5.35 And this because he was nearest unto Christ the Sun of righteousness and fountain of all divine illuminations from whom all the Prophets derive their light as the Moon and the Stars do from the body of the Sun which is the fountain of light material 3. And as the light of the Moon and of the Stars Moyses Elias significant legis prophetarum oracula in Domino completa Gloss ord gives way to the light of the Sun when it arises so the light of the Law and of the Prophets gave way unto Christ when he who is the Light of the world appeared we read therefore that in the transfiguration of Christ upon the mount Moses and Elias appeared to him Mat. 17.3 Moses for the Law and Elias for the Prophets acknowledging their Oracles to be compleated in Christ which was ratified by a voice from heaven vers 5. This is my beloved Son hear him 4. Not that the Law and the Prophets are by or in Christ abolished but compleated and perfected rather Christ is the end of the Law Rom. 10.4 but 't is finis proficiens non interficiens saith the Father not the end to abolish but to finish and perfect the Law sic perficiendo confirmare Aug. and so by compleating the Law to establish it as a standing Rule of righteousness to all posterity To think therefore that Christ hath made void the Law is a great sin Christ himself having forbidden us to harbour any such thought or erroneous opinion of him Mat. 5 17. Mat. 5.17 Think not that I came to destroy the Law or the Prohets I came not to destroy but to fulfil the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fill up and signifies not only Christs personal perfect obedience to the Law but also the filling up with his clear and full light of Revelation what was wanting or but obscurely revealed by the Law and the Prophets 5. Nor is it here unworthy observation that as that material light which is displayed from the body of the Sun ariseth by degrees and shineth more and more unto the perfect day For 1. The day breaks wherein there is more night then day 2. The day dawns when 't is not yet fully nor clearly day 3. The light is diffused through the air and the beams are spread upon the mountains but yet the Sun is under the Horizon 4. The Sun appears upon the earth and rises by degrees till it mount up to the vertical point even so hath the light of divine Truth been revealed from heaven to the Church of God 1. 'T was but a dark obscure and glimmering light in the first period of time from Adam to Moses 2. 'T was more lightsome but yet not clear and full upon the promulgation of the Law 3. It increased still upon the rising of the Prophets as so many Luminaries in the Church by whom line after line and precept after precept as so many beams of the increasing light of divine Revelation were displayed till 4. The day of the Lord came and the Sun of righteousnesse appeared upon the earth So that as time grew up so did the Revelation of Gods will and when Fulness of Time was come we received a fulness of divine revelation from him in whom all fulness dwels Col. 1.19 When fulness of time was come God sent his Son Gal. 4.4 6. So that notwithstanding all the several waies and manners of divine Revelation both mediate and immediate before remembred yet the word comparatively was still as 't were benighted with ignorance untill Christ appeared to give light to them that sate in darkeness and in the shadow of death and to guide our feet in the way of peace Luk. 1.79 Hence Christ is termed the morning Star Numb 24.17 and the day-spring from on high Luk. 1.78 And the light of his Revelations the dawning of the day and the illumination of our souls therewith the rising of the Day-star in our hearts 2 Pet. 1.20 7. The great difference betwixt the light of divine Revelation by the Law and the Prophets in the Old Testament and by the Gospel of Christ in the New Testament is in four respects observable from Heb. 1.1 God who at sundry times and in divers manners spake in time past to our fathers hath in these last daies spoken unto us by his Son 1. God revealed himself to the Patriarchs and prophets of old at sundry times the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in sundry parts now a piece and then a piece of divine Truth as seemed best to his divine wisdome But to us under the Gospel he hath revealed himself entirely fully and wholly by his Son For it pleased God that in him should all fulness dwell Col. 1.19 and of his fulness we all receive Joh. 1.16 in whom are hid all the treasures of wisdome and knowledge Col. 2.3 2. God spake to them of old in divers manners By Dreams Visions Angels Voices c. but to us under the Gospel uniformly and without variation by Christ and his Ministers which is one respect amongst others why the Priesthood of Christ is said to be unchangeable and eternal and this manifests the imperfection of their light of old and the perfection of ours now as there are variety of lights for the night and these lights also are changeable in their courses but one Sun only for the light of the day which is the light too that changeth not 3. God spake to them of old by his Prophets who were but meer men but to us by his Son who is God as well as man And herein is that Prophesie accomplished Isa 54.13 And all thy children shall be taught of the Lord A text which is too much abused and wrested to patronize new Revelations and an immediate teaching from God without the ministery of man whereas the Prophesie was fulfilled in the person of Christ and by Christ himself 't is applyed to himself Joh. 6.45 So that we are all taught of God in that we have the Doctrine or Teaching of Christ who is God whose Doctrine is therefore termed a Gospel i. e. The Speech of God 4. God spake to our Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old which implies some new way of speaking to follow But to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these last daies Calci in Heb. 1.1 to denote that this is his last way of speaking by his Son that we must not now expect any new lights or depend upon any new Revelations after this So Calvin upon the words Hereby expresly declaring that God would not now adde Prophesies to Prophesies and Revelation to Revelation but that all parts of divine Teaching were
For the proof of the first those Lawes of divine worship which were given by God to Adam and from Adam transferred to his Sons and posterity though they be not clearly expressed in holy Scripture because as the worship of God grew up with time to more perfection so the less perfect was the less regarded yet in many places of holy Scripture these Lawes are though but obscurely intimated and by the Jewes with one common consent they are reduc't to six heads The first against false worship The second of the worship of the true God The third of the appointing of Magistrates and administration of Justice The fourth against the discovery of nakedness and setting bounds to the lusts of the flesh The fift against homicide and shedding of bloud The sixt against theft and of doing to others as we would be done unto our selves And to these commands doth that edict of the Apostolical councel of Hierusalem relate Act. 15.29 which being directed to such of the Gentiles as were converted to the faith of Christ puts them in minde of those precepts which were given to the first parents of mankinde 6. For the second the Priesthood of Adam Mount Acts Mon. c. 1. sect 16. this is observed from Gen. 4.3.4 Cain and Abel brought their offerings to the Lord. They brought their offerings this was no wil-worship no act of divine service derived out of their own brains or by immediate revelation enjoyned but by direction and command from Adam who doubtlesse was so instructed by God himself receiving by immediate revelation what his sons and posterity received mediately and ministerially from him And they brought their offerings to the Lord i. e. to be offered to the Lord by their father Adam Beat. Pol. Jud. c. 2. who was as well their Priest as their Parent both their bodily and ghostly father which is manifest from the examples of Noah who offered sacrifices Gen. 8.20 not his sons and of Abraham the like Gen. 17.23 and of Job also who sacrificed for his sons Job 1.5 7. From Adam the several Patriarchs in their respective families derived their right to the sacred function of Priesthood which for many ages was enstated in the first born and heads of families until God was pleas'd to accept of the tribe of Levi for all the first born of Israel Numb 3.41 8. Thus then in the first age of the world the knowledge of God in the waies of his worship together with the office of Priesthood was transmitted from Adam to his sons and so from Patriarch to Patriarch in all generations The several bodies of respective families being not by immediate revelation but by the indoctrination and instruction of the heads of families taught the waies of Gods service and their own salvation nor do we read of any divine truths immediately revealed or any divine lawes by immediate revelation prescribed from Adam to Noah which was the space of 1500 years The Prophesie of Enoch remembred of S. Jude being not of the nature of any new truths revealed but a denuntiation of judgement to be inflicted In all this long tract of time the world being drown'd in sinfulness and iniquity it was revealed to Noah that the earth should be drown'd by a floud also and the sinfull pollutions thereof washed away by an universal deluge of waters Gen. 6.12,13 And God looked upon the earth and behold it was corrupt for all flesh had corrupted his way upon the earth And God said unto Noah the end of all flesh is come before me for the earth is filled with violence through them and behold I will destroy them with the earth 10. 'T was not all the people 't was not any we read of but Noah only had this truth immediately revealed unto him Josephus indeed tels us that the sons of Seth received by tradition from Adam not by immediate revelation that the world should be twice destroyed once by water and once by fire and therefore they erected two pillars Jos Antiq. Jud. l. 1. c. 3 the one of wood and the other of stone wherein they engraved the principles of those humane arts and sciences invented by them that the one might stand against the violence of the water and the other against the violence of the fire And of this nature it's most probable was the prophesie of Enoch Jude vers 14 15. And Enoch also the seventh from Adam prophesied of these saying Behold the Lord cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his holy Myriads not so properly rendred 10000 Saints to execute judgement c. 11. But the time when the first of these universal destructions should happen Noah only had the honour to receive immediately from God And for this end 't was revealed to him that by his mediation and ministery the people might have the knowledge of it and be stir'd up by his preaching not by immediate revelation to repentance and amendment of life who is therefore call'd a preacher of righteousnesse 2 Pet. 2.5 And thus say the Hebrew Doctors Pirke R. Eliezer â—… 22. he preached saying Turn you from your waies and from your evill works that the waters of the floud come not upon you and cut off the whole seed of the sons of Adam 12. Unto Noah after the floud was dryed up the foresaid Lawes of holy living given unto Adam were now renewed adding thereunto a prohibition against eating of bloud to deterre them from the sin of murther before prohibited Gen. 9.4 But flesh with the life thereof i. e. the bloud thereof shalt thou not eat And this with the six former commands are commonly cal'd and known by the name of the seven precepts of Noah 13. From Noah the Priesthood descended upon his son Shem who was the first of all men that had God as 't were entayled upon himself in a more special reserved sort of peculiar personal appropriation For until the daies of Abraham the great Lord of the world and of all things therein was peculiarly styled the Lord God of Shem Gen. 9.26 14. Abraham the seventh from Noah was the next person we read of that was honoured with immediate revelation Antiq. Jud. l. 1. c. 8. who first by the way of Philosophy saith Josephus attain'd the knowledge of Divinity by observing the motions of the heavens the cause nature order of creatures he aspir'd to the knowledge of the Creator but not so perfectly as afterwards he received it by revelation Clem. Recogn lib. 1. And thus the Author of the Recognitions records the words of St. Peter speaking of Abraham whilest he seriously pondered in his minde the causes of things Christ the true Prophet who only knowes the desires and purposes of all hearts appear'd unto him opening unto him the things he desired teaching him the knowledge of the Divinity the beginning and end of the world the immortality of the soul the resurrection of the dead and the last judgement with the rewards of the just
flight and return thence and of our deliverance by him from the bondage of spiritual Pharaoh the Prince of darknesse and from that worse then Egyptian darkness of sin Mat. 1 15. and ignorance here and blackness of darkness for ever hereafter Gods command to Abraham to offer up his only Son Isaac Gen. 22. was a Revelation of his gracious purpose to offer his only son a sacrifice for the sins of the world in whom all the nations of the earth are blessed The erection of the brazen Serpent in the wilderness Joh 3.19 was a Revelation of the son of mans elevation on the Crosse The Passeover or eating of the Paschal Lamb a Revelation of Christ our Passeover 1 Cor. 5.7 that Lamb of God who taketh away the sins of the word The very place where Adam was created being the same where Cain and Abel sacrificed Gen. 4. where Noah built an Altar Gen. 8.20 And where Abraham did the like Gen. 22.9 Where David also built an Altar 1 Chron. 21.22 And where Solomon built a Temple unto the Lord 2 Chron. 3.1 was a typical Revelation of Christ to be sacrificed in the same place for our Reconciliation with God Maym. in Misa book 8. Treat of the Temp. which some of the Jewish Rabbies themselves saith Maym. have observed saying Our wise men have said that Adam was created out of the place of his atonement The raising up of Jonah from the dead who is conceived by some of the Ancients to be the widows son of Zarephath who was raised by Elijah 1 King 17. Mat. 12.40 And the swallowing of the same Jonah by the Whale with his deliverance out of the belly of that fish after three daies and three nights was a praesignification of Christs Resurrection for us on the third day Heb. 9.9,10 c. All the sacrifices for sin under the Law were as so many ocular Revelations of the great sacrifice of Gods Son offered up on the Altar of the Crosse And so their difference of meats and drinks and divers washings their new Moons and Sabbaths were shadows of things to come the body whereof is Christ Col. 2.16,17 All these were as so many mystical Revelations or shadowes of Christ the Son of righteousness as so many praesignifications of Christ who is the truth and in whom all these several waies of divine Revelation both ordinary and extraordinary were compleated CHAP. V. Of their Schooles of the Prophets 1. FOR the better enfitting of persons both in an ordinary way to interpret the Law of God as also to be capable of extraordinary and immediate Revelations upon extraordinary occasions as also for the propagation of learning and encrease of wisdome in order hereunto there were divers Colledges and Schooles of the Prophets in several places of the land of Israel the portion of Gods inheritance erected And although it be not positively in holy writ affirmed that in such or such a place there was a Colledge or School where the gift of Prophesie was studied for which is the objection of the present pretenders to immediate Revelation yet is it clearly enough implied in many places and by the currant of all interpreters of holy Scriptures by many Chorographers and other learned persons who have described unto us the customs and manners of the Hebrewes and this from the Hebrew Doctors themselves who best knew the state of their own Common-wealth 't is sufficiently and fully evidenced unto us To instance in some places and passages of holy Scripture from whence both the being and some orders also of these Colledges are observed We read Josh 15.15 of the city of Kiriath-sepher which being interpreted is civitas literarum the City of Learning for here saith Adrichomius there was an Academy And in Judg. 7.1 of the hill Moreh which is by interpretation the hill of the Teacher receiving its denomination from the School there erected In 1 Sam. 10.5.10 we read of the hill of God so call'd from the Prophets of the Lord who had there their Schoole and the company of Prophets here mentioned as also 1 Sam. 19.20 Studiosorwn operam Prophetiae dantium Junius in loc were Students in those waies of learning which enfitted them for the gift of Prophesie And that these Prophets prophesied not by immediate Revelation as our present Enthusiasts affirm is manifest in that Samuel saith the Text was standing as appointed over them Had they been immediately taught by God why was Samuel appointed to be their guide and Teacher And whereas 't is further said The Spirit of God was upon the messengers of Saul Prophetabant i.e. prophetico more agehant Jun. and they also prophesied The meaning is no other but that God by his holy Spirit so changed their mindes that they did not now so much think of apprehending David who was fled to this colledge as to a Sanctuary and place of refuge as to hear and discourse with the Prophets of the Lord and accordingly they put off their military habit and behaved themselves after the manner of the Prophets quite forgetting to seise upon David which was the errand they came about And thus Saul himself is said to prophesie as well as his messengers vers 24. The sons of the Prophets mentioned to be at Bethel 2 King 2.3 and at Jericho vers 5. at Naioth and many other places do appear to be no other but students of several Colledges in such several places Huldah the Prophetesse is said to dwell in a Colledge in Hierusalem 2 King 22.14 And in this city alone there were no lesse then 200 Colledges and Schooles The Master and the Scholar mentioned Mal. 2.12 and the Schoole of one Tyrannus Act. 19.9 with several more particular intimations are evident testimonies of these Schooles We read Psal 84.7 They go from strength to strength Chald. paraph. interpreted by the Hebrews themselves who best knew their own eustomes to be a kinde of promotion or degree in removing from their Sanctuary to their School For in their Sanctuary and Synagogues points of Divinity were more plainly delivered their teachings there being ad populum But in their Schools deep points were handled and more exactly and profoundly discussed their teachings there being ad clerum So that 't was a degree to be removed from the Teaching of the Sanctuary to that of the Schoole There were three Degrees in these Schooles 1. Scholars Disciples or Juniors 2. Proficients who were by imposition of hands made Graduates and thereby companions to the Rabbi which ceremony of imposing hands they used in imitation of Moses to Joshua Numb 27.18 3. Rabbies such as were worthy to teach others The name Rabbi being derived from the Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Multiplicatus fuit Goodw. antiq upon the title Rabbi such a one whom the Greeks style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Master or Doctor eminently gifted with variety of knowledge The Scholars sate upon the ground at the feet of
finde the knowledge of God Prov. 2.4 Such desires and studies for wisdome the holy Ghost undoubtedly would never 1. exemplifie 2. exhort unto 3. enkindle in the hearts of men but that they should tend not to vexation and trouble but to satisfaction and accomplishment in the prosecution of them Et hoc modo priùs invenire oportet ut quaeras deinde quaerere ut pleniùs invenias This desire of knowledge must not be only earnest but also sincere free from partialities prejudices and prepossessions free from pride covetousnesse ambition emulation and all base carnal and worldly ends and interests Pura erit intentio si in omni actione aut honorem De◠aut utilitaten proximi aut bonam conscien tiam quaeramus Bern. setm par denoted by the singleness of the eye Mat. 6.22 which is generally interpreted to be purity of intention in all our studies and endevours which renders the whole body of our actions clear and successeful 2. This earnest and sincere desire of wisdome must be prosecuted as with diligent studies Mens obcaecatur in divinis nifi à Domino illuminata so with fervent prayers unto God for his daily blessing thereupon For the minde which is the eye of the soul sees nothing of the things of God but as by God 't is enlightned therein therefore to him we are commanded to apply our selves for wisdome Jam. 1.5 So the wise man obtained it Wisd 7.7 Wherefore I prayed and understanding was given me Prayer is the key that opens the cabinet of Gods secrets Meliùs solvuntur dubia oratione quà m humana inquisitione Aug. the bucket wherewithall we dive and draw forth the waters of life out of the fountain of wisdome And the mysteries of godlinesse saith the Father are more easily unfolded by the efficacy of fervent prayers then by the force of humane studies 3. But all mens prayers are not effectual to the obtaining of true wisdome Joh. 9.21 Jam. 5.16 For God heareth not sinners 't is the fervent prayer of the righteous man that prevailes with God In the third place therefore our prayers must be enliven'd by the piety and purity of our hearts and lives And herein these two divine qualifications of the soul are most especially required Innocence and Obedience 1. And first Innocence or the purity and cleannesse of the soul is necessary to the reception of saving knowledge for wickedness Wisd 4.11,12 saith the wise man alters the understanding and deceit beguiles the soul or the deceitful lusts of the flesh and of the world cousen the soul of its right understanding so it follows for the bewitching of naughtiness doth obscure things that are honest and the wandring of concupiscence doth undermine the simple minde For as in a renewed and righteous soul all the faculties thereof move forward in their proper place and order the understanding first rules the will and affections of the reasonable soul and these guide the inferior desires or lusts of the sensitive soul and keep them within their due bounds and limits so in a sinful soul the government is perverted and all moves disorderly and backward 1. The inferior lusts of the sensitive soul or carnal concupiscence masters the will and affections and 2. these master the understanding and pervert the judgement So that to the right understanding of holy Mysteries a holy and renewed soul is most necessarily requisite Blessed are the pure in spirit for they shall see God Deus est purgatae mentis sapientia Aug. Mat. 5.8 For God saith the Father is the wisdome of the purified minde 2. Obedience is that second specification of piety which renders our souls capable of saving knowledge meaning by obedience not that universal obedience to the Lawes of God which includes all the parts of piety Citius exauditur una oratio obedient is quà m decem millia com emptoris Aug. Hom. 3. ad monac but that obediential meekness and humility of spirit which makes us ready to receive the impressions and willing to submit to the judgements of our superiors And one prayer saith the Father of such an obedient person is sooner heard then ten thousand of the scornful and such as are wise in their own conceit Surely he scorneth the scorners but giveth grace to the lowly Quanto obedientiores fucrimus Praepositis patribus tanto obediet Deus orationibus nostris Euseb Emiss Prov. 3.34 And Eusebius Emissenus saith By how much more we are obedient to our Ecclesiastical or spiritual governors and fathers who have the rule over us and watch for our souls by so much the more God will be obedient to our prayers and yeeld to our desires see for further proof hereof Ps 25.9 Joh. 7.17 Jam. 4.6 1. Pet. 5.5 These divine qualifications of the soul as to the right understanding of holy Truths have these ensuing benefits 1. Hereby the Mysteries of godliness appear more plain easie and intelligible to the soul For the wates of God are plain to the holy but stumbling blocks to the wicked Ecclus. 39.24 2. Hereby the soul doth really taste and is delighted with the bread of life For saith the Father Palato non sano poena est panis qui sano est suavis oculis aegris odiosa est lux quae puris est amabilis Aug. as bread is sweet to the sound and healthful palat which to the sickly and unsound is unsavoury and as light is pleasant to the clear eyes but to the weak and sickly troublesome and offensive so the bread of life and light of divine knowledge is to the pure and holy sweet savoury and pleasant To the pure all things are pure but to the impure and unclean even holy things themselves become unholy Tit. 11.15 3. Hereby God is invited and won to preserve and guide us in the waies of Truth and to scatter and dispell all temptations and seductions to error and deceit Ps 25.11.14 4. Hereby that doctrinal knowledge of God and literal understanding of his word in the use of outward means obtained is made perfect and compleated The former being but the body and carkass but this the soul and spirit of saving knowledge If ye know these things happy are ye if ye do them Joh. 13.17 Hereby the heart is prepared and the minde made capable of a greater and more full light of true wisdome according to that promise of the Lord Habenti dabitur Mat. 25.29 To him that hath shall be given and he shall have more abundance to him that makes a right use of his knowledge more shall be added therefore the paths of the Just are compared to the shining light which shineth more and more to the perfect day Prov. 14.8 CHAP. XIV The objection from the misdemeanors of the Ministry considered THE necessity of piety and integrity as to the sacred and saving knowledge of Gods Revealed will being thus apparent the want hereof in some persons of the Clergy hath
be understood more particularly of the prophesies and coming of Christ to the destruction of his crucifiers and deliverance of his people or whether more specially of the Law and the Prophets of old or whether more generally of all the Scriptures both the old and new Testament in what sense soever this light of prophesie is taken 't is preferred before immediate Revelation by voice from heaven as being a more certain infallible way to direct us to the knowledge of Christ the true light For the further illustration whereof 't will be not impertinent to observe that there is a twofold light whereof Christ after an especiall manner is the fountain and original 1. The light of Grace and truth in this life 2. The light of Glory and peace in that life to come And in both these respects Christ is termed the morning star The day-spring from on high or as in the text The dawning of the day The holy Scriptures or in the language of the text according to some interpretations the word of prophesie is as 't were those beams which are displayed from Christ the light of the world for our illumination and guidance in the paths of grace and truth unto the mansions of glory and peace eternal Thy word is a light Psal 119. And all they who enjoy this word of prophesie in the right understanding and conscientious practise thereof are therefore termed children of the light and of the day not of the night and of darknesse 1 Thess 5.5 But assuredly what ever seduced persons may falsly gather from this text whosoever shall neglect or contemn the use of this light or obscure the same by false glosses and mis-interpretations must read the Apostles words backwards and become children of the night and of darknesse and not of the light and of the day But yet as the light of a candle is useless when the Sun ariseth so the light of Gods Word for our direction in the way of grace shall cease when the light of glory shall once arise and the day-spring of eternity appear when we shall be united unto Christ not by faith but by vision when we shall no more see him and enjoy him in his word and ordinances through a glasse darkly but face to face plainly and fully be made partakers of him But in the mean time whilest we live in this darksome place of the world darkned by ignorance and error by sinfulness and manifold temptations thereunto he that will not walk in darkness not knowing whither he goes must make use of Gods holy word for a light unto his feet and a lanthorn unto his pathes Against the use of humane learning by the preachers of the Gospel is alledged 1 Cor. 2.1 1 Cor. 2.1,2,4 c. And I brethren when I came to you came not with excellency of speech or of wisdome For I determined to know nothing but Christ and him crucified And my speech and my preaching was not with the enticing word of mans wisdome but in demonstration of the Spirit and of power The Apostle in this place takes not away the use of humane learning because himself in other places makes use thereof he had his books and writings which he commanded to be brought unto him 2 Tim. 4.13 he read the Greek Poets which he quotes Act. 17.28 Tit. 1.12 He commands Timothy to give attendance to reading 1 Tim. 4.13 and to study 2 Tim. 2.15 But amongst these Corinthians at the first he declined the use of his humane learning not drawing his arguments from natural reason and probable discourses out of Philosophy guilded with curious quaint and rhetorical expressions which he cals the enticing words of humane wisdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probable arguments or perswasive discourses this was not the way he went to convert these Corinthians but by the demonstration of the Spirit and power i. e. He proved Christ to be the Saviour of the world 1. By the demonstration of the Spirit Shewing that the holy Spirit 1. did speak and foretel in the Law and in the Prophets of Christs coming into the world and of his doings and sufferings for our salvation 2. That he both visibly descended on him and audibly bare witness to him in a voice from heaven saying This is my beloved Son c. 3. That he both visibly and audibly descended upon his Apostles also and endued them with extraordinary gifts and through their ministery also he descended upon others that were converted by them Thus S. Paul preached Christ to these Corinthians by the demonstration of the Spirit And 2. Of Power also viz. The power of miracles curing discases speaking with tongues these were the topical arguments wherewith he perswaded them to become Christians And the reason hereof he gives vers 5. That your faith might not stand in the wisdome of men but in the power of God i. e. That the grounds of your belief in Christ might not be the perswasions and allurements of men how wise soever but such as God himself made use of In a word his meaning in this place is that he preached unto them plainly and not Rhetorically and the arguments he used were demonstrative and divine not probable and humane only But 1. We may not hence gather that S. Paul did alwaies decline the use of Rhetorical and Philosophical wisdome in his preaching but such was his great wisdome that his preaching was according to the conditions and capacities of his hearers sometimes more plainly sometimes more elegantly and mysteriously using sometimes divine and sometimes humane sometimes demonstrative and sometimes probable arguments and perswasions He fed the babes in Christ with milk as here Vers 2. I determined to know nothing among you but Christ and him crucisied but the more perfect and grown up in Christ he fed with stronger and solid meat as vers 6. Howbeit we speak wisdome among them that are perfect And 2. when his preaching was most plain it was not devoid of learning both divine and humane 't was not without order method proper and pertinent expressions like the upstart intruders into the ministerial office now a daies who to avoid as they pretend the enticing words of mans wisdome speak not forth the words of truth and soberness but rove and ramble about many points in Divinity which rightly they understand not heaping together variety of texts and Scripture expressions without either order or right application as if to spend an hour or more in a rude and zealous delivery of religious nothings were to avoid the enticings words of mans wisdome and to preach in the demonstration of the Spirit and of Power 1 Cor. 2.14 But the natural man receiveth not the things of the Spirit of God neither can he know them because they are spiritually discerned but he that is spiritual judgeth all things Animalis homo est qui habet intellectum affectam depresses ad sensibilia Lyra. whence all Enthusiasts and pretenders to the Spirit most
yet not so free as to be freed of all order decency reverence unity and uniformity in the publique service of God but that scrupulous and new fangled souls when they once begin to doubt and then leave the way of truth like travellers that have lost their way wander up and down and are as far if not farther off their journeys end then when first they left the high and beaten road It would be endless to reckon up the several Sects and monstrous Heresies which have crept in amongst us at this one gap first of all viz. The schismatical desertion of that publique form of prayer administration of the Sacraments and other rites and ceremonies instituted and commanded by the Church to be observed by all the obedient sons and faithful members thereof One who hath computed the Heresies which seven years agoe sprung up from that time when the Common-prayer was abolished sayes they have doubled the number of what they were in S. Austins time and in his daies they were very neer fourscore and they are much multiplied since that time and daily do increase for evil men and seducers shall wax worse and worse deceiving and being deceived 2. Tim. 3.13 Nor must we hope for other till the God of all truth and peace be pleased together with his Truth to restore unity and order in his worship whereof for our manifold sins he hath so long deprived us 5. Heresies and Schisms as they are the cursed parents of sin so of judgements also both temporal and eternal as to temporal judgements S. Stephen tels us out of Amos 5.25 That if we make to our selves tabernacles or figures to worship them our punishment shall be to be carried away beyond Babylon Act. 7.43 Babylon saith the Father Aug de civit dei l. 18. est civitas illa confusionis quae indifferenter habet philosophos inter se diversa adversa sentientes That city of confusion which consists of persons of diverse and contrary opinions each to other and that 's the portion of those people that either vent or addict themselves to new opinions the fond imaginations of their own hearts they shall dwel in the midst of perpetual strifes and contentions and the Babylonish confusion of diverse and contrary opinions each to other whereas Gods city the Church is a city that is at unity in it self the blessed inhabitants of which city the members of the true Church are all of one heart and of one minde neither is there or ought there to be in this city as in Babel liberty for every sect-master to set up what imaginations he please without controll for when liberty of conscience produces licentiousness of opinion confusion and disorder must needs ensue and if Babylons confusion goes before the captivity of Babylon will not be far behinde for what else can be the end of confusion through diversity of opinion but ruine and desolation The blessed fruits of unity and concord are peace and prosperity Concordiâ res parvae crescunt and the cursed effects of contentions and variety of opinions are war and destruction Discordiâ maximae dilabuntur The world is full of examples of both kindes therefore is there no one Christian duty whereunto we have more pathetical and zealous admonitions in the Scriptures then this of unity and agreement both in judgement and affection for this our blessed Lord so servently prayed Joh. 17.11,22,23 To this he so frequently exhorteth his Apostles Mark 9.50 Joh 14.27 Qui perversa mente de praeceptis pacis discordiam faciunt justo dei examine ipsi de verbis vitae moriuntur Greg. de cur past Adm. 25. And his Apostles all Christians Rom. 12.4 c. chap. 15.6 1 Cor. 1.10 Now I beseech you brethren by the name of our Lord Jesus Christ that ye all speak the same thing and that there be no divisions among you but that ye be perfectly joyned together in the same minde and in the same judgement so also 2 Cor. 13.11 Ephes 4.1 c. Phil. 1.27 2.2 He therefore saith the Father that through perversness of minde shall out of the precepts of peace and concord create dissension and strife creates death to himself out of the words of life Charity is of the very essence of Christianity the Queen of graces the sum perfection and fulfilling of the divine Law but all the bonds of Christian Charity and therein all the sacred duties we owe both to God and man Quam verò dilectionem eustodit cogitat qui discordiae farore visanus ecclesiam scindit pacem turbat charitatem dissipat Cyp. de unit eccl are infringed and transgrest by contention strife and Schismatical rending and tearing the Church of Christ into factions and parties and what ever piety such persons may outwardly make shew of yet can they not have any true charity saith Cyprian or love either to God in the first place or to their neighbours in the next who endevour not to keep the unity of the Spirit in the bond of peace Ephes 4.3 without which no man shall ever see the Lord Heb. 12.14 And this will yet further appear if we consider 6. That Schism alone without any heretical opinions though these two can hardly be parted cuts a man off from the unity of the Church for 't is an insurrection a being in armes against the Church saith Cyprian Arma contra ecclesiam portat Cyp. de unit eccl And he that is separated from the Church the spouse of Christ is joyned to an adulteress saith the same Father Cyp. ibid. and cuts himself off from all the promises made unto the Church and people of God nor must he think to own God for his Father who acknowledgeth not the Church for his Mother For as the body is one and hath many members and all the members of that one body being many are one body so also is Christ 1 Cor. 12.12 And for this cause saith S. Aug. Aug de correc Donist c. 25. No man can be righteous whilest he stands separated from the unity of Christs body but as any part or member of mans natural body being cut off the body is thereby devoid of the spirit of life so the man that is cut off from the body of Jesus Christ the righteous is thereby devoid of the spiritual life of righteousness though he do retain the shape form and likeness of a true living member and the ancient Father Irenaeus gives the reason further out of 1 Cor. 12.28 In the Church God hath set Apostles Prophets teachers universam operationem Spiritus reliquam Irenae advers Haerd 3. c. 40. all the gifts and graces of Gods holy Spirit are therein dispensed Cujus non sunt participes c. whereof they are not partakers who come not unto the Church to be joyned thereunto but defraud themselves of life by evil opinions and worse actions Vbi enim ecclesia ibi spiritus for where the Church
meritorious death and sufferings of our dearest Lord and Saviour who by his death hath overcome him who had the power of death the Devil and all the spirits and powers of darkness all whose black and mischievous designs and secret insinuations of error and deceit are annihilate and deaded and from them all we have redemption through faith in the bloud of Christ Blessed Lord who hast built thy Church upon a rock and promised that the gates of hell should never prevail against it Behold O Lord how that infernal spirit of error and delusion hath prospered and prevailed amongst us O God the heathen are come into thine inheritance thy holy Temple have they defiled and made thy Church an heap of confusions and disorder We are become an open shame unto our enemies a very scorn and derision to them that are round about us Lord how long wilt thou be angry shall thy jealousie burn like fire for ever O remember not our old sins but have mercy upon us and that soon for we are come to great misery Help us O God of our salvation for the glory of thy name O deliver us and be merciful to our sins for thy Names sake O be gracious to thine inheritance and let not thine enemies any longer devour and tear thy Church into erroneous sects and factions Remove not good Lord thy candlestick the light of thy truth from amongst us but let us ever enjoy the freedome of thy Gospel the food of thy Word and sweet refreshing of thy Sacraments with all the benefits of the communion of Saints So we that be thy people and the sheep of thy pasture will give thee thanks for ever and will shew forth thy praise to all generations And to this end vouchsafe holy Father to give us a right understanding and firm practical belief of all the points of holy Christian Doctrine with an humble conscientious obedience to all thy most holy Lawes inflame our hearts with the most sacred fire of Charity that we persevering in the love and service of thy sacred Majesty and in mutual love and brotherly kindness each to other thy mercy may in the end receive us from amidst the tumultuous waves of temptations to sins and errors in this life to the haven of eternal security and peaceful felicity in the life to come through Jesus Christ our Lord Amen THE END A Catalogue of some Books printed for Rich. Royston at the Angel in Ivie-lane London and some formerly Printed at OXFORD Books written by H. Hammond D.D. A Paraphrase and Annotations upon all the Books of the New Test by H. Hammond D.D. in fol. 2. The Practical Catechism with all other English Treatises of H. Hammond D.D. in two volumes in 4. 3. Dissertationes quatuor quibus Episcopatus Jura ex S. Scripturis primaeva Antiquitate adstruuntur contra sententiam D. Blondelli altorum Authore Henrico Hammond in 4 4. A Letter of Resolution of six Queries in 12. 5. Of Schism A defence of the Church of England against the Exceptions of the Romanists in 12. 6. Of Fundamentals in a notion referring to practice by H. Hammond D.D. in 12. 7. Six books of late Controversie in defence of the Church of England in two volumes in 4. newly published The names of several Treatises and Sermons written by Jer. Taylor D.D. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Course of Sermons for all the Sundays in the year together with a Discourse of the Divine Institution Necessity and Separation of the Office Ministerial in fol. 2. Episcopacy asserted in 4. 3. The History of the Life and Death of the Ever-blessed Jesus Christ 2. Edit in fol. 4. The Liberty of Prophesying in 4. 5. An Apologie for authorised and Set-formes of Liturgie in 4. 6. A discourse of Baptism its institution efficacy upon all Beleevers in 4. 7. The Rule and Exercises of holy living in 12. 8. The Rule and Exercises of holy dying in 12. 9. A short Catechism for institution of young persons in the Christian Religion in 12. 10. A short institution of Grammar composed for young Scholars in 8. 11. The Real Presence and spiritual of CHRIST in the Blessed Sacrament proved against the Doctrine of Transubstantiation in 8. 12 The Golden Grove or A Manual of daily Prayers fitted to the daies of the week together with a short Method of Peace and Holiness 13. The Doctrine and practise of repentance rescued from Popular Errors in a large 8. Newly published Certamen Religiosum or a Conference between the late King of Engl. and the late Lord Marquesse of Worcest concerning Religion at Ragland Castle together with a Vindication of the Protestant Cause by Chr. Cartwright in 4. The Psalter of David with Titles and Collects according to the matter of each Psalm by the Right honorable Chr. Hatton in 12. the fifth Edition with additionals Boanerges and Barnabas or Judgement and Mercy for wounded and afflicted souls in several Soliloquies by Francis Quarles in 12. The life of Faith in dead Times by Chr. Hudson Preacher at Putney in 12. The Guide unto true Blessednesse or a Body of the Doctrine of the Scriptures directing a man to the saving knowledg of God by Sam. Crook in 12. Six excellent Sermons upon several occasions preached by Edw. Willan Vicar of Hoxne in 40. The Dipper Dipp'd or the Anabaptist duck'd and plung'd over head and ears by Daniel Featly D.D. in 4. Hermes Theologus or a Divine Mercury new Descants upon old Records by Theoph. Wodnote in 12. Philosophical Elements concerning Government and civil Society by Thomas Hobbs of Malmsbury in 12. An Essay upon Statius or the five first Books of Pub. Papinius Statius his Thebais by Tho. Stephens Schoolmaster in Saint Edmundsbury in 8. Nomenclatura Brevis Anglo-Latino-Graeca inusum Scholae Westmonasteriensis per F. Gregory in 8. Etymologicum Parvum in usum Scholae publicae Westmonasteriensis opera studio Francisci Gregorii in 8. Grammatices Graecae Enchiridion in usum Scholae Collegialis Wigorniae in 8. A discourse of Holy Love by Sir Geo. Strode Knight in 12. The Saints Honey-comb full of Divine Truths by R. Gove Preacher of Henton S. George in Somerset-shire in 8. The Communicants Guide directing the younger sort which have never yet received and the elder and ignorant sort which have hitherto received unworthily how they may receive the Sacrament of the Lords Supper with comfort by R. Gove in 8. A Contemplation of Heaven with an Exercise of Love and a Descant on the Prayer in the Garden by a Catholick Gent. in 12. A Full Answer to a Declaration of the House of Commons concerning no more addresses to the King printed at Oxford 1648. in 4. The Royalists Defence printed at Oxford 1648. 4. Mercurius Rusticus or the Countreymans Complaint printed at Oxford 1648 in 8. A Relation of the Conference between W. Laud Lord Archb. of Canterbury and Mr. Fisher the Jesuite by command of K James fol. Church Lands not to be sold 1647. in 8. The