receive the seed upon good ground thus to know is only Life eternal he that thus knoweth shall no longer be called a Servant but a Brother a Sister and a Mother to Christ Iesus Matth. 12.50 SECTION II. THe next thing to be opened is to discover what it is to be well acquainted with the holy Scriptures this appears by what hath been already spoken yet for further demonstration to be acquainted with the word of Christ is 1. To know it from all other sayings of the world we are to know the very face of Scripture in the greatest croud of the wisest Sentences and know it from all the wisdom of the gravest Fathers For 1. We cannot otherwise reverence it as we ought we are to tremble at the word of God Isa. 66.2 There is such a Majesty in the word that we are to esteem the very feet of him beautifull that brings it when the voice of God soundeth in our ears if we cannot discern the Royaltie that is in it we are not like to esteem it as we ought or as God requires 2. We cannot otherwise believe it as we ought by not knowing it we may be drawn to doubt of the truth of it in discourses while men are dehorting from this or that vice or exhorting to this or that duty and intermingling either threats or promises the truth of both may be doubted either to the hardening of men in their sin or to cool their affections to the duty 2. To bear it in our mind above all other things in the world our hearts must love it above all see that our thoughts affections our desires our meditations be busied about the nature of it precepts of it promises of it and what ever we forget let us never forget his precepts Psal. 119 93. Let us make it our Companion by meditating upon it all the day ver 97. 3. To make it the Rule of our lives above all other things some walk after the ways of Ierobuam others after the counsel of the ungodly some râ—ns with a multitude to do evil others walk after their own inventions many walks after the flesh others according to the Prince of the power of the ayr the Spirit that now workeâ—h in the children of disobedience But we have a more sure word whereunto they do well that take heed as unto a light in a dark place until the day dawn and the day-star arise in your hearts 2 Pet. 1.19 And as many as walk according to this rule peace be on them and mercy Gal. 6.16 make the word therefore a Lamp unto thy feet and a light unto thy paths and then thou art acquainted with it SECTION III. WE are now to confirm the Doctrine by other places of Scripture in the doing we might muster up Legions of Arguments we shall content our selves with a few such as these viz. Among other warnings given the people of Israel there is one Deut. 11.18 to take heed that they served not other Gods Therefore ye shall lay up these words in your heart saith the Lord and in your soul â—ind them for a sign upon your hand that they may be as Frontleâ—s between your eyes and ye shall teach them your children speaking of them when thou sittest in thine house and when thou walkest by the way when thou liest down and when thou risest up and thou shalt write them upon the door posts of thine house and upon thy gates c. All which put together as laying the word up in their heart and soul teaching it their children always speaking of them it will amount to as much and hold forth the same thing the Doctrine doth We read again Deut. 31.11 12. that men women and children and the stranger that is in Israel must be gathered together That they may bear and that they may learn and fear the Lord God and observe to do all the words of the Law All sorts of persons must hear the Law learn it and observe it Also Iosh. 8.35 There was not a word of all that Moses commanded which Joshua read not before all the congregation of Israel with the women and the little ones and the strangers that were conversant among them Here the above mentioned Law is put in execution and performed by Ioshua no doubt but for the same end which the Lord commanded by Moses which was that they might learn to do accordingly The same did Iosiah 2 Kings 23.1 2. Who sent and they gathered unto him all the elders of Judah and Jerusalem And the King went up into the house of the Lord and all the men of Judah and all the inhabitants of Jerusalem with him and all the Priests and Prophets and all the people both small and great and he read in their ears all the words of the book of the Covenant so did Ezra Nehem. 8.2 3. It is a great charge in the Gospel to search the Scripture Iohn 5.39 and all as new born babes are to desire the sincere milk of the word 1 Per. 2.2 We cannot be ignorant that the man that would be blessed ought to have his delight in the Law of the Lord and in his Law doth he meditate day and night Psal. 1.2 Behold I come quickly saith Christ Blessed is he that keepeth the sayings of the Prophesse of this Book Rev. 22.7 These Laws and Precepts were never yet revoked and therefore they stâ—nd in full force and vertue signifying that it is the duty of all to have knowledge of and to be well acquainted with the word of God the Text it self seems to be Imperative Imperative praeceptionis Let nothing that is let neither Doctrine nor person whatsoever hinder the word of Christ from dwelling in you what means then the bleating of the sheep nay rather the lowing of the oxen in our ears nay rather the barking of Dogs against this Truth Beware of Digs Phil. 2. He that barks against the Scripture against the whole Scripture surely denies that Christ is come in the flesh and therefore is an Antichrist nay denies that there is a God and therefore is an Atheist For 1. It was Gods main drift purpose and intention in sending his Prophets and Ministers Rising up early and sitting up late giving precept upon precept line upon line Isa. 28.10 to have his people know his word and learn his Law 2. It was the end of Christs Incarnation and of his dwelling among men that his words might sink down into the hearts of men and possess their souls and spirits To this end was he born and for this cause he came into the world that he should bear witness to the truth Joh. 18.37 and the word of God is truth 3. It was the end of the Holy Ghost 〈◊〉 Inspiration when he inspired the Apostles in preaching and writing was it not for this that men might be saved by believing and obeying I write to you little children saith the beloved Apostle c. I write to you Fathers c. I write
spiritual conflicts which in their own nature are so unpleasing and so bitter that were it only their own Laws we should see them live more merrily in the world And what makes after Ages imbrace those Scriptures though good men should make them since they are contrary to flesh and blood and might therefore be rejected In a word a good man could not have said O earth earth earth hear the word of the Lord Jer. 22 29. if it had been his own Invention 2. Bad men did not do it the lyar the drunkard the thief the swearer would never have made Laws against lying Drunkenness stealing swearing nor have counselled men to have shunned their company nor damned themselves eternally for their so doing Since therefore neither in heaven nor in earth can there be found â—ut a Creature to be but probably supposed the Author of the Scriptures it remains therefore that the Creator must who is God blessed for ever 2. From the testimony of the Scripture it self it is apparent that God is the Author of it He that gave the Law was the same that brought Israel out of Egypt viz. the Lord God â—xod 20.2 He that commanded Iohn to write to the Churches of Asia was the first and the last Rev. 17. Thus saith the Lord Hear the word of the Lord is a usual phrase in Scripture which coâ—ld not have been said by Men or Angels had it been their own It was he that gave Moses the Law the Statutes and the Judgements for all Israel Mal. 4.4 It was God that spake by the mouth of his Holy Prophets which have been since the world began Luke 1.70 All the words that are written in that Book are his words Ier. â—0 2 What Isaiah uttered it was the Lord that spake it Isa. 1.2 what Ieremiah spake the Lord commanded Ier. 1.7 Nay what ever the holy men of God spake it was as they were moved by the Holy Ghost 2 Pet. 1.21 3. From the excellency of the matter contained in the Scripture it appears to be of God where it promiseth it goes above the power reason or invention of man as Those that do well shall shine as the stars and as the firmament nay as the Sun for ever and ever Dan. 12.3 and Matth. 13.43 The Incarnation of God a Virgin bearing a Son the resurrection of the dead all without the reach of man making Laws for the hearts of men of Kings and Princes poor and rich high and low shews that it is not of man threatening eternal death and promising eternal life both which are without the power of men and that to soul and body both which by man nor the powers of man cannot be reached unto It perswades to nothing but what is in it self good were it not commanded and disswades from nothing but what is in it self hurtfull were it not forbidden and that oftentimes without giving any reason but the will and authority of the Law-giver why must not men swear steal c. The Lord hath forbidden it The Proem to the Law is I am the Lord thy God Exod. 20.2 I am the Lord is often given as the only reason of the Law Lev. 18. 4. From the effects thereby wrought the Scripture hath wrought that upon the hearts souls and consciences of men that the writings of men and Angels could never have accomplished it fills sometimes the very souls of men so full of terrour and other times so full of comfort that were not God the Author thereof could not be effected he that is in love with sin and dark through sin it makes him to hate sin and to be in love with righteousness it hath brought the hearts and spirits of men to so much certainty that all the tortures torments and pains that men or devils could invent was not once able to make them doubt of it 5. From the scope and final end of the Scriptures it declares that God is the Author of them if any creature had been the composer of them he would in one verse or other have sought something to himself but the scope of the Scripture is purely for the glory of God the honour of God the praise of God to make men admire God to have them praise God to have them pray to God and to depend upon God and in their ways to acknowledge God It debaseth every creature in comparison of God and puts all things under the feet of God by which it is demonstrable it is from God 6. From the constant consent and declaration of the holy Catholick Church that in all Ages under and after Moses before and afteâ— the Judges before and under the Kings before and after the Captivity before Christ and in his time before the coming of the Holy Ghost and afâ—er the Apostles untill this very time hath in all Ages been consented to and looked upon as the word of God the very word of God the only word of God the holy word of God and besides this the Church hath owned no other The same Teacheth the Reformed Churches of Helvetia Article 1. of Bohem. Art 1. of Fraâ—ce Art 2. of Belg. Art 3. of Wirt Art 31. of Scot. Art 17. Quest. 2. Whether the Scripture ought to be mens only Rule There are many that pretend to new Revelations new lights walking according to and going a whoring after their own Inventions but that the Scriptures are to be our only rule these following Arguments may declare 1. It is the only infallible and unalterable Rule Many Rules and Laws have there been in the world which time hath altered and experience hath made to appear not good but the Scriptures of God remain the same no addition to them no dimunition of them to Kings and people they are now what they ever were and they shall be what for the present they are to all generations For ever O Lord thy word is setled in heaven Psal. 119.89 All other Rules have and may still deceive but this hath never deceived nor failed and is the same for ever and ever 2. The Churches of Christ had never any other Rule the word of God the Scriptures of God was ever the Rule of their Doctrine in matters of Faith The Rule of their lives in matters of fact Malachy that ends the Old Testament commands them to Remember the Law of Moses and Iohn that concludes the new pronounceth him Blessed that keepeth the Prophesie of the sayings of this Book Rev. 22.17 And whoever speaks not according to this word it is because there is no light in them Christ himself appeals to the Scriptures to be the Tryers of his Doctrine Iohn 5.39 3. They are written that they might be our Rule These things are written that we might believe that Iesus is the Christ and that believing we might have life John 20.31 We are to take heed unto this doctrine 1 Tim. 4.16 We have a more sure word of prophesie unto which we shall do well if we take heed
2 Peter 1.29 And as many as walk according to this Rule peace be on them and mercy and upon the Israel of God Gal. 6.16 Hence it is that the Scriptures are called Canonical because they contain and give a perfect Rule of all things conducing to salvation 4. God hath now ceased to repeat any new matter to his Church or for giving them any other Rule We must know that God who at sundry times and in divers manners spake in Times past unto the Fathers by the Prophets hath in these last days spoken unto us by his Son Heb. 1.1 We are to expect noâ—hing now but to walk according to what his Son hath given us and to the word his Son hath left us God hath revealed his mind by his Son to the world and there stops his Son at the time appointed will come to Judge according to this Rule that he hath left behinde Him 5. By this Rule only can the soul be satisfied and peace secured when this Rule is left what Rule can man have to walk by nay how many Rules shall he presume to settle himself by when this is laid aside All other are so full of uncertainties so loaded with doubtings so liable to exceptions so uncomfortable in distresses so various in their natures that like Noahs Dove Gen. 8.9 the creature can get no rest for the feet of its soul untill it pitch upon this again When he that is builded that is ruled and fitted to upon the foundation of the Apostles and Prophets Iesus Christ being the chief corner stone groweth unto a holy Temple c. Ephes. 2.20 being â—â—stened secured and confirmed he grows in holiness and purity and in Christ is quieted and glorified 6. The Spirit of God it self when it acts within us is to be tryed by this Rule We are not to believe every Spirit but try whether they are of God 1 Ioh. 4.1 And this is one way to see if it speak according to the teaching of Jesus Christ or not Ioh. 14.26 The Doctrine that St. Paul taught was by the infallible Spirit of God and yet the Bereans are commended by the same Spirit for searching the Scriptures to understand whether the things thâ— were spoken were so or not Acts 17.13 7. We should open a wide door to all impieties and prophaness should we admit another What Laws might not be baffled by pretence of the Spirit what murders thefts might not be committed under the notion of a Call from God What man could be secure of his life or his goods if men might walk according to their own wills How often is that in Scriptures In those days there was no King in Israel but every man did that which was right in his own eyes And what villany was then committed is clear and obvious 8. We have seen sad wanderings and dangerous paths since this doctrine of inward Light was known or broached The sâ—me teacheth the Reformed Churches of France Art 2. Belg. Art 7. Bohem. Art 1. Helvet Art 1. of Ireland Art 5. and Article 6. of the Church of England The Article it self is this Art 6. of the Church of England Holy Scriptures containeth all things necessary for salvation for whatsoever is not read therein nor may be proved thereby is not to be required of any man that it should be believed as an Article of Faith or be thought requisite and necessary to salvation c. Quest. 3. Whether men may come to a saving knowledge of GOD without the Scripture That there is a natural knowledge of God in the hearts of men cannot be denied by him that knows his own soul the Nations never so barbarous acknowledged ever a superiour power and supreme being unto whom they called for help in their distresse but a spirituall saving knowledge of the true God is only to be acquired from the Scriptures but we must distinguish 1. Between Infants and the Adult how God works upon Infants in a saving manner to fit them for himself is a Theam the Scripture is dark in that Infants may be saved and that some are is easie to be defended though they are not capable of knowing God by Scripture the Question is to be understood of the Adult and such as are grown in years 2. Of the Adult there are two sorts some that never had the Scriptures unto whom the knowledge of Christ never came these we ought not neither will we judge them but leave them to rise and fall to their own master and others that have the found of the Gospell unto whom Christ hath been preached of them only is the Question proposed 3. Those that have the sound of the Gospell are of two kinds Some of them God hath bereaved of the use of sence or understanding one that is born deaf another that hath not the uâ—e and exercise of Reason we must behold as perpetuall Infants and leave them to the Judge of Israel that will do justly And others there are unto whom God hath given the benefit of sence use exercise and reason those then who having their understandings open to receive the Gospel and opportunities of hearing can have no knowledg that is saving without the Scriptures For 1. There was never any other way given by God The Scriptures since their composing have been by God given unto men that men might live by them know him serve him in this only is the way to motives for holynesse and piety here alone can we read of Heavens glory to stir up zeal and of eternall life to cause diligence 2. There was never any other way known to the Church of Gods The Scriptures are written that ye might have life through his name Joh. 30.31 The Church of Ephesus is recommended to this Word by Paul it being alone able to build them up and give them an inheritance among them that are sanctified Acts 20.31 Blessed is he only that keepeth the sayings of the prophesie of this Book Rev. 22.7 3. We are to shun him nay curâ—e him that wâ—â—ld teach us another way For though we or an Angell fâ—â—m Heaven preach any other gâ—spel unto you that is that holds ouâ—â—nothâ—r way to be saved then is in the gospel then that which we hav◠〈◊〉 unto you let them be accursed As we said before so â—ay â— now again If any man preach unto you any other gospell let him be accursed Gal. 1.8 9. An Angel who is incompassing the Throne of God dayly and whom â—od useth as his Messenger Ordinary should he as from God reveal another way of salvation though by his very nature and holynesse he might allure men to this doctrine but forewarned forearmed he were to be Anathema Maranathâ— 4. What need we any further witnesse we our selves have heard him say To the Law and to the Testimonies Isai. 8.20 Thou shalt not go aside from any of the Words that I command thee this day to the Right hand or to the left Deut. 28.14 Quest. 4. Whether Perfection may
Son Iesus Christ whom to know is life Eternall Joh. 17.3 3. Resolve to practise the Word what vice thou findest the word to reprove charge thy own heart not to act strive not against the Spirit in the Word but says speak Lord for thy servant hears What Act or duty it exhorts unto stay not but make hast to perform all Righteous Judgements Make haste least hell and damnation overtake thee left hardness of heart and willfullesse of soul creep upon thee and God and his grace forsake thee and thou become like those that go down into the pit What thou ara commanded to do do it withall thy might resolve to confâ—ssâ— sin and forsake Transgression thou shalt have mercy for sin and for iniquity 4. Resolve to believe the Word and that stedfastly What God hath declared and purposed in his Word touching Saints or sinners in reference to a Temporâ—ll or Eternall condition must be believed if we would be saved 1 Cor. 15.1 2. God says that he comes quickly and his Reward is with him Rev. 22.12 Do not mock saying Where is the promise of his coming 2 Pet. 2.3 4. What hâ—th passed from the mouth of God is by man to be believed if Judgement it is to be feared if promises to be loved The wicked may presume of his present security and cry peace peace The Righteous may doubt of his present safety and say One day or other I shall perish yet say to the Righteous it shall go well with him and wo â—nto the wicked it shall be ill with him Isai. 3.10 11. this if thou believe thou shalt do wel 5. Resolve to receive the Word and that wholly It is not the duty nor suits it with the profession of a Christian to pick out of Scripture and separate one part of the Gospell from another Even in this sence these are days of separation c. Let not a tittle of the Law or Gospell be by thee slighted the Word of the Lord is for ever settled in Heaven his faithfulnesse to all Generations Psal. 119.89 90. though now the Spirit of this World can set the Son against the Father and the New against the Old Testament and the Servant against his Master the Epistles against the Gospell yet from the beginning it was not so The Christian being thus prepared for reading what David said to his Son when he had instructed him cocerning his building of the Temple shall be said for him Now my Son the Lord be with thee and prosper thee 1 Chron. 22.11 2. In Reading 1. Read it Reverendly It must be read as the Laws of the great mighty and Eternall God upon the performing of which depends the Eternall happiness or misery of thet soul that is at this present within thee it must not be read as a story It remains for ever to acquit us or sentence us this man will I look that trembles at my Word Isaiah 66. 2. The Laws was delivered with Thunderings Lightnings and smoak Exod. 20.18 to create a Reverential fear in the souls of men left that fire come down and that smoak break out into a flame to consume that spirit that shall contemn the least of those Commandements 2. Read it heedfully What thou readest let thy Judgement be employed about it not a word thou readest but there is something of an everlasting concernment to thy self Some studie the Scripture and observe things without themselves but these men are not wise O thou man of God flye these things and follow after Righteousness Godliness Faith Love Patience Meeknesse 2 Tim. 6.11 this will profit thee more then to enquire after the State of this or that man or that will profit thee nothing here and the other will both here and hereafter 3. Read it distinctly It must not be read as if we were in haste or could not tarry as Saul for answer from the mouth of the Lord we ought to ponder every line as did Ezraes and his â—ffâ—ciats when they read the Book of the law of God they read it saith the Holy Ghost Distinctly Nehe. 8.8 he that huddles up this duty but looses his labour and if it be not done again his own happiness if it be hastened by the tongue it is to be feared it will not tarry long at the heart we ought to say to every verse in Scripture as Iacob to the Angel Gen. 30.26 I wil not let thee go except thou blesse me 4. Read it affectionately Arr thou hungry thou would'st eat thy meat with gladness and joy of heart It is the word when thou hast done all that thou must live by be saved by it s called Bread Ames 8.11 And that is the staffe of mans life It s the word of eternall life Iohn 6.68 It s thd water of life that enlightens the Eyes and rejoyceth the heart Psal. 19.8 It feedeth and strengthneth the Soul Deut. 8.3 It maketh a man to be born again 1 Pet. 1.23 It purifyeth and cleanseth men Iohn 15.3 purifies them from tueir iniquity and cleanseth tham from sin Psal 51.2 116 9. And therefore with joy draw thou water out of that well of Salvation Isa. 12.3 5. Read it dayly O how some have loved the Law and made it their meditation all the day Psal. 119.97 There ought not a day to passe without inspection into this word the soule of man is in continual reparation for it is subject unto loss and damages there is no day wherein Satan assaulteth not no day but may be our last day no day wherein man may not see evill or fall into evill and therefore no day ought to passe without our guard against evill and an antidote to cure the evill the word hath a soveraign quality to cure all our running sores we ought therefore to have our meditations there upon night and day but in this two things must be avoided 1. Wearinesse when thou findest thy self growing weary of reading O how fraile is man O bon Jesu lye close the Book and goe about thy lawfull and ordinary occasions for in that thou must also serve God as the Scripture commands the. Yet in this let me charge thee by God not to nourish sluggishness drousiness or idelness 2 Confidence it is the blessing of God that must make thy dayly reading profitable unto thy soul depend not and trust not therefore upon thy doing without him thou canst do nothing In this also it s not onely the hand of the diligent but the blessing of the Lord maketh rich Prov. 10.4 22. that is in the word of Christ. 3. After reading 1. Meditate upon the word it is meditation that gives a soule to reading and breaths in it the breath of life it makes the word to be lively and o stir in the soul. It wat Davids meditation all the day Psal. 119.97 Nay all the night too Psal. 16.7 So must every one thâ— would frame his heart according to Gods heart and have the Scripture thereupon God would
no Kingdom so Atheistical no Nation so Ignorant no part of the Halitable world so Barbarous but acknowledged a Diety and ownud a â—od some superior power they had to call to in distress something though it were but an Onyon did they bow to the Knee to and adore Those barbarous inhabitants of Matta of Melita seeing a Viper come upon Pauls hand conclude Acts 28.9 that he was a murtherer whom though he had escaped the Seat yet VENGEANCE suffereth him not to live He had escaped drowning yet he will not scape dying some God or other Nemesis poâ—sibily will not have him live this was a darke acknowledgment of a God 5. From the Testimony of the consciences of men Who is he that can put to silence that tell-tale called Conscience which makes men affraid and tremble even when for all the world they might spend their dayes in mirch what made these Barbarians to think murther a sin a sin that deserved death even this testimony of conscience which though they know not the cause did so sharply reprove them fright them when evill committed that never could they fully nor freely act according to their own desire Suppose one of those in a wilderness meets a passenger loaded with treasure that may be profitable for him he dare not take his goods he dare not take his life why he is affraid of VENGANCE where doth that dwell when did you see it is it not a great way of yet for all this he is affraid that if he do so some time in some place some way VENGEANCE will not suffer him to live this is a dark yet a conscionable demonstration of the being of a God 6. From that restraint that is put upon wicked men in the world If their were but a Bridle in the jawes of the wicked such as they could not shake off how long should the world endure what face of Religion what beauty of Holinesse what acts of Righteousnesse what deeds of Justice nay what naturall maintenance would be either for good or bad if the wicked of the world could have there full swing in iniquity their are stops put to them by conscience they are affraid of VENGEANCE they are held in by Providence God beats out the Teeth of these Lyons and the cheeh Teeth of those young Lyons and oft times brings their wickednesse and their wicked lives to an end together They roare sometimes but as to the Sea he hath made them Bancks and though they lift up themselves yet can they not passe over 7. From the Testimony of the Scriptures in this the being natures properties works of God are so fully held out and in all points necessary so clearly that hâ— that runs may read it of whose authority if any doubt see Quest. 1. and 6. of the third Chapter Quest. 2. Whether God be a Spirit In reading of the Scripturee we read of the hands of God the Eares the Eyes the Nose the Back the Face the Mouth the Feet of God his Heart his Breath his Throne his Age which gave formerly and at this day doth give occasion to some to conceit God a corporall and bodily substance A Spirit therefore we defend him to be excepting the body of Christ which in fulness of time he took upon him 1. From the Scripture Ioh. 4.24 God is a Spirit saith he who was well acquainted with his nature and Paul who was wrapped up into the third Heavens charges the Heathen for changeing the glory of the incorruptible God into an Image like unto corruptible man Rom. 1.23 If God had a bodily shape there was no ground for this reproof 2. From his nature as 1. From his Infinity were he in the shape of man that is of a bodily substance he could not be infinite every body is confined to its own proper place but God is in all places at once filleth all yet confined to none of old did he declare of himself that he filled both Heaven and Earth Ier. 23 24. It was long before that that it was the ground of Solomns admiration that God would dwell on Earth when behold the Heaven and the Heaven of Heavens could not contain him 1. Kings 8.2 And before that it was the subject of Davids praise that he could not flee upon Earth from his presence and if he went up to Heaven he was there and if he went to Hell he was there Psal. 139.7 All which could not have been true had he been circumscribed with a body Christ himself as man is not infinite but sits at the right hand of God according to the 6. Art of our Creed 2. From his invisibility Were the Son of God again upon the Earth he would be seen because of his body now whoever saw him he is an invisible King 1 Cor. 1.17 A Spirit hath not flesh and bones as you see me have says Christ to his timerous Apostles Luke 24.39 Now God is a spirit Ioh. 4 24. 3. From his Eternity He was for ever and to everlasting shall remain with him is no variablenesse no shadow of changing Now all flesh is grasse and all the goodlinesse thereof as the flower of the field that is naturall of itself which shews if God were a fleshly substance he must in a great measure have a shadow of imperfection 3. Another Argument against that grosse conceit may be drawn from those prohibitions so often urged by Moses against the Israelites making any Image of God Deut. 1.12 Ye heard the voyce of the Words but saw no similitude only ye heard a voyce And again v. 15. Take ye therefore good heed unto your selves for ye saw no manner of similitude on the day that the Lord spake to you in Horeb out of the midst of the fire lest you corrupt your selves and make you a graven Image the liknesse of Male or Female If our Authropomorphites had heard this Law the Argument had not been strong enough to keep away Images they themselves being made after Gods Image and by their Logick the Picture of a man might have been a sufficient representation of God Since in outward appearance he is all one with them and they with him We must note that those Scriptures that hold out God to have a heart or hand c. are but spoken to our capacity that knowing the use of those parts we may be broâ—ght to know the better what he is The Holy Ghost speaking to us as Nurses to their Children in that childish Language best understood by them By the eyes of God therefore we must understand his watchfull care and providence over men By his ears his infinite knowledg by his mouth the Word he hath revealed by his Nose his fury kindled by his heart his Eternall decree or his his good liking by his arm the greatnesse of his Power by his hand his effectuall purpose to bring all things to passe by his right hand his honour glory and Majesty by his finger the holy Spirit by his love the
met something must and ought to be done for the peace of the Church yet nothing contrary to the meaning of the Holy ghost It is a sin and a high one to think that either Peter or Paul or Barnabas in this taught false Doctrine which must be granted if any part of the ceremonial Law be obliging Iames therefore who was Bishop of Ierusalem demands attention maintains that to be true which Peter Paul and Barnabas had said confirms it from the Words of the Prophet Amos Am. 9.11 12. So that by Iames also This is a fourth witnesse guided by the Spirit of God the Ceremonial Law it not now obliging Iames by Peters Argument seems to apply that the teaching of it might hinder the gospell v. 19. and gives it as his sentence so that still even by these eating of blood is not forbidden under the gospel being a part of that Law which they all consent not to be binding Iames also declares that the Church ought to be satisfied in matters of salvation when God is satisfied and since he requires not that Law none is to introduce it However Authoritatively appoints that the Gentiles be written to that they may abstain from pollutions of Idols from Fornication from things strangled and from Blood his reason is and let his reason be noted for the not observing of that is the ground of the errour for Moses of old time hath in every City them that Preach him being read in the Synagogues every Sabbath day vers 19.20 21. Which determination pleased all parties the controversie ceaseth the councell writes these Letters to the Churches of Syria Cilicia and of Antioch Before the breaking up of this councell that Creed called the Apostles Creed is supposed to be made as a Standart of Doctrine now we come to 2. The parties written to the direction of the Decrees or Cannons of this Councell runs thus The Apostles Elders and Brethren send greeting unto the Brethren which are of the Gentiles in Antioch Syria and Cilicia c. Now we must note that in all these Countries the Jews were mingled among the Gentiles and had their Synagogues in many places at this day and the Law read therein and in them such as preached Moses God yet permitting in some sort the Jewish ceremonies to live in the World the Temple of Ierusalem yet standing this gave great occasion of quarrelling and caused conteâ—â—â— the Jews were angry that the Gentiles were not circumcised that they eat blood that they eat in Idol Temples or any part of that that had been sacrificed to Idols a thing in it self indifferent 1 Cor. 8. they wonder that the Gentils wil not abstain from fornication an act much practised among the Gentils held by many indifferent and consistent with Religion 1 Cor. 5.8 and Chap. 9. The Gentiles again wonder and proved that they were not obliged to circumcision nor tyed to worship at Jerusâ—lem nor to observe the distinction of clean and uncle in Beasts Foul or fish wondred they would abstain from blood since Christs was shed and proves and disputes that it is no sin to abstain from things strangled There is no discourse in Antioch but his every Meeting every Sabbath may every House is divided in the truth of these Doctrines some for one some for another Paul and Barnabas are for the Gentiles some of the Sects of the Pharises are for the Iews there is meeting after meeting â—bout it no smal division Moses being read and taught in the Synagogue every Sabboth day confirms the Jews in his opinions Paul and Barnabas's teaching confirms the Gentile in his judgement Paul indeed brings good arguments from Christs death but the other brings stronger from Moses writings shall Moses that was but a servant in the house have his Laws kept now the Son is come cals one and shall the Laws and customes that God himself commanded be sâ—â—ghâ—d says another In th is garhoil the Gospel is hindered the new plants of the Christian Religion are discouraged Paul thereto â—â—akes great care for them Barnabas and he maintain that the Law is not to be urged so sayes Peter so says Iames in the Counsel yet that this rock of offence might be removed the Holy Ghost puts it in the minde of Iames to decree that the Gentiles should abstain from Fornication and from Blood at which the Iews were offended And that the Iews should not teach circumcision washings c. at which the Gentiles were offended and discouraged the reason of both is Moses is read every Sabbath day and by this decree some part of the Law is kept by which the Jews might be pleased and yet not all the Law by which the Gentiles might be encouraged and that which is commanded is one of the easiest parts of the Law that the Jews might not boast and yet what is commanded is in the Law that the Gentiles might not brag for Moses is read c. and happily this determination did agree them Yet still remember that Paul Peter and Iames maintained that the Ceremonial Law was not to be taught as obliging and that yoake ought not to be put upon the disciples for the peace of the Church therefore rather then for any necessity of Salvation is that part of the Law Ceremoniall here enjoyned But this leads us to the 3. Thing written of or determination of the Councel it self with the grounds of it the Canon or decree it self is this with its preface For it seemed good to the Holy Ghost and to us to lay upon you no greater burthen then these necessary things that ye abstain from meats offered to Idols and from blood and from things strangled and from Fornication It is observable that in this Epistle the Council gives the Gentiles information that they had heard that some preached to them Circumcision and the keeping of the Law unto whom says the Councel we gave no such Commandement v. 24 Where know if it had been sin for the Gentiles to have eaten blood then without question they had been commanded to have preacht it down This decree of the Councill hath 3 parts 1. Something Ceremoniall as to abstain from things strangled and from blood Here call to mind the Reasons given above for the prohibiting of blood things strangled may have some relation to them the blood not being out of them and therefore that sort of meat might be unhealthy and if this were a sin viz. to eat blood it behoved every man to assure himself of a good Cook Nay we question whether ever he would eat meat We are sure the Mysticall use of blood is gone viz. to make an Atonement for the soul what vse it is prohibited now for hath not yet been discovered 2. Something there is indifferent viz. to abstain from meats sacrificed to Idolls now we know that is not in it self unlawful for an Idol is nothing 1 Cor. 8. The Apostle there speaking of it condemns it not as a sin but only
her Sons and Daughters her man-servant her maid-servant and the stranger within her gates or within her roof 2. To shew the mutual love and care that ought to be in all governours of families the precept of keeping this Law is not given to one single but to every one alike the wife is charged as much as the husband and the husband no less then the wife with looking well to their families touching the worship and Law of God 3. The parties here to be cared for are the parties usually most apt to break our the Son the Daughter c. Marriage is honourable and that in all and God in this precept so far honours the married woman that he will not suppose her to transgress he takes it as it were for granted that she needs not be looked after in that particular She hath been brought up and looked after by her Father and her Mother when she was a Daughter and now she being a wife she will walk according to her education and the heart of her husband trusts safely in her 4. From that oneness that is between a man and his wife God after he had made two made these two one again and whom he had joyned together in marriage he will not disâ—oyn in a precept the husband is the head the wife therefore must be the body What is spoken to the head as a duty nature teacheth the Members are to be imployed to perfom Let thou be said to a husband yet the man and his wife being but one flesh the same is spoken to her Quest. 6. Why is not the change of the Sabbath in Scripture mentioned That the Sabbath is changed is apparent why it is changed and that change not recorded or spoken of is not made manifest it might not be mentioned 1. Because not publickly taught by Christ he spoke many things in private to his Apostles Paul intreats the Elders of Ephesus Acts 20.35 to remember the words of the Lord Iesus how he said it is more blessed to give then to receive which words we find not in the history of our Saviours life The doctrine of the change might be taught among those that pertained to the kingdom of God of which the Scripture gives us no account Acts 1.3 If it had been publickly delivered before his death it had been recorded in the Evangelists 2. Because the publication of it might have been a great stumbling block to the Iews God is pleased to bring his people on by degrees After our Savirour came to preach and after he was ascended the sacrifices of the Law were not forbidden he never opposed circumcision the Temple standing things in some sort went on as before to have dashed the sabbath in pieces by a publick Law might have made the people to scruple at Christianity the Apostles wisely take their liberty to keep the first day of the week according to the private precept or in word instinct of Christ and the Spirit prohibite not the Iews their meeting that the Gospel of Christ might not be hindered knowing that time and knowledge might make them leave those things and of their own accord comform to their practice 3. Because it was not publickly opposed things that were much struck at as the necessity of circumcision justification not to be by the works of the Law that Jesus was the Christ the Saviour of the world these were the grand controversies in the Apostles dayes and these we have fully maintained now this of the Christians first day little or nothing medled withal since by the decrees of the Councel the Christians were freed from circumcision sacrifices and the converted Iews might be indifferent also as touching the Sabbath they see the first day kept Holy unto the Lord God of the Hebrews and the converted Gentiles see one day in seven kept to the honour of Christ one party noâ— opposing the other the Question is not much disputed and the 〈◊〉 therefore not recorded that caution given to the Col. 〈◊〉 2.16 doth exhort the Christians to their liberty in regard Chrâ—â—â— is dead says nothing to the Iews by way of reproof still hoping 〈◊〉 time they might be brought to the observing of the Lords 〈◊〉 Being therefore not publickly opposed at least in those places 〈◊〉 which the Apostles writ it is passed over in silence their dispuâ— being generally about things then and in that age called in quâ—â—â—ion Quest. 7. Whether the Church may Command any other day to be rested on besides the Sabbath God Commanding the seventh day to be kept Holy and giving six dayes for man to work some conclude it unlawful to set apart one day or more for Gods publick worship then he did but it is otherwise the Church may set apart one day or two or more for the publick worship For 1. Because the Commandement is not preceptive but permissive when we are allowed six days to work the meaning is not that we shall fill up all those dayes by working as if it were unlawful for men to do any thing but work shall God never be served in those six dayes must we do nothing but work the meaning therefore is that when we have six dayes before us we shall do all our work not spend them all in working but upon the seventh day we shall do no work at all nothing hinders but that the Church may set apart a day for Gods service there being nothing in this Law that contradictâ— it 2. Because the Church of the Iews unto whom this Law was given did use such a liberty God gave the children of Isâ—aâ—l three feasts in the year each of them seven dayes long and commanded them to be strictly observed Levit. 23. Good Merdecai added a fourth in the Canon of the Scripture Est. 9.26 27. to be kept every year two dayes for the mercies shewn the Iews in their deliverance from Haman Holy Hezekiah added seven dayes more to the feast of Passeover then God did 2 Chro. 30 23. Valiant Iudas added a fifth feast in the book of the Apocrypha 1 Macha 4.59 to be kept seven dayes also at which feast our Saviour himself was present and never reproved it Iohn 10.22 Sure if this was done under the Pedagogy of the Law it may be done under the liberty of the Gospel 3. Because the frailties and imperfections of men require it it is often urged against the set times of the Church that if the Sabbath the day set apart by the Lord be kept it is no matter whether other dayes be kept or no but it would be asked if ever they kept a Sabbath mens frailties failings nay crosses may be much helped sanctified pardoned by their diligent worship in other dayes besides the Sabbath It is strange to hear to read how men will preach that ordinary Lectures ought to be kept and observed by people and yet at another time tell them it is sufficient to keep the Sabbath Ridiculum â—apus purely to oppose the Law of the
Church 4. Because God hath been pleased to bless his people for serving him in other dayes to let pass his approbation of that day set apart by the King of Nineveh for fasting Iona 2.10 the Israelites in captivity Zach. 8.19 set apart a fast on the fourth moneth another on the fifth another on the seventh another on the tenth All which God would turn to â—oy and gladness and chearful feasts it is known that it hath pleased God to refresh his servants with his comfortable presence in these dayes from such accidents as these did the Church of old institute those dayes that are called Rogation An. Ch. 450 wherein by prayers and tears and fasting and supplication the Church obtained great mercies c. And most of those dayes that are kept by the Church of England are owned by Reformed Churches and have been established for above a thousand years but of these afterward 5. Because of that encoâ—ragement and freedom that the use of those dayes gives to servants Prentices and others whereby the religious may have occasion to pour out their soul before God to read and study his word prepare themselves for his Holy Sacraments if any do abuse the use of these dayes â—â—it were a pitty that those that serve God the more chearfully of them should be suppressed for the others prophaness 6. Because we see none speak against them but those that in other points are against all order and could willingly see that all Discipline were laid asleep we may behold them to be factious turbulent hypocrites stumbling at straws Apostates what not Quest. 8. Why doth God put a Remember before the Commandement of the Sabbath onely This word Remember is put in Scripture usually before nothing but what is matter of Moment as thy Creator Eccles. 12.1 From whence thou art fallen Revel 2.5 Lots wife Luke 17.32 that ye being in time passed Gentiles Ephes. 2.11 c. And the Sabbath day to keep it Holy Exod. 20.8 The reasons may be 1. Upon the Holy keeping of that depends in a great measure the observing of all the other nine Commandements how to cleave to God onely to worship him truly to use his name reverendly depends much upon this dayes observation and Holy keeping 2. There is less in nature to teach us the keeping of this precept then in any other of the Commandements nature teacheth us that there is a God to worship this God to honour the name of that God whom we worship to honour parents and though the Barbarian know no body seeth him none can accuse him none can judge him though he escape dangers by sea and perils by land yet he dare not murder for fear of VENGEANCE c. But to set aside one whole day in seven precisely one in seven and that not a part but the whole of a day and this not for thy self alone but thy cattle and thy servants must rest as much as thy selfe as long as thy self and that not at thy conveniency or times of leasure but in the thickest of thy imployments and not at thy pleasure but still one day in seven of this we say nature teacheth nothing and therefore there is a special memento put upon it 3. There is more in nature that may allure us to the breach of this precept then there is to the breaking of any other of the Commandements It is onely the Fool that will say there is no God and if he do it is but in his heart every man hath something of that natural principle to do as he would be done by but the Sabbaths being Gods property we are apt to catch hold of some part of it through the ignorance of God that is in us the day is clear and the streets are clean and such a thing is doing or may be done and profit will follow we shall gain by it c. All this might tend to the prophanation of the Sabbath and therefore God gives a strict charge particularly for that 4. They might in Aegypt have small or no regard unto the Sabbath if they had opportunity The people had been long in bondage and might forget at least in their observance that God had hallowed the seventh day or through bondage not have time to keep it which in time might blot or score the fourth Commandement out of their hearts forget to teach it to their Children which God by this remembrance brings back to their minds again and though they forgot to keep it Holy in Aegypt yet they must Remember it in Canaan It is by some probably conceived that in the latter captivity of the Iews in Babylon Akasuerus making a feast Est. 1.5 for the inhabitants of Shushan which continued seven dayes one of which must necessarily be on a Sabbath day which by reason of that feast that had been held a hundred and fourscore dayes to the Princes of Persia in which several Sabbaths had fallen and that one feast the Sabbath if not for many dayes yet for one was by the Iews neglected to punish which forget fulness God stirred up Haman to root them out and for that one dayes feast they keep a three dayes fast with their nights Est. 4.16 and by that got mercy yet by that might receive instruction the next feast that came and Remember to keep Holy the Sabboth day Quest. 9. Whether the first day of the week may be termed Sabbath or Sunday This is a Question in it self scarce deserving an Answer but by a Pharisaical generation of the sect of the Libertines being counted a piece of prophaness so to call it and a part of Religion to call it otherwise we shall spend a few drops of Ink to Answer it in brief it may be called Sabbath 1. From the sence and signification of the word it is their foolish mistake that because it was on Saturday therefore it was so called whereas if it had been upon a Wednesday so long as men rested upon it it might have been called Sabbathâ— that being the Hebrew word for rest A Sabbath day is no more then a day of rest Christians therefore resting from all their imployments and doing no manner of work they nor their Sons nor their Daughters nor their man-servants nor their maid-servants c. upon this day may lawfully call it a Sabbath day 2. From the equality of the Christian Churches practice with the Church of the Iews That day that was held Holy by the people of God under the Law wherein they ceased from working and therein did read upon the word of God repaired to the Temple or Synagogues and heard it taught was called the Sabbath the day therefore that is held Holy by the people of God under the Gospel and wherein they cease from working and therein read upon the word of God c. may receive the same denomination 3. From the morality of the Law the Law is moral requiring one day in seven to be kept Holy to the Lord which day
altars o places of sacrifice being but chappels of ease unto it nay it is not improbable that it is the very place where Noa sacrificed at first however we are sure it was a place of worship a place where God dwelt in the days of Samuel 1 Samuel 10.3 Further Gen. 22.2 Abraham is commanded to go to mount Moria and offer up his son Isaack the very same place where David is directed by God to build a altar for restraining the plage among his people the place where Abrahams altar stood A. M. 2062. was the threshing floor of Araunah the Jebusite A. M. 2922. and the place which was his threshing floor was the place where Solomon laid the foundation of his temple A.M. 2933. and then and there God established himself a Church and appointed that to be the place of worship unto the Church of the Iwes but this leades us to the next point viz. 2. After the law and that before the Captivity and after 1. Before the Captivity when Israel had been in the house of bondage and from it delivered and when God had given them rest he appointed a place of worship Deut. 12.5 11. to bring burnt offerings sacrifices tithes which is called his habitation this was in Shiloc Ios. 18.1 and there was the place of Israels service all the days of the days of the Judges even untill the days of David 1 Sam. 1.3 who removed it into his own city 2 Sam. 6.12 Where it abode in tents untill Salomon builded a Temple 1 Kings 6.1 where it remained all the days of the Kings of Iudah untill the days of Zedekiah 2 Chron. 36.11 at which time the Temple or house of the Lord was burned with fire A. M. 3360. 2 King 25.9 and the Lords people carried away to a strange land even unto Babylon where the harps of the sons of Iacob were hung upon the trees by the rivers of Babylon as being of no use since the glory was departed from Israel Psal. 137.2 2. After the Captivity and that before Christ and after 1. Before Christ. When the seventy years of Iacobs trouble was accomplished according to the word of the Lord spoken by the mouth of Jeremiah Cirus King of Persia who had conquered in battel Asyages King or Emperour of Bâ—bylon and united the Monarchy A. 3403. he appointed that the house of the Lord should be rebuilded at Ierusalem 2 Chro. 36.22 the foundation of it is laid by Zerubbabel A. M. 3422. Ezek. 10. and finished A. 3528. and dedicated for a place of publick worship Ezra 6.15 16. this continued the place of worship for 350. years and and then was polluted by Antiochus Epiphanes by reason of Idols but being cleansed by Iudas Maccabeus it was restored unto its first use 1 Mac. 4.59 and repaired afterwards by Herod the Ascalonit King of the Jews who also beautified it with sumptuous buildings and curious stones to obtaine favour of that people not for love of the place which continued the days of our Saviour 2. After Christ and that before and after his ascension 1. Before his ascension In our Saviours time we read freequently of Synagogues so called from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gather together and may be applied to any thing whereof there is a collection yet they are vulgarly taken for those houses dedicated to the service of God wherein it was lawfull to perform any kind of holy service except sacrifycing The Temple at Ierusalem was as the Cathedral Church for the whole Diocess of Israel and these Synagogues as Parish-Churches to the people When they began the Scripture gives no particular account however in regard that the Temple was a great distance from most of the people and the Sabbaths were to be observed It s probable they were erected in the days of Iosuah after the Lord had given the people rest That they were in Davids time is clear Psalm 74.8 And Moses of old time was preached therein every Sabbath Acts 15.21 In the City of Ierusalem there were 480. of them there were of them in Galilee Mat. 4.23 In Damascus Acts 9.2 At Antioch and at Salamis Acts 13. In all which places Christ and his Apostles did preach and teach the people The Synagogues had written over the gates that of Psalm 118.20 This is the Gate the Righteous shall enter into it and upon the walls within for the people to meditate upon such sentences as these Remember thy Creator Silence is commendable in time of Prayer In them the Scribes ordinarily taught the people And as in the Temple there was a high Priest in these there was a chief Ruler they had in them also an Ark wherein they keeped the book of God and the peoples faces were towards it both these and the Temple were places of publick worship in the time before Christ his ascention 2. After his ascension Peter and Iohn taught in the Temple Acts 3. 5.42 so also in the Synagogues as those of the Libertines Cyrenians Alexandria of Asia Acts 6.9 and several other all which were places set apart for divine service and frequented by the Apostles Acts 14.1 during their life yea since Ierusalems destruction the Jews had Synagogues in Rome Venice Mentz Frankford Fridburg Amsterdam in Polonia and in Hungaria where they meet together to pray and to hear the Law and great preparation is made before their entrance using these words when the boâ—k of the Law is brought out of the Ark into the pulpit Let God arise and let his enemies be scattered Psalm 68.1 SECT II. There being in all ages such places as were set apart for divine service in solemn publick manner by the Saints and people of God we may conjecture what they are that would have none but to leave them and come to the Names that unto those places were given in doing which we shall instance only in the more usual remarkable and principal as these viz. I. The house of God Gen. 28.22 Or the house of the Lord 1 Kings 6.1 with many other places and that 1. Because designed for his peculiar service 2. Because here in a special manner he is said to dwell 1 King 8.10 11 12 13. II. The house of prayer Mat. 21.13 That being a principal part of worship not that prayer was confined unto it But 1. Because prayer was there made Acts 3.1 2. Because God in a special manner promised to hear the prayers that were made not only in it but towards it 1 King 8.30 48. 9.3 Dan. 6.10 III. The Temple Mat. 24.1 Take Templum for Tectum amplum a large covered place to hide God in and so the Tabernacle was a Temple the place for publick worship from Moses unto Samuel 1 Sam. 1.9 that being set apart for the same use that the Temple afterward was which was also a very large place 1. Take Templum for Templando or Contemplando for the place where Gods nature word and works were contemplated heard and admired and so all
Fides Catholica OR THE DOCTRINE OF THE Catholick Church In Eighteen Grand Ordinances Referring to the Word Sacraments and Prayer In Purity Number and Nature Catholically maintained and publickly taught against HERETICKS of all Sorts With the Solutions of many proper and profitable Questions sutable to to the Nature of each Ordinance treated of By WIL. ANNAND M. A. late of University Col. Oxon. Now Minister of the Gospel in Leighton Beaudezart in the County of Bedford Thus saith the Lord stand ye in the ways and see and ask for the old paths where is the good old way and walke therein Jer. 6.16 State cum eo stabitis Requiescite in eo quieti eritis Aug. Con. l. 4. c. 12. LONDON Printed by T. R. for Edward Brewster at the sign of the Crane in St. Paul's Church-yard Anno Dom. 1661. TO THE RIGHT HONOURABLE Sir Francis Norreys Knight c of Weston upon the Green in the Coun. of Oxon. Right Honourable WHen first the wise Disposer of all States and Persons called me into his Vineyard he apointed me my splace and task during my residence in the university by your honours Patronage and meanes There were two noysome weeds with which the Garden of the Lord which is his Church was then overspread men being as if the last times had been come lovers of themselves and having to colour that a form of Godlinesse which to pluck up so far as I was able was my purpose and resolution at my entry What was done in order to the formâ—r is yet in the closet but what was done in reference to the latter is now brought to the house â—op my affections leading me still for the good of that people whose teacher in those days of errour and darknesse â— by Gods designment was and whose attention to the truth of what was then taught did generally appear unto my comfort and I hope their own good by their conforming thereunto though contrary to the practise of that age wherein these following Doctrines were delivered men generally giving up themselves to be shaken to and fro by every wind of doctrine speaking evil of devising devises against those that either stood to or taught the truth of the good old way Which last made your honor once merrily shew me that if I continued so preaching I should get the whole country about my eares but Sir you know I did and still do continue so preaching that is preaching down the sins of the times and my eares though sometimes they have glowed are yet untouched for I never feared nor valued the tongues of men and against their violence the Kings laws protected me Sir My design was to maintain the power dignity and purity of these three grand ordinances the Word Sacraments and Prayer which were trod underfoot by the unreasonable men of that age who like swine rooted up all things though establish'd of God that were but tending to order decency or uniformity that their own opinions though contrary to all Scripture and their own practises though contrary to all Saints might alone be nourished and followed so highly did they love themselves The doctrine of the word was throughly handled and also that of the Sacraments though here it be impres'd with some addition Prayer was not at all touched upon God casting me providentially upon subjects of another nature untill I gave a farewell to your honour and that people Knowing with what the inhabitants of that place was most affected I was zealous after three years divertisment to fall upon that ordinance of prayer and more largely in some particulars go through the nature of the Sacraments and to publish all unto the world And since Epistles Dedicatory in this kind are usual unto whose patronage can I better come then unto your Worships being assured already of your good will both to the Doctrine taught and to the Teacher of it as appeared by those many noble favours which your bounty was pleased to throw upon him Accept then Right Honourable into your hand what for the most part you heard by the ear for should I say all I am perswaded your Honor would not believe me here are only the main pillars upon which the doctrine stood with some small addition in the questions the rest are enlargments as they dropped from my pen in my Christmas and Lent meditations Hoping for your Honours acceptance I close this Epistle assuring your Honor that he is not unmindful when he is before God of your self and family who once was and still desires to be From my study at Leighton July 23. 1661. Right Hourable Yours to serve you in the Lord Iesus WIL. ANNAND TO THE READER IT being my lot to be called and separated unto the work of the Gospel when Hereticks had covered the Land as once the Frogs did Egypt no greater service could be done to the Church then to hold up the old truth in its splendour purity that men might not be drawn from it in the darknesse of heresie and novelty and comparing the old with the new lights they might straightway say that the old was better At that time I stood with these following truths to keep my people from defection and Apostacy delivering thaâ— doctrin that was anciently given to the Saints that upon knowing principles they might the more earnestly contend for the same and now the same is published amongst other cogent reasons for Buttresses confirming them in that faith wherein they were taught in those days of error especially in regard that they may live to see the ordinances advanced according to what is here asserted since our late reformation from Atheisme If we say that we have no sin we deceive ourselves and by consequence we are subject to fâ—ailty If I had for my own particular no error I were not a man and if I did not confesse them I were no Christian yet I trust thou shalt find in this book no errour so great for which I should deserve stoneing and if there be let him that is without errour cast the first stone and the Author shall have time to rectifie his mistakes particularly for trusting too much to his memory in the matter of the Emperor Charles his motto pag. 37. which should have been decem praeceptorum decalogi custos est Carolus the Printer to repent of his over sights and omitting some marginal citations necessary to have been inserted However it be if thou read these lines with approbation thou shalt be respected if otherwise no less honoured but if thou raile aâ— them or their composer thy words shall be slighted William Annand IN DIGNISSIMUM elaborati hujusce operis Authorem summum suum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ITe ite erroris Tenebrae Ad Stygias merito umbras descendite Ubi nox aeterna habitat Jam satis umbrarum diraeque caliginis Vester â—b Orco terris emisit Pater Christi laborat Sponsa Eclipsin patitur Ecclesia Ite malum Solitis incumbite
never so well planted there may be some that will be irregular especially where there are Lyars evill beasts and slow bellies of which sort Crete was full of chap. 1.12 And therefore Titus is further charged that what is wanting that may conduce to the Edification of the Church having a respect to the people they should make such as may curb the veay beastlinesse or irreverence in the House and Worship of God We might insist longer on such Texts but these are sufficient to cause the unprejudiced Christian to consent to the truth that we are now pleading for 3. From the power and practice that was in the Jewish Church touching ceremonies not commanded may we draw arguments for holding the same lawfull in the Christian. Did not David bring in Ceremonies Musicians Qâ—iresters Organists Violers Lutinists with many more into the Worship of God which he had no command nor precept of God and though God had his Prophets Priests Messengers there in and about Davids Court yet never gave he one of them Commission in the least to check David for this his chargeable presumption nor to no King nor to no age after him my Christ himself did never mention it neither do we find any of Gods people scruple at it in his time nor after possibly those sons of Belial that rebelled against his sons might for Rebellion is so â—gly-faced that it never durst appear in the World without a Mask generally it takes that of Religion but seeing God was silent what needed they care We have heard some say that Musick might bee under the Law but nor under the Gospell not that I plead for Musick in the least but using it as a sutable Medium to prove the truth it is now under demonstration ignorantly for it was not under the Law nor mentioned in the Law but a pure invention of Davids own He conjecturing that Musick might tend to the ends before specified From the liberty therefore that was given to the Jewish Tabernacle Synagogue or Temple for we may judge there were after Ceremonies brought in as there occurred necessity or conveniency we may argue the power of the Christian Church even in reference to ceremonies whose liberty is by Christs death more large then theirs in all respects and surely not diminished in this 4. From that Decorum that decent Ceremonies of which still we say the Governours are Judges makes the Ordinance of the Church appear withall Let his soul be bound up in the bundle of life and made higher then the Kings of the Earth who declares that he bears a greater reverence to the Ceremonies of the Church of England by being in those places and seeing those Congregations wherein they were not used or spoken against And indeed Reverent gestures grave Vestments decent and comely Deportments may be compared to that cloathing of Gold with which the Kings daughter is habited Psal. 45.13 making them exceeding beautifull in the eyes and ears of the Beholders and more esteemed of her members and reverenced of all that are partakers 5. It is the Doctrine of all reformed Churches Confes. of the Church of Helve Art 25. of Belg. Art 3â— Ausp Art 15. of France Art 32. of the Church of England Art 20. Church of Bohem. Art 15. with this advice that however such Ceremonies had their beginning whether from Bishops or from Councills or of any other the people were not to care for it nor be disquieted but to use them to good because they are good So the Church of Wittemburge Art 35 holds it lawful to appoint days for to hear and preach Sermons and any other Rites not contrary to Scripture So Sueve Art 14. and withall confesses that they reckon no traditions for mens traditions but such as are condemned in Scripture contrary to the Law of God but for such as agree with Scripture and were ordained for the good of men although they be not expressed in the Scripture yet in that they proceed from the commandment of love which ordereth all things to be done in decency they are worthily to be accounted rather of God then of man and closeth up their Article by showing from Scripture that the more willing a man obeys the civill Laws which are not â—repugnant to Religion the more fully he is enduced with the faiâ—h of Christ. In the mouth of these witnesses let this truth be justifyed And Quae non prosunt singula multa juvant Since my writing this going through the Harmony of confessions and other Authours we find the Church willing to show her own power limiting herself in the eyes of her own people in cases of Ceremony viz. 1. She hath no power to impose any thing contrary to the written Word of God 2. Nor none that are insignificant 3. None that are troublesome 4. Nor with any opinion or thought of necessity as to lay salvation upon them 5. Without all conceits of merit as to deserve Heaven by them 6. Not laying them down as parts of Divine worship 7. Or to conceit that the observance of them will make us the more perfect before God If the Church that imposeth those Ceremonies teach not the necessity of their observance directly or exactly by these arguments she may impose what ceremonies she wil according to the doctrine of most of the Protestant Churches in Christendome yea all of them that have declared their opinions upon that Subject Quest. 3. Whether the Church haâ—h power to compel any irregular Person to her Ordinances For the opening of this Question we must note that when the Church is said to compell it is neither to imprison nor to fine those being altogether out of their Verge and dominion excep you imply that the Church-Officer be likewise in civill authority and exercise Jurisdiction in that capacity or if you consider the civill Officer a Church member and in that sence the Church some way may be said to do it We shall consider the Church-Officer abstractly as no civill Officer but in that capacity that he bears toward the the Church and by compelling we hold out or mean no other thing then the utmost of the Churches power and largest extent and the execution of that highest Act of Justice wherein her Lord and Husband hath invested her to free both him and herself from contempt by which she hath authority to command and to punish those who wilfully absent themselves from her service without such reasons as the Church her self shall be satisfied withal for who ever went to hell without a reason And let none quarrel with the word Compel to omit the Grammer of it which holds out the sence before spoken of we finde in the great Supper Luke 14.6 the Master giving a charge to his servants to call his Guests some excused themselves yea all gave reasons for their absence to flesh and blood satisfactory Then they were to go to the Streets and Lines of the City chief places possibly affording Guests sufficient for
in that he did it in the first month of his Reign nay more he did that in the first day of that first Month as may be collected from verse 17. of that Chapter he speaks to the Levites and calls them sons vers 11. by which he acknowledged himself tâ— be their Father and we are informed that they gathered themselves together at the commandment of the King some in our days would have questioned his authority by the words of the Lord vers 15. a King commanding things lawfull is a commandement of the Lord. They set the Temple in order sanctifie both it and themselves and informs the King thereof vers 18. The King rises early himself and gathered the Rulers of the City together but be will see the people worship God and goes to the House of the Lord and sets the Levites marke the King sets them that is orders them to stand in their places with Cymballs Psalteries and Harpes according to the Commandements of David and of Gad the Seer and Nathan the Prophet c. vers 25. In the distribution of the Levites in their places Courses and Offices these three consulted but that instruments of Musick was Davids own Ordinance appears both by the 27. ver of this Chapt. and also by Ezra 3.30 Where at the building of the second Temple these things were practised as from Davids authority with severall other places all being in order at the Kings appointment Hezekiak commanded to offer the burnt-offering upon the Altar ver 27. And he with his Princes commands the Levites to sing Praise with the words of David ver 30. Here is medling with the Church if there be any medling in the World But further God hath appointed that the Passeover should be kept in the first Moneth of the Year yet Hezekiah with his Princes takes Councill and agrees to keep it in the second Month a Proclamation made accordingly Chron. 30.5 If the Sun it self had not hasted to have gone down or at least gone back ten degrees upon the Temple of Ierusalem to have beheld this holy Kings zeal in meddling with Church affairs it had been no wonder Iosiah is famous for this even for meddling with the Church let the expression be excused the times forceth me so to speak whose Father Manasseth being dead who also had commanded his people to serve the Lord their God in reference to the duties of the Temple 2 Chron. 33.16 at Twelve years of age began to purge Iudah and Ierusalem from Idolatry makes a Covenant with the Lord before the Lord to walk in all his ways and statutes and caused marke all his authority and medling all that were presâ—nt in Iurâ—salem and Beniamin to stand to it 2 Chron. 34.32 For the people to make a Covenant among themselves and make their King to stand to it or c. is not good Divinity nay this King made all that were present in Israel to serve even to serve the Lord their God vers 33. Further He keeps a Passeover 〈◊〉 first Month and sets the Priests in their charges What a 〈…〉 here is would some of our English had said I should 〈◊〉 weary my Reader in a point so clear if I should insist on the practises of Zernbabel or other famous Princes who cast an eye to the Church of God and put out their hands to help her and how much they helped her so much their honour their grandure and their safety was augmented and confirmed both by God and man and indeed how shall their memories be blessed if they do it not It is sometimes a blot in good Kings and a dead flye that makes their anointing Oyl to send forth no good savour that the High places were not taken away Let Conastntine the great be honoured by the Christian World and King Edward the 6th of glorious memory be ever esteemed among the best of Princes and his Parliamentum Benedictum be of all generations called blessed 2. From that confusion and disorder that would inevitably besal the Church of Christ if Kings and Magistrates did not meddle with with it may this be proved What disorders fell upon the Church of Israel when their Kings and Princes took no notice of it is clear How God was worshipped is known and what in our days will befall her if Magistrates act not is easily to be conjectured Diversity of judgements would breed diversity of Doctrines and that will bring forth contention and that would produce confusion All Laws though made never with so good advice would be by turbulent spirits trode under foot if in the least they were crossed in their peevish opinions It were dangerous to leave all men to their own practices and opinions in matters of Religion Heresie might passe for Divinity and the doctrine of Divells might passe for that of God And how could it be restrained By a meeting of the Clergy or Presbytery you may say Who shall call that meeting Themselves Which of them Any one If any one call them together Then any one may chuse to meet but suppose a meeting by what authority will you make Laws By our own this is excellent doctrine at Rome Who would rehearse those Laws when you have made them Mum. There is no such power in the Word Presbytery so met that I know off as to ham-string any man from entering the Pulpit or Tongue-tye him when he is in it so that either the civill Magistrate must be medling or there will be no obeying 3. Either the civill Magistrate must meddle with the Church or there will be some that will be medling with his Throne The great Turk knows how necessary this is Pharoah King of Egypt knew it All Histories witnesse it the German Emperour subscribes to the truth of it and those among us that can but number 20. or 30 Years cannot be ignorant Murder Rapin Rebellion Treason Sedition Fire and Sword have been the direfull consequences of suffering men to preach and pray what they saw good without controul or constraint So long as there be men there will be failings so long as there are sinners there will be irregularities and therefore there must be Laws and bridles either the civil Magistrate must be medling or there wil be no living 4. From that contempt and reproach that would befall the Church if Magistrates did not meddle with her I am perswaded that it is for fear that Church or Church-Officers should be regarded that makes many deny the Magistrates authority in it if Solomon in all his glory honour the Priest he shall be respected in all Solomons Court The Church hath Noble Titles given her in Scripture and good Laws wil give her in the sight of men dignity thereunto there is honourable mention made of all the Ordinances of the Church and through faith they have got a good report it is fitting that their mouths be stopped that would defaine them and do slander them in the face of her own people There were some
out for his Glory and how can they or what means can be imagined that they can glorifie God more by than by seeing his Word and Ordinances kept in that Dignity and used with reverence and received in that form that may most conduce to the Honour of God and keep up the Dignity of his Institution 9. The very Being and Power of Magistrates is erdained of God Rom. 13.1 Now shall we suppose that God would constitute a Power on Earth which in no age time nor place he would have to meddle with the great Concernments of his own Glory and to have nothing to do to preserve his Name from blasphemy his Ordinances from indignity and his Worship from contempt When I see a Text that holds out that limitation I assure them I shall believe it but not before 10. Kings have been accounted and ought to be esteemed Câ—stodes utriusque Tabulae Decalogi keepers of both Tables of the Law They are not onely to keep down murtherers adulterers stealers which belongs to the second Table but swearers Sabbath-breakers which are sins against the first Table For where is the Magistrate limited that he may meddle with the fifth or sixth Commandment and forbid to meddle with the third or fourth or if he be not limited to the third or fourth but he must see to the keeping of them where is he forbid to meddle with the second which is the Precept for the whole Body and Substance of his Worship We are sure it hath been the practice of all pious Princes since the Creation if not hindred by Rebellion within or from Invasion abroad to make good Laws for the preservation of the Churches Honour and as a means to it to have care of Schools and Universities which are Nurseries out of which to take Plants to put into the Garden of God which is the Church as God was pleased to gather old into his Garner which is Heaven 11. We shall scarce reade of any or talk with any that denie this Question but in other points are either Schismatickâ— Hereticks or Rebels who to justifie their Heresiâ— or maintain their Rebellion sound their Trumpet with Sheba that man of Belial saying We have no part in David 2 Sam. 20.1 12. It is the judgement of all the Reformed Churches in the Christian World Confession of the Church of France Art 39. of the Church of Belg. Art 36. of Sax Art 23. of the four Cities Art 23. of Bohem. Art 16. of Basil Art 7. of Helvet Art 30. of Scotland Art 24. Church of England Art 37. Generally the Anabaptists by name in the several Confessions are condemned for denying of it By this Jury of Witnesses let this pass for truth they are so unspotted in their natures that I can imagine no knowing nor loyal Christian will except against one of them Rebels will except all for if they stand they know that they shall be condemned and faâ—l Let that be written maugre Rebels upon the Gates of our Soveraign Lord the King whâ— was written upon the Sword of that famous Prince Charles the Great Custos utriusque Tabulae est CAROLUS And now we come to the second part of the question viz whether the Laws made by the civil Magistrate for governing of the Church be binding to the consciences of men Notwithstanding it hath been above proved that Magistrates have power given them by God by which without more trouble we must urge obedience yet we shall spend some words touching this and in order to it shall premise 1. That the Consciences of men directly properly and immediately are not neither can be tyed to any Laws but those of Almighty God The Lawes that flow from his eternall reason are propeâ—ly the tye of Conscience 2. So far as Law urgeth and enjoynes those things that make for the better conservation of Divine Laws as that Let every thing be done in decency and in order they do indirectly and secundarily bind and tye the conscience and the reason is not because such Laws are made by the lawfull Magistrate only but chiefly because such Laws as such do participate of the nature of divine Laws which are absolutely binding We answer then in the Affirmative whatever Laws are made by the Christian Magistrate for the better conservation of Divine Tyes and Binds the Conscience of their Subjects This appears upon these grounds 1. God hath absolutely commanded obedience to be given by every soul to the higher powers sor conscience sake Rom. 13.5 He hath not left it as a thing indifferent to obey or not to say that this is in temporal things onely is to say nothing except the ground of this distinction be holy for as I finde no limitation of the Magistrates power but it reaches the first as well as the second Table so I can finde no restriction of my obedience but it is to be given to Lawes of either kind know then where Laws are not contrary to Gods Law and by me resisted I resist the power not personall but authoritative for which I shall receive damnation Rom. 13.2 So that the â—â—w of God this Law that you presume you keep through your resisting the power condemns you for so doing Let every soul and therefore let thy soul submit to the Higher Power and make no distiction where God hath made none left when he comes to distinguish the Sheep which is tractable to the Shepherd from the Goates a nature apt to wander thou stand at his left hand There is no minutula legis until thou finde a little God and a little or tolerable Hell never act wilfully a little sin It is a Text that Titus must preach upon to his hearers that they forget not to be subject to powers they might think that Christian Religion freed them from subjection but it is nothing so that plucks not the Scepter out of the hand of the Rulers but keeps it in and and to be ready to every good work Tit. 3.1 i.e. be prompt and cheerfull for every thing that hath a tendency to good or that may be good to others though in all points we stand in no need of it our selves It is part of that honour that God hath engaged us to give Princes for honour is their due Rom. 13.7 They are Ministers Rulers Kings Powers Nay they be Gods Psal. 82.1 Hence it is that Fear God Honour the King goas together in the Scripture Then next God I am to honour my King Sure unto whom God hath given such Honourable Titles I am to give sutable respect and of that this Obedience is a great part and to do it not out of a civil choice but for conscience sake but possibly this may be no great Argument Therefore 2. We are to yield obedience to the Civill Magistrate in all things lawfull or expedient for the Lords sake 1 Pet. 2.5 Where a duty is pressed upon the sake of our Lord it both shews how much we are concerned to do it how
earnest or desirous they are to have us to do it that adjure us The Institution of Magistrates being from the Lord though the constitution of them be of man calls loud for obedience and that danger that might attend the Gospell of the Lord if believes should not obey is possibly the ground of this high charge For indeed whatever Government be set over us though possibly disaffected by us ought in such things to be yielded unto if not for his sake who is in the Throne yet for his sake who set him in But by this time I conjecture I see some in this Generation affirming that by this some passages mentioned before I take from them all liberty and the death of Christ advantageth them nothing and therefore they condemn me as Antichristian Having heard so much of that and seen it used so often by those that did not understand it as a proper shield against the Magistrates commands I shall in a word discover the severall parts of Christian liberty that consists 1. In our being delivered from the curse of the Law Galat. 3.23 2. From the Law of sin and death Rom. 8.2 3. From all Jewish Rites and Ceremonies as such Acts 15.24 4. From all humane Ordinances and Traditions whatsoever when they are imposed upon the Consciences of men to be observed under the pain of damnation Col. 2.8 This is the whole of Christian liberty from these Christ hath made us free but as touching the Observation of Laws and Ordinances such as were before spoken of Christ's death hath tyed us to them so farr are the Thrones of Princes or Church Governours seats from being shaken by Christs bowing down his head at which time our liberty began that they are much strengthned by it as appeared by his own life before he dyed and by his Apostles Doctrine when he was ascended The same reach the Reformed Churches in the Articles above mentioned Quest. 5. Whether the segregated Churches now in England be true Churches For the resolving of this Question we must consider the members of these Churches 2. ways 1. Either as holding the same fundamentall Doctrine that is by Law professed in England under the Guardship of an Ecclesiastick person by him taught in all necessary and saving truths though differing from the Church of England in other smaller points these must and ought to be accounted of our body and are indeed real and true Churches However if they would take counsell it were to be wished that they would go no further in this separating way For though I am perswaded they are not the real Fathers of that Bastard brood of Hereticks that now lies at every door yet they have given and still do give too much occasion by their wanton dalliance to be suspected for the reputed Father of them all as could be proved most clearly from the exercises of those Churches at their meetings But I forbear 2. Or we shall consider them as holding the same fundamentall Doctrine with us as the authority of the Scriptures the necessity and utility of the Sacraments and the like and these gather themselves together and Ordain a Mechanick or Lay-person to be their Teacher in Ordinary We shall take no notice of his Learning whether he have any or no or if you will suppose him to have all learning acquainted in all the Mysteries of Art wanting nothing to compleat a Scholar yet a Trades-man Mechanick or secular person either not Ordained or Ordained by the people and by vertue of that Ordination whether assumed by himself or imposed by the people dispenseth the word and Sacraments exerciseth the power of the Keys and as a Minister sent them of God to perswade them in an Authoritative way to be reconciled to God And these we must also consider 2. ways 1. In their private or civill capacity as they are Christians liveing about or among us and so both their Teacher and themselves are Members of the same Church with us viz. the Catholick Or 2. In their publick formal or supposed Ecclesiastick capacity as they have formed themselves having appointed Mechanicks for their Teachers whether certain or not whether Male or Female exercising worship among themselves by such or receiving Sacraments at the hands of such Let me now lay down and open one distinction which well considered will answer all objections that in the handling of the Question may arise in the Readers judgement that is this We must note there is a vast difference between a Church constituting and a Church constituted This holds not only in Churches but in other things when a government is going to be erected some things extraordinary may be done through necessity which necessity being removed by the thing competed those extraordinary acts cease being as at the creation in constituting the World God made trees herbs plants fishes beasts yea man in an extraordinary way being necessitated to do upon the account of his naturâ— that admitting no creature to be from eternity but having once made these he ceased that extraordinary act of creating and appointed the conservation of the species of the creatures to be in the successive generation of the Individuals Man is not now made out of the ground nor the woman made at an instant out of man God hath put an end to creation and constituted now generation for the means of keeping man upon the Earth So in his constituting of the Sacrament of circumcision to be a standing Ordinance to the Church of the Jews we know by Gen. 17.24 25. that Abraham was Ninety nine years old and his Son Ishmael 13 and the servants of his house some elder some younger but being in their flesh constituted it was from them to all posterity to be given at Eight days old Ishmael was thirteen years but his sons must be circumcised sooner because when the Ordinance was constituted he was not to look to that age wherein God did institute that Ordinance So in setling the Priesthood upon Aaron Levit. 8. Moses was the man that sanctified him and sprinkled the blood on the Altar seven times and other Levitical Rites which in after-ages was not lawfull save by the Priests because God having instituted Aaron he had appointed a natural Succession and by that Succession was he to be found out whom the Lord would make to offer upon his Altar So in setling the Crown of Iudah upon David he was anointed by the Prophet when he followed the Flocks but having constituted him and by that extraordinary act deputed the Son of Iesse to be the Captain of his People he will now have us to look no more after that but among David's Sons and after Solomon the First-born the ordinary way that God hath now appointed for bringing forth one to rule that People So Christ in constituting a Church for himself upon earth took from Boats and from the receipt of Custom men and immediately ordained them to preach Repentance to the People now they being
near as hot as hell he must believe the least point of Reliques with as strong a faith as the greatest mysteries of the God-head and if he deny any of the former he is no lesse an Heretick then if he had denied the latter and he that believes not the Churches tradition to be as necessary to be believed as the Epistles of Paul he cannot be saved Indeed there is not an Article of the Church of Rome that is Catholick wherein reformed Churches differ from her but in those Articles that are but of Yesterday such as those above mentioned they stand at a distance praying for her but loth to touch her she being not sick of a small Ague but hath running sores Ulcers Infections Pestilential humours within her which makes them write over her as if she were visited Lord have mercy upon her but dare not make themselves one body with her H. The Apologist of the Church of England declares That we have Renounced that Church wherein we could not have the Word of God sincerely taught being mixed with tradition nor the Sacraments rightly administred the one half of the Lords Supper being but given to the people and Baptisme being given to Bells c. Nor the Name of God duly called upon praying to the Saints and Angels and in a Latin tongue which the people understand not To conclude we have forsaken the Church viz. of Rome as it is now not as it was in old time past c. and come to that Church viz. of England wherein all things be governed purely and Reverendly This overthrowing of the foundation thou maist call Heresie in dâ—ctrine Yet by caution take not the manners of the people for doctrine let the people be what they will the man what he pleaseth it is neither the good lives of men nor the bad lives of men that makes or unmakes Churches but false and corrupted doctrine Much loosenesse was in the Church of Corinth and Prophanenesse particâ—larly about the Sacrament of the Lords Supper yet the Apostle gives no ground at all for separation only exhorts to a more orderly peaceable walking and a more holy and prepared celebration Neither must we take things indifferent for doctrine nor every blemish for fundamentall Heresie It is an errour in our age to take Circumstances and outward Ceremonies for essentiall parts of worship There was much corruption in the Church of the Jews in our Saviours time and much false glosses put upon the Law yet in regard the fundamentals were not razed he commanded his disciples to hear even the Pharisees who yet were thieves and robbers being none of those appointed to expound the Law which justified not their manner of teaching but the truth of the doctrine taught who sate in Moses chair Matth. 23.1 2 3. but gives them a Caveat to beware of the practices and leven of the Pharisees that is hearken and obey to those truths and fundamental precepts that they give out teach to be in my Fathers Law first taught by Moses as cirumcision the way and manner of the Sacrifices which in the Jewish Church were necessary points but refuse those things they lay down as from tradition as Corban washing of cups for not these but the other are commanded you to do Moreover you must be sure not to separate your selves from those who possibly are ignorant of the depths of Sathan in that particular doctrine delivered for Christ pities such and speaks comfortably to them Revel 2.4 nor from others whom you can perceive in the least to disown that corrupted doctrine though privately being troubled at the razeing out of necessary principles How many poor souls are led away from the truth by those that creep into houses in our days that are ignorant possibly of the designes of their prime Teachers following them as much as the people followed Absolon viz. in the simplicity of their heart these giving great encouragement to those that so teach makes them bolder to go on against the unity of the faith showing the Number of their Disciples loving to hear those Doctrines that either add to or take from the infallible and unalterable rule of the Word in both which the Church of Rome is erroneous and therefore the separation from her justifiable 2. We may lawfully separate our selves from a Church when she enjoyns those acts of worship as necessary not enjoyned by Christ when a Church preacheth corrupted doctrine as from God we may separate from her so may we nay so ought we to do when she injoyns false worship to be performed to God whether it be in worshipping him after a false manner or giving another besides him true worship Deut. 10.20 This is another cause of the reformed Churches separation from Rome their Beads their Ave Maries their Fastings a great part of worship with them their praying to Saints as those that have the plague must pray to St. Rochus those that have the tooth-ache to Apollonia those that are poysoned to Saint Iohn those that are in Captivity to Saint Leonard those that have the Fistulâ— to Saint Quintin Women that are in labour must pray to Saint Margaret but especially to the Virgin Mary besides those common prayers that you must make in common to all the Saints and to the Angels also must prayer be made There is a little Book published by the Authority of Pope Pius the V. in which almost at the beginning that all might prosper the better you have this Prayer Precibus meritiâ— beatae Mariae semper Virginis omnium sanctorum perducat nos Dominus ad Regna Coelorum The Summe of which Prayer is this that God would be pleased to lead bring the Petitioner unto Heaven by the intercession praers and merits of the blessed Virgin and of all the Saints I do wonder that Christ should be left out by whose merits and intercession alone we are saved but I marvail most whether all these shall be a distinct Company by themselves for of the whole company of the Virgins they cannot be the foolish Virgins had no Oyle the wise had but enough to save themselves where is there any of their merits then left for me yet this is better then Tu per Thomae sanguinom c. These with many more of the like nature as praying for the Dead offering or burning up of incense praying in an unknown Tongue that common people know not what they pray their Ordination of the Hoast their holy water their penance their Pilgrimages their oyl or Chrisme salâ— and spittle used in Baptism was the cause of that separation made from her by the reformed Churches these points and this kind of worship being not Catholick for as before they separate not from Rome in any point of worship that she holds in Common with the Châ—rch of Christ but these being brats of her own begetting they deny them entertainment or Countenance and separate themselves from her and their separation is justifiable
Church of England is a true Church as it is now constituted her Doctrine being pure she holds nothing nor injoyns nothing upon her members in matters of salvation by way of precept neither doth she add to nor take any thing from the nature of the Sacraments that the Lord Christ hath left behinde him in the Church by way of practice she doth and may injoyn and she hath power to ordain several Ceremonies to be performed in the receiving of them which in themselves being not contrary to the Scriptures nor taught by her as necessary for salvation urged only as edifying for their meaning and decent for the service performing her Members may and they do give her all due obedience and their obedience is justifiable You need not here be put in minde of that caution formerly given viz. not to take manners for doctrine it is a high errour to conceit the vertue power efficacy of an Ordinance to consist in or depend upon the goodness of him that doth administer the same A prophane person a known Swearer may purely dispense the Sacraments for that lies not as God forbid it did in the purity of any mans conversation but in the pure adhering to our Lords Institution The pure preaching of the word hangeth not upon the purity of him that speaketh but in the purity of the word spoken of The purity of Doctrine lies in the agreement of it unto Scripture and not in the agreement of a mans life unto the word if so how many had Christ converted what multitudes of people had Paul brought to the knowledge of the truth more then he did The same Doctrine teacheth the Reformed Churches and the Church of England Art 26. To conclude this Chapter in all Instituted Ordinances it is neither Pauls goodness nor Apollo's graces nor Iudas's wickednesse that is the cause of the plants fruitfulness or barrenness from the grace of God must we look to receive the promised reward 1 Cor. 3.7 In natural as in prayer sometimes it may be otherwise Iames 5.16 CHAP. II. Of the Scriptures COL 3.16 Let the word of Christ dwell in you richly in all wisdom teaching and admonishing one another in Psalms and Hymns and Spiritual Songs singing with grace in your hearts to the Lord. HAving viewed this beautifull heavenly and holy building for it is Gods 1 Cor. 3.9 which is as Ierusalem a City compact together we shall now behold the foundation upon which it stands The Builder of it was skilfull in all kind of cunning Work and a Fabrick of this height or altitude required a foundation suitable deep strong and sure he therefore founded it upon a Rock Matth. 16.18 by which the several parts of it stand firm the carved and polished work thereof knows no shaking the least vessell therein though earthen yet being chosen for the Masters honour knoweth no falling down by tottering The foundation of this glorious Metropolis Royal Edifice or House of God is in truth and nature but one yet since Scripture speaks of it as two we shall speak in that Language and shew you that the Church hath 1. An increated essential foundation which is that holy thing whose name is Jesus Christ the Lord Matth. 16.18 begotten before the beginning of the world it is the Lamb of God the Rock of Ages it is he that is holy harmless undefiled separate from sinners the only begotten Son of the Father who taking upon himself to deliver man did not abhor the Virgins womb it is he whose name is wonderfull Counsellor the mighty God the Prince of Peace the everlasting Son of the Father the Man who is Gods Fellow Zach. 13.17 2. A Created Doctrinal foundation this is the Law and the Prophets Ephes. 2.20 It is the word written which is profitable for Doctrine and reproof for correction and instruction in righteousness that the man or Church of God might be perfect throughly furnished unto all good works In summ it is that word that was spoken by the Fathers by the Saints by the Prophets and Apostles who were the servants of God Phil. 1.1 Of these two we may say as Ioseph said of Pharaâ—hs doubled dream Gen. 41.26 They are but one yet not one so but that the preheminence is given to the first under the notion of a Corner stone Isa. 28.16 that giving both strength to the building and directions to the Builder And indeed the Prophets and Apostles laid no new Foundation but added to that corner stone laid to their hands daily such firme Christians as they had fitted for this holy superstructure taking directions in their building from its posâ—ture for unto it all the building fuly framed together groweth unto an holy Temple in the Lord Ephes. 2. ult No foundation being laid therefore but what is united to this strengthened by this supported by this and directed by this shews that properly there is none but this Saint Paul who was a wise and excellent Master builder himself 1 Cor. 3.10 understanding there was a Church builded at Colos. a City of Phrygia the greater in the continent of Asia the lesse so called from one Phryxus a King thereof had no desire it should stand empty left the evill spirit which hath been cast out should take possession again as at this time he was like to do whether by their falling back to Paganisme and Heathnish customes again or by being taught the necessity of imbracing the doctrine or Ceremonies of Jewisme would have the Word of Christ dwell richly in them This Country of Phrygia had once in it a King named Gordius who of a Plow-man being chosen King tyed or hampered his Plow-Tacklings in such a knot that he predicted that none should untye them but he that was to be Conquerour of the World it was called Nodus Gordianus this Prophesie was fulfilled in Alexander who because he could not untye it by Art cut it asunder with his Sword and for afterward conquering the World was sirnamed the Great At this time there was among these Phrygian Colossians some that hampered their understandings by a counterfeited humility who with their dark Axiomes would have intruded upon them worshipping of Angels which knots to untye that they might be great the Apostle sends them or recommends unto them the Sword of the Spirit Let the Word of Christ dwell in you richly In this Country also was the City of Midaium where Midas the son of this Gordius lived and dwelt he as the Poets fain asked of Bacchus who was his Guest that what ever he touched might become gold his great riches was the ground of the Fable his â—ute was granted by which he turned Mountains into gold but finding that he could neither eat nor drink but Goblets and Viands of Gold he recalled his wish and by washing himselfe in the River Paâ—tâ—lus communicated that virtue to the River which afterward brought up golden sand The River that comes from the Mount Tmolus brings with it abundance of gold and
disagreement we must and ought to agree with the Word in all Circumstances as wel when it frowns as when it smiles It wil never chide without a cause nor reprove but for the souls good reason wil have us neither rage nor murmur Quid ergo non altquando castigatio necessaria Quid ni hoc sincerâ— cum ratione non enim nocendi c. piety will not suffer us to turn it out of doors When once Ierusalem began to fall out with the Word the day of peace was hid from her eyes and destruction comes like an Armed man If the Word cannot live in peace it wil not live at all it will not always strive with man Bear with its sharpest reproofs therefore take its most plain instructions and contemn not it's frequent admonitions and in the end it shall be health to thy Navel and marrow to thy bones Prov. 3.8 Say ever with Hezekiah 2 Kin. 20.29 Good is the Word of the Lord and peace and truth shall be towards thee all the days of thy life Whate contention is there is pride where pride is there Sathan is and where Sathan is an Inmate Christ nor his Word will not dwell SECTION III. LEt the Word of Christ dwell in you c. This is the third particular above proposed wherein we have the persons in whom our Apostle would have this Word of Christ to dwell which because we shall have occasion to speak largely of it in another place we shall be the briefer here In you that is in you Archippus Chap. 4.17 and Evagras Chap. 1.7 i.e. in you Ministers of the Gospel they being Ministers of Colos. that you may be faithfull Stewards and Ministers of Christ that you may know how to comfort the dejected and strengthen the feeble stock In you Parents that you may bring up your children in the nurture and admonition of the Lord. In you Masters that ye may know how to command in the Lord and that you may know how to obey as to the Lord. In you young men that you may cleanse your way In you old men that you may be as Guides In you Husbands that you may love your Wives In you Wives that you may reverence your Husbands In you that is in all you that professe the truth and have been baptized in tye Name of Christ that you may work out your salvation with fear and trembling That you may do all things without murmurings and disputings That ye may be blamelesse and harmlesse the Sons of God without rebuke in the midst of a crooked and perverse Nation Phil. 2.14.15 Looking for that blessed hope and the glorious appearing of the great God and our Saviour Iesus Christ Tit. 2.13 SECTION IV. LEt the Word of Christ dwell richly in you c. O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 copiose abundanter have good store of it let it overflow your souls as Iordan overflowed it's banks in time of Harvest Ios. 3.15 This Word richly imports 1. A diligent care and study after the Scriptures men will take much pains to have their houses richly furnished Nunquam tam mane egredior neque tam vespers domum revertâ—r quin semper te in fundâ— conspicer sodere aut errare aut aliquid serre And they will labour hard to increase their substance so men must labour for to obtain the sacred knowledge of the holy Scriptures they must dig for it as for hidden Treasures denoting the labour about it and love they bear unto it Nil tamen difficile c. It may be hard to flesh and blood but remember if any of you lack Wisedome let him ask of God that giveth to all men liberally and it shall be given him Jam. 1.5 and it is true wisedom to know God and him whom he hath sent who is to be found only in in the swaddling cloaths of the Scripture and unto whom we are guided by the light of those Prophesies that went before us of him and he that would take him in his Arms but must take the pains to go into the Temple 2. It holds out abundance of it he is not said to be rich that hath but smal store nor wealthy that hath but wherewithal to supply necessity we must have enough for our selves and our Lanthorn full of light that others may walk holily uprightly and cleanly by our guidance counsell and direction this is not to eat our Morsell alone this makes the mouth of a Righteous Well of Life Prov. 10.11 Where any any that wants refreshment shal not misse of it and none shall go thirste away 3. It holds out some choise portion this is not spoken absolutely but chiefly there is something in it that must be chiefly studied retained he is not said to be rich that hath store of ordinary goods but of some choce Commodity as Plate Mony Jewels which though he look to preserve other things yet chiefly his care is for them there are truths of grand concernment there are foundation stones necessary graces that must be wel laid in the soul that his faith fail not There are some things that Titus must constantly affirm Tit. 3.8 There are weightier matters of the Law these must cheifly be done Mat. 23.23 There are some points that all the Law and Prophets hang upon Mat. 22.40 Temperance Righteousnesse and Judgement to come would be well studied Act. 24.25 when we have studied the Almightinesse of the Father we shall the sooner see how the Son was born of a Virgin I am to study better the cause merit benefit of Christs death then of Stephens The nature of that Covenant that God made to save poor sinners is of greater concernment to me then that that David made with Ionathan concerning his Posterity Now to study well and ponder upon the holynesse graciousnesse and largeness of the nature Covenants and of the mercy of God the Offices sweetnesse of the Lord Christ to know the cause and effect of his first and second coming is of greâ—t concernment and he is rich that is wel stored with those great matters yet despiseth not the least 4. A care to preserve and keep it Riches that have been gotten by hard labour are preserved with care and diligence What made men sweat for in the getting they usually observe the profit of it in the spending a bloody Conquest is watchfully looked after whilest an easie victory is secured without noise Where this Word of Christ dwels richly there must be a holy care tâ— keep it there be thieves that wil endeavour to break through and steal Sathan hath a Picklock to enter the House of the soul of man This made God cause his people to write his Law upon the posts of their house and upon their gates Deut. 6.9 that being constantly in their eye they might not through carelessenesse be debarred the heart The Law is a Tree of life to them that lay hold upon it and by this Word of Christ even with a scriptum est we
be attributed to the Scripture This Question arises from the doctrine of the Church of Rome who teacheth her Members that the Scriptures are not perfect that is that the Word of God contained in the Scriptures is not of it self sufficient for salvation and therefore they help it out with their Traditions yet the Catholick Church in all Ages reputed the word in it self absolutely perfect For 1. The Scripture it self acknowledges perfection to be in it 2 Tim. 3.16 All Scripture is given by inspiration of God and is profitable for Doctrine for Reproof for Correction for instruction in Righteousnesse that the man of God may be perfect throughly furnished unto all good workes Now what Spiritual occasion can there be devised or what Act of Religion can a soul intend but what in one of these ways the Scripture is profitable and able to make him perfect of it self without any addition to it It s profitable for Doctrine that is for all truths necessary for salvation For Reproof that is for confutations of all errors For Correction that is a reprehension of all Vice For Instruction that is for exhortation to all verâ—ues And all this is that the Man of God may be perfect or that he might be a perfect man of God throughly furnished unto all good works This discovers the Scriptures largenesse The Scripture is written that the Soul may be full of joy The water of tradition need not be mixed with the Wine of the Scripture it can give fulnesse of joy without them 1 Ioh. 1.4 2. They are the Rules whereby the perfection of all other doctrine must be tryed we must bring all other to this Touch-stone we must weigh all weights in this ballance all Rules must be ruled by this and therefore it ought to be straight it self Acts 17.11 the truth of Pauls Doctrine appears by it's conformity to this Nay Christ himself in whom was no errour appeals to it Iohn 5.39 3. The whole and full will of God touching his Church to the end of the World is contained in it Ioh. 14.26 There is no new thing to be done nor no new truth now to be taught The Acts of the Spirit are but remembrancers of that Doctrine formerly taught by Christ. He shall bring to your remembrance whatsoever I have said unto you so that no new thing nor any other thing is to be expected but what he did speak unto them even all things that he had heard of his Father John 15.15 so that the will of God being by the Scriptures fully known they are to be acknowledged perfect Put nothing therefore unto his Words lest he reprove thee and thou be found a Lyaâ— Prov. 30.6 4. There is no truth doctrine or Act which is necessary for salvation but is in the Scripture either by express Text or may be drawn from it by good rationall and holy consequence yea all necessary truths are plain open and manifest in Scripture 5. The Scriptures are called and owned by the Name of Gods Testament Heb. 9. the Old is the first Testament and the New is the last v. 15. c 18. Now the last Will and Testament of a man will not admit of any Addition nor suffer a diminution shal Gods Will and Testament not be sufficient to bring his Sons and Children to heaven without something put to it by man It is not therefore his but their Testament if they must perfect that which blasphemy let our souls abhor 6. The Arguments that the Church of Rome brings are in themselves frivilous and indeed prove the perfection of the Scriptures To this agree the Reformed Churches of Helv. Art 1. Bohem. Art 1. of Fr. Art 5. of Belg. Art 7. of Wirtem Art 31. of Sâ—ev Art 1. of England Art 6. The Article it selfe was mentioned before Quest. 5. Whether Salvation may be hold by single knowledge of the Scriptures By the single knowledge of the Scriptures we understand the bare knowledge of the History precepts counsels and promises of the Bible abstracted from the spirit of God which knowledge will never bring a man to Heaven nor happinesse For 1. Not by grace but by nature might many be saved contrary to Ephes. 2.8 much reading and a good memory or once a week to look upon the Bible might be sufficient to make a man holy and denominate one a Saint 2. Such a knowledge might and doth consist with all wickedness and uncleannesse there are some Matth. 7.22 that did prophesie in the Name of Christ which shews that they knew his Law and yet they knew not his glory for he never knew them being workers of iniquity v. 23. 3. It is not a knowing only but a doing also that God requires as a means to obtain Eternal life Iames 1.22 But be ye doers of the Word and not hearers only we are not altogether to know but likewise to walk by the same rule Phil. 3.16 4. A clear full and true knowledge of the Scriptures can never be had without the spirit â—f God Man is naturally blind and cannot see spirituall things because they are spiritually discerned 1 Cor. 2. 14. the plainest thing in the Scripture is a mystery to him he knows not wat sin is he knows no what Christ is he cannot see sin to be deadly poyson the vomit of a Dog Neither beholds he the Lord Jesus as the chiefest of ten thousand It is the unction of the Spirit by which the Believer knoweth all things 1 Iohn 2.20 that is savingly and as he ought to know 5. God threatens severely suth as barely know his Law Psalm 50.16 Hs says to the wicked What hast thou to do to declare my statutes or that thou shouldest take my Covenant in my mouth c. God puts no regard to a sinner that only knows his will on Earth and shall never Crown him that barely knew his Masters will in Heaven 6. If the bare knowledge of the Scriptures were sufficient for salvation I question whether the Devils should remain in everlasting chains under darknesse This is not spoken to put away the use of the Scripture but that abuse of trusting barely to it we ought to call for the Spirit and beg for the Holy ghost to open our eyes and sanctifie our hearts and renew our natures that the Word of God might be inwardly taught us as well as outwardly preached unto us Quest. 6. What may perswade one that doubts to believe the truth of the Scriptures By doubting of the Scriptures here is understood a calling in question out of pure ignorance the very truth of the History of the Bible he doubts if David King of Israel did compose Psalms and doubts that the Lord is not round about them that fear him as the Mountains are about Ierusalem He doubts that the Apostles being ignorant men and by Trade Fisher-men most could convert Nations not a few In a word he questions the Books of Moses of the Psalms Prophets Evangelists and Apostles not all out
they dye like men Psal. 82.7 and after death commeth judgement Heb. 9.27 2. Ministers must read the Word St. Paul seriously pressingly exhorts his Son Timothy to give attendance to Reading 1 Tim 4.13 It is the Scriptures that he professeth he is come to open therefore his heart and breast above all mens should not be shut against it He cannot execute the Office of an Ambassadour that is ignorant of the Nature of his Commission nor he of a Divine that is not wel read in the Word of truth God in some sence never gave his Pleâ—â— potentiaries to a Minister but the Scripture always is proposed for this Rule he must be therefore an Aâ—ollos mighty in the Scriptures Acts 18.24 His calling is to draw men from darknesse into light from the power of Sathan to the power of God Act. 26.18 The light therefore of the Scripture ought to be in his hand constantly and the Gospell which is the power of God ought to be in himself powerfully 1. That he might Preach the Word boldly 2 Tim. 4.2 Prudently Eccles. 12.10 11. Aptly 1 Tim. 3.2 Savingly 1 Tim. 4.16 2. That he may pray servently Iames 5.14 15 16 17. 3. Administer the Sacraments purely 1 Cor. 11.23 4. Visit the sick comfortably Iam. 5.14 5. Convince the gain-sayer strongly 1 Tit. 9. 6. Reprove and admonish the Offender meekly 2 Tim. 24 25. 7. That he may save himself and all that hear him Eternally 1 Tim. 4.16 3. All people must read the Word No person is exempted of what degree quality or condition soever high or low rich or poor Male and Female ought to perform this duty Every one must let the Word of Christ dwell richly in them that would dwel with Christ enjoying those Riches that shall never fly from them the truth of this appears from what hath been spoken in the proof of the Doctrine yet by way of supplement let us adde 1. The rich and high ones of this earth must read the Scriptuâ—e 1. That they may not set their hearts on riches Psal. 62.10 2. That they do good to the poor 1 Tim. 6.18 especially toward the poor Christian Gal. 6.10 and that he might do both bountifully not grudgingly 2 Cor. 9.6 7. 3. That they be not high-minded 2 Tim. 6.18 4. That as God hath blessed them above others they might go in holynesse and devotion before others Matth. 5.16 5. That their works of charity might be suitable to their plenty 1 Pet. 4.9 10. 6. That they might not oppresse the poor Isaiah 1.17 7. That they may render to all their dues Rom. 13.7 8. That they might be rich toward God Luke 12.21 Laying up for themselves A good Foundation against the time to come that they may lay hold on Eternall life 1 Tim. 6.19 2 The poor and low ones of this Earth must read 1. that they may never distrust Gods goodnesse to themselves and their posterity Gen. 48.15 16.2 that in patience they may possesse their souls neither grumbling against God Iames 5.10 11 nor grudging or envying any man Psal. 37.1 3. That they might with the stronger faith pour out their desire before God for things they stand in need of Psal. 42.8 4 That a Momentary affliction may work for them a more Eternall weight of glory 2 Cor 4.17 5 That they be not false accusers Incontinent fierce despisers of those that are good Traytors 2 Tim. 3.3 4. Again 1 All the male-kind must read it 1. For they were made according to Gods image which consisteth in knowledge righteousness and true holinesse which the Scripture worketh in men Ephes. 5.26 27. 2. That they may admire Gods wisdome goodnesse and greatnesse in making all creatures for his use Psal. 8.6 3. That they may use all those gifts to his glory which he gives to them 1 Corinthians 12.8 4. That they might not be drawn aside by the flattering tongue of a strange woman Prov. 6.24 5. That they might be temperate and sober in the use of all Gods creatures Ephe. 5.18 6. because the Scriptures were written to them It s written to Fathers 1. Iohn 2.13 to young men to little Children v. 14. It s written to old men and young men therefore they must read it as an Epistle sent to them from God for the ordering of others and cleansing and purifying themselves 2. All the Female kind must read it the weaknesse of woman should be a spur to excite them to the knowledg of the word of truth I have read of one Catharina Alexandria who during the persecution of Christian Religion An. 309. did so rationally refuse the practises of Heathens and Infidels against the faith of Christ that she caused severall of the wisest of them to subscribe to its doctrine and turn Christian their most accute reasons being blunted with that divine wisdome which appeared in that virgins tongue But to proceed that sex is to study the Scriptures 1 That they may continue in Faith and Charity and holiness with sobriety and be saved by Child-bearing 1 Tim. 2.15 2. That they may so demean themselves as may give no occasion to any to be enticed or drawn after them Gen. 14.1 2.3 That they provoke not the Lord to anger through pride haughtinesse and disdaine Isa. 3.16 4. That they may keep within those bounds God hath set them and not exercise authority over the man as to preach c. 1 Cor. 14.34 1 Tim. 2.11 12. SECT 2. WE are now to give some directions touching and about Reading and they shall be 1. Before Reading 2. In Reading 3. After Reading By these as by three doors the Word of Christ enters in and dwels 1. Before Reading 1. Pray that God would give knowledge to understand his Word It was Davids Petition Open thou mine eyes that I may behold wondrous things out of thy Law Psal. 119.18 the naturall man cannot see the things of God 1 Cor. 2.14 The Spirit of God must make us to understand the things of God In his Word there are many things hard to be understood and in them we may easily miscarry there are also many things plain and they have a further reach then man can at the first perceive Let God be called upon therefore that he would open thine eyes and cause thee to understand the meaning of the Holy Ghost The Saduces did read and yet erred in that great doctrine of the Resurrection not knowing the Scriptures 2. Pray that thou mayst profit by the Word Read not Scriptures to put off time but to prepare for Eternity it is best for thee to desire this if thou profit not by Reading thou shalt be on the losing hand if it do thee not a great deal of good it will do thee much hurt if it dot subdue thy sin it will increase thy punishment Study not therefore the Scriptures to fetch thence curious and sinfull questions the forerunner of Heresie Tit. 3.9 10. but to increase thy spiritual wisdom Even to know God and his
onely in respect of giving cause of offence to others is things sacrificed to idols not to be eaten and by consequence eating of blood is no more necessary the cause therefore of that forbearance being removed viz. the reading of Moses Law and the tenderness or ignorance of new converted Iews through the establishment of the gospel being also taken away that the consciences of few or none that are Christians are wounded for useing our liberty in that particular we may without sinning against our own souls eat blood as safely as ever the Corinthians might eat things sacrificed to idols or in an idols Temple since both these by the Canon of the Council were esteemed necessary not in themselves but in respect of weak consciences peace of the Church which now in these two particulars is in no danger for had things sacrificed to idols been in it self necessary to prevent sinning against a mans own soul then meat had commended us unto God which it doth not 1 Cor. 8.8 Nay our Apostle would have urged it and pressed the not doing of it upon that account but contrary he yields and would have them to abstain for the consciences of their weak brethren onely withoâ—t once mentioning any other cause 2. From the holy Apostles attestation speaking of things indifferent and of meats Rom. 14.2 3. Commands that be that eateth meats forbidden in the Law despise not him that eateth not viz. for conscience of the Law Every man living not to himself only ought to have a care of his Brother or not judge him Or put no stumbling block in his Brothers way v. 13. But why must not one judge another in eating or not eating meats forbidden in the Law the Reason he gives v. 14. I know and am perswaded by the Lord Iesus that there is nothing unclean of it self but to him that estesmeth any thing to be unclean to him it is unclean the Apostle is speaking of meats of which not by Moses but by the Lord Iesus he knows none unclean in it self therefore not blood but if a man be conceited through ignorance or conscience to that man any thing were it bread it is unclean He perswades therefore that though men by Christ may eat any thing yet if any Brother be grieved for his eating any meat forbidden by the Law he would not have him cause his Brother to sin For the kingdom of God is not in meat and drink but righteousness peace and joy in the Holy Ghost For he that in these things serveth Christ is acceptable to God and approved by him Now if it were so that that Law touching eating of blood were necessary then a part of the kingdom of God should consist in meat and though we followed after peace righteousness yet could we not neither should we be acceptable to God without abstaining from meats or something that were in it self edible for what is such is meat What ever therefore is forbidden as eating of blood is not to be forborn upon any account but onely upon the weak consciences of our brethren and in eating or forbearing none ought to judge the other for God hath received both him that eats and him that eateth not vers 3. Which God would not do if abstaining from or eating things edible had in it self been either a grace or duty 3 From the Apostles unlimited proposition 1 Tim. 4. where warning Timothy of some that in the latter days should fall from the faith and teach the doctrine of Devils Forbidding to mary and commanding to abstain from meats which God hath created to be received with thanksgiving of them which beleeve and know thâ— truth v. 3. Blood is a creature that God hath created for the use and service of man is in it self edible and therefore meat God was pleased for a time to forbid the eating of blood having appointed it for his own Altar to make an atonement for the sin of the soul but now Christ being come and his blood shed which was Typified by that No man is now to judge us in respect of meat Col. 2.16 The time is expired and he that under the Gospel preacheth up the use of forbearing meat as a point of Doctrine binding the consciences of men under what seeming purity soever is but a messenger of Sathan and his doctrine the doctrine of Devils c. To prevent an Objection which might have been raisd against that which the Apostle is asserting suppose blood eating he affirmes that every creature of God is good and nothing to be refused if it be received with thanksgiving v. 14. But are there not some creatures that are in themselves good yet for us to eat them it is a sin and a part of unholiness No says the Apostle Every creaturo is good none is to be refused for it is sanctified by the Word of God and Prayer v. 5. Suppose S. Paul to have blood before him he is not afraid to eat he hath craved a blessing by which it is Sanctified and he wil eat for no creature is to be refused and these things if Timothy teach he shall be a good Minister of Iesus Christ v. 6. He is not a Minister of the Law and therefore he is not to look to that but of Christ and what the Word of God and Prayer hath sanctified and they sanctifie every creature let no man call it impure unlawfull and if they do as what will not some men do we are to avoid them they are seducing Spirits and teachers of lyes not apprehending the Law of the Counsel and the reason of that Law nor comparing it also with other Scriptures makes the ignorant and unlearned wrest this as wel as other Scriptures to their own hurt and the Churches disturbance making this not eating blood to be a standing law in the Gospel upon the account of sin when by the Apostles themselves it is made no more necessary then that of not eating what was Sacrificed to Idols a thing by that faithfull Labourer in the Gospel Saint Paul in it self lawful enough to be done but to be forhorn for the sake of the consciences of others and yet that very forbearance but for a time till ignorance did turn to perverseness and the Iiws weakness became stubornness then other doctrine was taught but still having a regard to the peace of the Church the ground of Iames his determination which otherwise in point of Doctrine did agree to Paul and Peter in opposing every part of the Ceremonial Law yet it seemed good in regard the Iewes in a great measure were not yet unchurched nor wholy cast off for their sakes to forbear meats in themselves lawful enough as blood was since Christs was shed But to teach now as a matter of faith the forbearance of any thing edible particularly blood the Iews being wholly unchurched and the Gospel confirmed is not of God but of Satan For every creature and therefore this is Sanctified by the Word of
God and Prayer and by the Lord Jesus we know now that nothing is â—nclean of it self And that the Kingdome of God consists in no part of it in meat that God hath accepted us whether we eat or not And he that teacheth so is a Minister of Christ and he that teacheth otherwise a messenger of the Devil 1 Tim. 4.1 and 6. Quest. 8 Why would God suffer his dearest Saints to lie under such sad afflictions as are mentioned in Scripture and whether the book of Job be a real History That Gods people groaned under National grievances and under personal troubles is known to all that can but read the causes possibly are not so well known we shall for their information discover some 1 To punish them for their sin Thus were the Israelites pressed under the Heathen Princes so often in the Book of Iudges This made Absalom rebel against David and brought Ierusalem it self to ruine 2 To prevent their sin Gods afflictions and his scourges kept them from setling on the lees it kept the rust from them he would teach them experience by suffering he would frame them according to his own heart Davids afflictions before he came to the Throne made him the holier in it 3 That the wicked might fill up the measure of their sin the godly may be crushed that the wicked may triumph that he may sport and take delight in mischief when he brings his wicked devices to pass Psal. 73.18 4 That the graces of God might be exercised in them None but hath a talent and all that have must improve it Grace if not scoured by affliction will rust in the most heavenly heart Where God hath given beauty he will have it seen and where he hath given gifts he will have them used Abrahams Faith Noahs Obedience Iosephs Fear Pauls Sincerity Iobs Patience Naomies Constancy Ruths Affection and Davids Trust God will put to the touchstone 5 That the Name of God might be glorified by them God hath brought in a great revenew of praise to the Exchequr of his own glory by casting his people into many difficulties and when they have called upon his Name by delivering them out of them all David had not sung possibly so sweetly in the Palace of Ierusalem had he not mourned in the Wilderness of Iudah God loves to hear his children pray and also to praise his Name and to attain both he uses the rod of affliction 9 To make them examples to the Saints that shall follow after them Davids afflictions doth the present age good for by them they learn to keep the law of God Iacobs hard lodging shews us that God will be with them that wait upon him in the poorest condition The troubles of Iob the patience of Iob and the issue of Iob is a soveraign remedy and antidote aginst despair in any or the greatest calamity but this brings us to a second part of the question Whether Iob be a real History There are that would have that book only what Iob says himself is viz. A shadow Job 17.7 They would have it to be no more real then the Parable of the Rich man and Lâ—zarus They suppose that such troubles could not really fall upon a man but they must sinke him such crosses would have broke a mans heart much more his patience It is true indeed that Iobs History is ushered in by a Parable drawn from Kings and Princes courts where in matters of concernments all parties as well accusers as defendents meet together in those words Now there was a day when the Sons of God came to present themselves before the Lord and Satan came also among them denoting the readiness of Angels either to give an acount of what they had done or to receive a Commission for something to be done and to discover the malice or envie of Satan watching all opportunies for the destruction of man But of the History that is the man Iob of the Countrey he lived in of the Children and riches that he had of the troubles that befell him and of the glory that he afterward received we have no more reason to doubt of then of the history of Noah of Abraham of Moses of David or of any other of the Patriarchs For 1 Here are real names real countreys and kindreds described no such thing is ever done in Parables we have no account of the Prodigals name nor of his Fathers nor what Countrey he dwelled in as here In that Parable Luk. 16. We have the Beggar named Lazarus which might be a common name as well as a proper signifying the help of God or one helped of God but now in this History we have proper The land of Vz or Edom Lam. 4.21 Iob was a man of that Land probably the same that is called Iobab the son of Zerah that was King of Edom Gen. 36.33 differing only as Iacob and Israel or as Saul and Paul Here is Eliphaz the Temanite a son of Esaus the Fathes of the Edomites Gen. 36. 10 11. Bildad the Shuhite Abrahams son by Keturah Gen. 25.2 Zophar the Naamathite not improbably of the City of Naamab a City in Iudah towards the Coast of Edom Iosh. 15.21 41. Though in other Authors then the Scripture we read that Ninensis was the rich mans name at whose door Lazarus begged yet there is in that parable that which will not permit it to be any other then a parable and to say it was Herod and Iohn the Baptist as some do is but a declaration that they have neither studied the Parable well nor the history of the Baptist exactly but now in Iob there is no more reason to suspect the name then to suspect Davids or his friend Hushaâ— the Archites neither is there any thing in the story that may not stand with truth they are living rational learned men and for them to speak together is no wonder There are such timely descriptions of persons of cattle of countries of kindred of places as cencurs in no parable whatsoever but in all circumstances holds out a true history 2 The Holy Ghost numbers the man Iob among such as were really and in nature existent speaking of Israel Eze. 14.14 Though these three men Noah Daniel and Iob were in it they should deliuer but their own souls Let no man say that Iâ—b is but a shadow since God said he was a man had a soul and a righteous soul and seeing we doubt not but there were such men as Noah and Daniel why should we doubt of Iob Iob indeed wished that his birth day might not be inserted in the Kalender but these men would blot him out of the book of the Nativities to give him no Mother but a mans brain yet since God hath numbered him among reall Saints he shall pass for a man a righteous man with the Author until such time at he sees him a man as Iob knew he should see his Redeemer 3 The Holy Ghost holds forth both sides of
Iob as a double motive unto perseverance a circumstance no Parable is at tended with so long after the Parable made how often do we hear repeated the story of the rich glutton where or in what place do we hear the story of the prodigal urged in the Epistles Now Iob being alive and his Tragicomedy upon the stage before or in the time of Moses which must be the time of Iobs living in regard Iob sacrificed in his own land which he ought not to have done neither would God either before or at that time have accepted any sacrifice but in Ierulalem neither ought Iob to have sacrificed at all whether there or in Ierusalem since he was no priest besides in those pâ—ssages of Gods dispensations towards men used much in this book something would have been spoken of those wonders of those Laws that God shewed and gave his people Israel of which there is not one syllable for Iames then to bring Iob as a pattern of patience â—o long after the troubles of Iob is a clear demonstration of its verity The words of the Apostle are these Iames 5 10.11 Take my Brethren the Prophets who have spoken in the name of the Lord for an example of suffering affliction and of patience behold we count them happy which endure Ye have heard of the patience of Job and have seen the end of the Lord that the Lord is very pittiful and of tender mercy shall we imagine that the Apostle would be so far forgetful of the evil consequences of this arâ—ument as to urge it if it had not been without exception For perswading them to give heed to the Prophets who suffered and make them our example and in naming of them who had suffered really to hold up one who was a meer shadow a seigned history a Iob and tell the world how he suffered and how he endured because might the people say he never felt do we think that he would have let pâ—ss all those that truly were afflicted and hold up one that never was But why would he say that they had seen the end of the Lord as concerning Iob when they might answer Iob had never a beginning Nay he concludes that they by Iob might see that the Lord was very pittiful and of tender mercy which had been a very mocking of God had not that history been real For what object could that Chimera be of pitty what provocation for the Almighty to be tender of that man who was never born never breathed 4 It hath been looked upon as real history and no Parallel in all the Churches of God the Iews in their generations looked upon it as a true history and not a fiction the Church of Christ in the times of the Apostles eyed it never as a Parable and therefore in this age we should reverence it as a truth and esteem Iob for a Holy Saint and patient sufferer Quest. 9. Whether there be any difference between the old and new Testament and why the Scriptures are called a Testament In Scripture the Old and the New Testament are often opposed the one to the other the Old sometimes signifying that covenant of works or that of the Law as Ier. 31.31 and sometimes again that covenant of grace made with Abraham and in him to all his seed In this sence doth the Question take the Old Testament and by the New that covenant of grace which God in Christ made with believers is signified now these two insubstance are one and the same agreeing 1 In their Author they were both made by one and the self same God he that was the Lord God of the Hebrews is Lord God of the Christians 2. In their Mediator the same Christ that we believe in they believed in the same Lord Jesus by whose blood men are reconciled to God was spoken of by the Prophets 1 Pet. 1.10 3. In the parties the Old Testament was made with Gods own people his chosen ones this New is made with his people now 4. In the issue or end Eternall life was the Reward then so it is now glory and the enjoyment of God peace and safety in Abrahams bosome then was the reward of a Righteous life the same now the same Heaven for duration for happinesse was proposed to believers which is now In these substantiall things no difference between the Old and the New Testament but they are one and the same to all intends and purposes and are not divided in the substance but in the manner of the Administration of the same they are different As 1. In their extension the old Covenant or Testament was made with one single man family or Nation At most it was confined in the borders of Israel They only were the people of God but now the New is enlarged over all It is taught to all-Nations Act. 13.47 2. In the clearnesse the Old Testament held out a Mediatour and eternal life under typs as offerings and washings and divers sorts of cleansings now the New Testament holds out Christ the sanctifier and puriâ—ier of the soul clearly and fully and eternall life most evident and plain 3. In their Seals the seals of the Old was circumcision and the Paschal Lamb he that would have eat of the Passeover must first be circumcised The Seals of the new are baptisme and the Lords Supper and he that would eat of our bread and drink of our cup must first be washed with our water 4. In their easinesse the Law was full of Cermonies yea so full that it is called a yoak which was not able to be born Act. 15.10 they were to do so much duty put to so many journies three times every year to Ierusalem from all parts of Iudea they were at so great charges that the Church might very well be said to be in bondage Gal. 4.25 Now the yoak of the Gospell is light and easie Matth 11.30 5. In their duration Many of those Laws that God gave his people were to passe away being only for a time but the Laws of the New are all binding and can admit of no alteration untill all things shall be dissolved But let us come to the second Part of the Question Why the Scriptures are called a Testament That the Scripture is called a Testament is clear Heb. 9.15 with this difference that the Law is called the first Testament and the Gospell the New not that it is of a distinct natâ—re from the Old or the first it is called only new in regard of the pâ—blication of it to believers being delivered and taught in another way and by other means then the first as without shadows and dark types by Christ a Son not by Moses a servant It was writ upon tables of Stone this upon the tables of the heart which makes it look as it were a new thing when for substance it is the same with the other It 's called a Testament 1. In respect that it is the last will of
the places of publick worship from the dayes of Adam might be called Temples however it is generally used for that glorious structure of the house of the Lord in Ierusalem IV. The Church 1 Cor. 11.22 of which there are two sorts 1. The material Church which is builded with the same matter that other houses are yet distinct from them in regard of the use they are designed for they being made to eat and drink in and what if I said to sleep in these for to worship God Of them the Apostle speaks 1 Cor. 11.18 22. 2. There is a spiritual Church which is the whole number of the faithfull souls in general or any holy soul in particular which is a personal Church Of them the Apostle speaks Rom. 16.5 The same distinction is made of Temples 1 Cor. 6.19 Hence it is that those places of publick worship of which we are now speaking may be called a Church or Temple that is material Churches being as the Temple set apart for Gods worship and as it were abiding in them Rev. 1.20 SECT III. We come now to be informed touching the necessiâ—y of those publick places for Christian worship by which we hold not the inconsistency of a Church without these but the dignity only they are necessary for its honourable being and for decency and order for these reasons 1. From the nature of the precepts there are commands in Scripture for the keeping of a Sabbath for the peoples hearing of the Law for the Prophets teaching and for the peoples gathering together all which in their own nature implie the necessity of having a proper and publick place to do these things in 2. From the practise of all Nations we see no Nation almost throughout the habitable world but hath places set apart for the worship of their false Idol gods and it hath been discovered that the Saints of old had places not to say buildings for they were not from the beginning where they erected Altars and worshipped the Lord and inquired of him touching doubtfull cases Gen. 25.22 shall Christians then be backward and want places of worship for to serve their Lord and Master 3. From the confusion that would upon the want of them ensue if every one might worship God in what place he pleased or every family in what place they pleased We may without the Spirit of Prophecy foresee as by a vision that thereupon would follow nothing but disorder confusion devision sedition destruction and it were to be feared damnation 4. From that ease it gives to Ministers In those places one Sermon may feed five yea ten thousand which could not be done were he to go to every particular company in what place they thought best so he should no where be sure of a Congregation and while he were teaching one the other might be without instruction and he not able through weariness to preach any more some must want which in time would make the people heap to themselves Teachers contrary to the practise of good people and sober Christians 2 Tim. 4.3 5. From that care that it puts upon Ministers These publick places and solemn meetings puts a certain awe upon the Preacher that he dare not utter that but what he is able to defend and what he knows to be truth in regard it cannot be recalled without some stain nor denyed without abundance of sin in regard of the multitude that hears which private meetings and corner-assemblies and brew-house or kitchin Sermons clearly takes away it being possible to preach to recal and deny that to one of them which he uttered in another and to speak truly the Kitchin or Barn is a good shelter both against Ignorance Heresie and Falshood 6. From that honour they bring to religion Is it not more honourable for Christ to be worshipped by his Disciples in large decent comely structures the very walls of which hath a certain holiness in them to put an awful respect into the soul of him that enters to see a number of Christians praising the Lord with one breath in this house then to see the same number meeting in a Washouse Warehouse Backhouse or any other outhouse worshipping God When the Turk hath starely Temples the Jews clean Synagouges to perform that service their ignorance and infidelity leads them to SECT IV. Questions resolved Quest. 1. Whether those places may be consecrated Quest. 2. Whether those places may be termed holy Quest. 3. Whether such places that have been builded by Romanists may be lawfully used by Catholicks Quest. 4. Whether at a Christians Entry into those places he may perform his devotion Quest. 5. Whether it be lawfull to have Musick in Churches now Quest 1. Whether those places may be conscecrated When it is affirmed that Christian Churches may be consecrated or dedicated it is not granted that the Walls of it are to be sprinkled with holy water or that crosses are to be maâ—e on the pavement with Salt Ashes Water and Wine mingled together with many other Fopperies used in the Church of Rome But a solemn publick setting apart that building for holy uses and no other by preaching and praying which practise is lawfull 1. From the practice of Salomon and other pious Princes 1 King 8.63 having builded the Temple of the Lord at Ierusalem he and his people did consecrate or dedicate the same that is separated it from all secular or civil uses and appropriated the same unto God by prayer and sacrifice desiring that God would own it for his house and hear the prayers that should be made in it or towards it ver 9. which service was accepted and God promised so to do 1 Kings 9.3 the like did Zerubbabel at the building of the second Temple Ezra 6.16 The like did Iudas when he had raised a new Altar in the Temple of Ierusalem the heathens having polluted the other for three years 1 Mac. 4.59 which dedication was owned countenanced and graced by our Saviour himself Iohn 10.22 He was not it seems so scrupulous in his judgement as some in our generation are but that they value not Christ and they differing often in point of practise well may they differ in point of judgement The like we read 2 Kings 12.18 1 Kings 15.15 2. From the Law or rule of proportion if all along we find in the Scripture things that were appointed for the service of God consecrated and that service approved of countenanced and owned by him whether done to persons things or places what should hinder but that things and places set apart now for his worship and service might be also so deâ—icated were it a pulpit that God would bless the doctrine taught in it a Church that he would bless and cause to prosper the souls of such as delight in it and so of any other thing 3. From the practise of people in their several dwellings they will when they have finished a house set one room apart for a Parlour another for
brain they can lay it aside and flee to the Penthouse of the light within but Scripture is the lâ—st Expounder of it self for as it is the mind of the Spirit that is written it is the tongue of the Spirit that must interpret Isa. 8.20 The Scripture that is dark in one place must be opened by the Scripture that is light in another place otherwise it is not preaching but seducing 2 Tim. 4.3 3. Applying it for the edification of the Church This is the great end of preaching and the end of Gods sending Preachers into the world Ephes. 4.12 and in this this ordinance differs chiefly from that of Catechising Paul having spoken much of the doctrine of faith Heb. 11. makes application thereof Hebrews 12. having treated of judgement makes application thereof 1 Thes. 5.14 When a Preacher hath opened the sence and meaning of the holy Ghost in a portion of Scripture by Exhortation Reprehension Confutation Consolation he ought to set it home to the hearts of his hearers For the edifying of the body of Christ Ephes. 4.12 SECT II. This ordinance of preaching ought to be performed according to the will of God in this manner 1. Orderly God is a God of order and all his works are orderly he will have his word orderly every one is not to assume the office of a Preacher in the congregation of the Elders Every man must keep in that Calling wherein God hath put him and he that presumeth to preach without his call of which we have spoken before breaks order 2. Plainly He that preacheth must condescend to his hearers capacity Our Saviour when he preached was often plain that we might understand his meaning as easily as we understand a hens call when she would gather her young ones under her wings yet sometimes as a judgement God may give a commission to a Preacher to speak things not easie to be understood Isa. 6.9 For this reason our Saviour sometimes preached in dark parables Now preaching is plain 1. When it is sent home to the heart and conscience 2. When it is without flattery 3. When it is without deceit 3. Impartially The Scribes scape not the lash of Iohns Doctrine let the soul be afraid that his Maker will cut him off that Accepts any mans person or that gives flattering title unto any Job 32.22 4. Authoritatively Let their words be such as command attention who ascends the Pulpit stairs whatever they say let it be in the Lord Thus saith the Lord ought to be the preface and close of a Sermon 5. Freely Courage and spirit ought to be in his bosome that undertakes to deliver the Lords mind Men naturaly have hard hearts and he that would preach savingly must have an hard brow Ezek. 3.9 Ephes. 6.19 20. 6. Zealously he must so preach that it may appear he desires in soul his people to shun what he reproves to perform what he exhorts he ought to be jealous over Gods people that is a shepherd of the flock of Christ 2 Cor. 11.2 7. In the power and demonstration of the spirit he ought so to reason the case with sinners to convince the Gain-sayer to reprove the unruly to open the Scripture so sincerely and comfort so strongly that men may see and know the spirit of God to be with him of a truth 1 Cor. 2.3 SECT III. Touching the necessity of submitting to this ordinance much might be said we shall confine our discourse to these few things 1. It is the Soveraign means appointed by God to save them that believe 1 Cor. 1.21 There are some who hold it necessary to convert heathens but will not admit it usual for the confirming of Saints but it is otherwise It is needfull to beget a Saint to uphold a Saint to perfect a Saint They may account it foolishness as they do yet such as it is the wisdome of God hath appointed us to hear it Rev. 1.3 2. It is necessary for Preachers to be at all times preaching 2 Tim. 4.1 Wo unto them if they preach not which declares wo shall befall the people if they hear not 3. The people is lost and is known to perish that have it not Prov. 29.8 They are as it were made naked to their shame they have nothing to shield them or shelter them from the stormy blasts of divine wrath where this Candlestick of preaching is removed or where it was never placed there is no place for Christ. Gods presence is with his Church and his walk only among his Candlesticks All other places are in darkness and he that walketh in darkness stumbleth and perisheth 4. There is a special charge not to despise it 1 Thes. 5.20 and therefore it is much to be regarded he that contemneth it contemns him that appointeth it which is God he is not to be cast our irreverently that preaches it lest the dust of the earth judge them and therefere it is to be reverenced of all such as would believe for the saving of the soul. 5. It is effectual for the bringing of future and present generations nigher and nigher unto God Ephes. 2.17 there are still young coming into the world who by nature are children of wrath Whose fathers being Amorites and whose mothers being Hittites are aliens from the spiritual Common-wealth of Israel now this ordinance of preaching is a proper instrument for the circumcising of the heart by which they are made Citizens of the New Ierusalem and by faith made sons and daughters of the faithful Abraham SECT IV. As to every purpose under heaven there is a time there is an end for every thing under the Sun All Gods ordinances are designed for some end or other besides his own glory the end of all his purposes designs and undertakings Preaching he hath ordained for these ends viz. 1. That sinne might be discovered more convinceingly the whole Law or Word of God reproves and holds out sin but preaching by mustering and collecting all Gods threatnings together and laying them in the sinners sight holding them to his face seems to make him startle and really to tremble Acts 24.25 Mat. 3.5 2. That they may be condemned more inexcusably Sinners might plead their ignorance at the barr of Justice and excuse their sin in regard of the Scriptures deepness God therefore to clear himself from the least imputation of injustice stirs up his servants to open expound reveal and apply his Word giving by them unto his people line upon line precept upon precept shewing them their sin and making them know their transgression whereby their condemnation is the more just and their ignorance the less inexcusable 3. To set out the freeness of Gods grace the more effectually the grace of God appears in every line of the Scripture and each line may lead us to admiration yet this of preaching laying mans sinne before him with all just heightning circumstances discovering mans nature with its abomination opening hell with all its torments and then making known
yet converted but to places wherein the Gospel is by law established and the ordinances by law defended In such places constantly to preach without authority from the Church or charge of the soules he preaches to seemes not at all convenient for 1 Preaching is not only necessary for the Churches good the Administration of Sacraments is also to be observed and many things may occurre by providence necessary to be done for the Churches edification which such a one is not able to performe 2 It may breed an occasion of difference between the setled Minister and his people he that hath both authority from the Church and Charge of the peoples soules may by this person secretly be brought out the affections of the people there may be diversity of gifts one of them in speech may be bold the other in doctrin more found one eminent in prayer the other more powerfull in preaching this may open a door of division and be a fire-ball of contention between them 3 It gives too much liberty to passion no face so fair but there may be found some blemish no heart so holy but may have some lust no man so upright but sometimes may halt no preacher so sound but may preach errours Now to suffer one constantly to exercise his faculty of preaching among a people if he have erroneous tenets he may freely utter them having no engagement against them though he by the law of the Church should be made to recant or leave off preaching yet those whom he corupted might never be reduced to order Mr. Brown of Northhamptonshire who was the Father of the Brownists though he renounced his errour and took orders from the Church of England yet those whom he had subverted would never reform It is good therefore to prevent the worst that men oblige themselves to that form of doctrin by law established which will make them rather study to defend it then for the pleasure of any to pick a quarrel with it 4. It is none of those ways that God hath ordained for the building up of his Church such a constant Preacher can never be designed for the work of the Ministry for they are Apostles Prophets Evangelists which had extraordinary calls for that purpose and are now gone or Pastors or Teachers which have ordinary calls and to this day remain Ephes. 4.11 These men therefore having no call that is ordinary and the extraordinary themselves confess they want we may conclude to be none of those that God hath appointed for the carrying on of the work of the Gospel in a publick way 5. By the experience and relation of the aged such tolleration made faction and gave shelter to untained spirits when men would not through wilfulness and peevishness conform themselvs to the Laws of the Church by good and found advice established they were then protected under the notion of Lecturers who to please unsetled heads and some fond persons could inveigh at liberty against the Government ecclesiastical and when Law did lay hold upon them then call out persecution persecution In a word we say he that hath an unchast wife is to keep fast his back-door so those that would have the house of the Church freed from the doctrine of Incendiaries had best keep a bolt upon this Postern gate and suffer none to reach without either of the two things before mentioned Quest. 5. Whether he that is a Gospel-Teacher may lawfully own civil Titles of Honour There are spirits and they would be thought holy that are offended if a Preacher be called Lord and there are others they are near of kin that are angry if he be called Master however both may lawfully be done and owned by a Church-Officer 1. From the dignity of their office they are Masters in Israel and Doctors of the Law they are in high places and to them is committed such great power that Whom they bind on earth are bound in heaven anâ— whom they loose on earth are loosed in heaven Mat. 18.18 Unto whom God hath committed such great power they may have honourable titles given them conformable to that power 2. From the acceptance of it by former Prophets and practise of it under the Gospel Elijah was a Prophet yet he could hear Obadiah say unto him Art thou that my Lord Elijah 1 Kings 18.7 and not be angry Obadiah feared the Lord greatly verse 3. and his religion taught him to give honourable titles to Gods Messengers and the Messenger takes them without a check yea that these or such were the common Titles of Teachers by those that feared God may appear by these instances The Sunamite coming and falling down at the feet of Elisha Did I desire a son of my Lord and yet she is not reproved 2 Kings 4.28 neither is Elisha to be thought proud in receiving it Nichodemus came to our Saviour with the title of Rabbi and our Saviour owned him for a Master of Israel Iohn the Baptist is called Rabbi Iohn 3.2 10.26 and his Disciples call Christ by the name of Rabbi which is to say Master 1 Iohn 38. These titles being mutually given and taken by such makes it not unlawfull to receive the same titles of respect and honour now 3. From the Laws of the land if the King who is the fountain of honour put such a peece of Honour whether by Patent or otherwise upon any Church-officer there is there is nothing in the Scripture that contradicts the lawfulness of its receiving Ministers will sometimes own upon the same account the title of an Esquire why may not another own the title of Lord 4. Them that are against that sinless practise they are such as would be very well pleased if there were no Church-officer to be called a Lord that they might lord it over their lands and tenements yea would never be angry at the title if they could obtain it themselves and they who would not have them to be called Masters are such as would have them trod under foot and be Masters of their Pulpits considering this denial of theirs or anger of theirs against these titles is the less with wise men to be regarded Touching that place of Scripture against exercising Lordship Mark 10.42 As it takes not away authority out of the King of the Gentiles hands so neither doth it make it unlawfull for a Church-Officer to be called Lord so he lords it not in a tyrannical and oppressive way that Text purely teaching humility and love and yet we know of late dayes none was more tyrannical none more exercised unlawfull authority nor lorded it over the Clergy then those meek Lambs yet wild foxes that refused to be called Lords As for that place urged against a Ministers being called Master Mat. 23.8 9 10. where our Saviour condemns the Scribes and Pharisees for using of it who were not worthy of it in regard it blew them up with pride when they understand those words going before Call no man Father they
is a sin not supposed only but really and in its own nature he ought to take the admonition 1 As from God 1 Sam. 25.31 32. 2 Meekly as from thy Brother 3 Thankfully as from both SECT VII Quest. 1 Whether a Heathen may not be admonished Quest. 2 Whether Admonition be alike to be given to all Quest 1 Whether a Heathen may not be admonished In reâ—ard that the Scripture calls upon us to admonish a Brother we are not altogether to neglect any of whom we have hâ—pes of bâ—â—â—ering of what professioâ— soever he be For 1 By nature all men are our Brethen we are all of one stoâ—k and kind as through that relation may admonish him when he doth offend 2 By providence the Heathen Turke or Jew may be our neighbour and upon that relation he may be admonished at least as to civil crimes and as far as you can do good in spiritual but if he will not hear never bring it before the Church since she judgeth none that are without 1 Corinth 5.12 13. 3 By Law he may be our kinsman and this will lay a more particular engagment upon us to give him our best advice in things that may conducâ— unto his good bâ—t for the making of any judiciall processe for reclaiming of him in an Ecclesiastical way it is not to be done the Church leaving such wholly to the judgment of God When the Scripture calls upon us to reprove a Brother it holds out that above all others we should most heed a Christian not that altogether we should neglect any in whom we see the least hope of good Quest. 2. Whether admonition be alike to be given to all Though admonition be to be dispenced and given to all without exceptions yet it is not to be given without respect of persons we shall lay down several distinctions and so close this chapter 1 Betwixt age and age we ought to have a respect to gray hairs and reverence the hoary head 2 Betwixt person and person some are of a more bashfull and good nature then others 3 Betwixt calling and calling some are Ministers of the Gospel some not We ought to behold him as a Father 4 Betwixt sin and sin there are degrees of sin and there are degrees of temptation which the wife reprover is to observe CHAP. 14. Of Excommunication This is the effect of rejected Admonition so desirous is God of mens good that if they will not amend by wholesome reproof they should be corrected with the sharper censure of Excommunication the last refuge of an offended brother is the Officers of the Church and if their reproof be not accepted it ends in this severe correction which is either the lesser or the greater 1. The lesser excommunication is a keeping back the offending Brother from the Sacrament of the Lords Supper untill that satisfaction be given to the Church-Officer for the sin committed which is an acknowledgement of his sin before the Church in general or the Churches-Officer and the party offended in particular 2. The greater Excommunication is not only a keeping him back that is obstinate against the Churches admonition from that Sacrament of the Lords Suppet but a judicial cutting of him off from the body of the Church which is the Body of Christ and leaving him as a heathen to be judged at the Lords coming down to judgment Of this greater excommunication we shall speak of these following heads 1 The nature of it 2 The ends of it 3 The form of it 4 Resolve some Questions SECT I. The nature of this greater Excommunication will not be unknown to him that considers this description It is a judicial casting out of râ— factory stubborne and obstinate offenders from the Church of Christ and delivering the n over unâ—o Sathan for the preservation of the Churches peace and honour 1 It is a judicial casting out It is not to be done out of rash and furious passion but according to the Law and Rule of God and that not by every one but those to whom the power of binding is given and he not by his own authority but by the advice or at least the knowledge and consent of the most worthy Members of that Church from which the party is to be cast 1 Cor. 5.45 2. Of stubborn c. this is to be done after all admoniâ—ions counsels and reproofs of the Church are slighted and contemned It ought to be the last Act of the offended Church and all means are to be tryed to reclaim an offended brother before this be put in execution and practise an obstiâ—ate offender is properly the Subject of Excommunication The offence is not necessary alwayes to be in matters of fact Drunkenness Swearing Sabbath-breaking Perjury Blâ—sphemy but it will and ought to be extended to matters of another kind as Teachers of false Doctrine Disturbers of the Churches peace and Infringers or Contemners of her Laws 1 Tim. 19.20 Tit. 3.10 2 Thes. 3.6 3. From the Church of Christ Not to speak of those kinds of Excommunication which were used against Offenders in the Church of the Iews proportionable to these now used in the Church of the Christians It is affirmed that the party so judicially cast out is not a member of the Church of Christ nor was not before that is since his refusal to hear the Church in her admonitions at that time he began to be a Heathen and a Publican and these are not of the Church of Christ then he began to be as a Dog and a Swine unto whom holy things are not to be given Mat. 7.6 The Church therefore doth but pronounce the sinner to be what indeed he is that is not a member of the Church by which sentence the Church looks upon him as cast out or cut off from their body 4. And delivering them over unto Sathan this is the fearfull issue of Excommunication and yet no other then the Lords mind against that Corinthian for his sin of incest 1 Cor. 5.7 And Pauls practise for the Apostacy of Alexander 1 Tim. 1.20 Out of the Church is to be out of Christ and to be cut off from Christs body is to be thrown among the branches to be burned As a Judge by his sentence by vertue of that Commission given him from the supream Magistrate gives the Prisoner over unto execution being dead before in Law as soon as his fact was committed so the Church-Officer by vertue of that Commission given him of Christ Iohn 20.23 assisted by the Church-Members as Justices gives the sinner over unto Satan whose he was as soon as obstinacy appeared in him 4. For the preservation of the Churches peace and honour the end of the Church in this act is not the sinners damnation but his salvation Christs honour and her own peace but these things fall more properly under the next Section SECT II. The Church in this her Discipline hath before her eye and in this judicial sentence proposeth to herself
and Elijah Ahab and severall others but Kings being Gods immediate deputies upon earth who call them in question though rage universal as to punish him for this faults or correct him for his crimes who first even the Pope upon the one hand and Guisel upon the other These two though at odds between themselves yet ever agree and goe and in hand for the takeing away of that honour annexed by the King of Kings to his vicegerents upon this inferiour world before which be done let them goe about day by day and grudge that they be not satisfied That distinction of the moderate and rigid Presbyterians may be by this time may come into the readers mind a distinction that hides many an ugly face and treacherous heart possibly the moderate Preâ— will with more gravity and deliberation pronounce the sentence of excommunication against the chief magistrate then the other and comes to it with more sorrow of heart through the greatnesse of the crime then the other but yet he will do it being a principle with the Pres. that is the factious one or the Antiepiscopal on for otherwise Pres. is an honorable title and catholical as such and touching the distinction it is as a just one and grounded on nature there being as great difference betwixt these two as there is between staring and stark mad the one drives like Iehu furiously the other like the Spaniard is more grave stayed slye and cunning Quest. 2. Whether excommunication debarres from all society of the Church In regard that we are exacted to withdraw our selves from such and not so much as to eare with them thi◠〈◊〉 on is not to be passed over It is said then that exâ—oâ—munication hinders not 1 The practise of those dutâ—s that are grounded on the Laws of nature as the duties of Husbands and Wives Fathers and Children Masters and Servants Princes and People 2 Nor the practise of those dutys that are grounded on the law of nations as traffique and commerce An Excommunicated person must be to us as an Heathen and with these we may have trade 3 Nor the practise of such that are grounded upon the law of Common charity For we are bound to feed the hungry cloath the naked though they be or should be as Heathens 4 It debars not but in some cases from the hearing of the word Unlesse they be scoffers it being the meanes for converting of very heathens they are admitted to it and ought to be exorted to it but in no other ordinance do they enjoy any society with the Church and in no familiar or unnecessary dealing have we any thing to do with them but are bound to avoyd them that they may be ashamed and returne to the Church by repentance from which they were cast out through obstinacy CHAP. 15. Of Singing THis is the fourth and last direction given above for the words in dwelling and one end why the Apostle would have the word of Christ to dwell richly in the believing Colossians though some who would be thought unblâ—meable before God in love blames the Church for her keeping up this holy practise of singing Psalmes This gospell ordinance being set aside with others by some of this generation we come in the last place to defend and let us see 1. The nature of it 2. Some arguments for it 3. The manner of performing it 4. Resolve some questions SECT I. The nature of this ordinance is better known by practise then it is or can be by art which might be the reason why so many have handled it and few or none define it we shall give some description of it for methods sake and because motus naturae velocior est in fine we shall be the briefer It is a calling upon God by prayer or praise with an elevavation of the voice and prolongation of the words Daviâ— sung unto God by prayer and emptied his mind unto him by confession of sin this way Psal. 51. and again praised and magnified his name for all his mercyes Psal. 18. The same words wee utter quickly and expresse suddenly in praying or reading by keeping them upon our tongue and pronouncing them in parts with an heightâ—ned voice gives a being to that ordinance we call singing suppose we were to read and sing Psal. 35. Lord plead my cause aâ—ainst my foes confound their force and might Fight on my part against all those that seek with me to fight The same words being quickly read over and the letters joyned hastily together makes it a prayer read which deliberally uttered with a separation of the letters through the striking of the tounge and teeth makes it a prayer sung That of Saint Iames. 5. Iames. 13. contradicts not what hath been sayd the words not being preceptive but declarative showing only that in times of mirth the heart is better disposed to sing then otherwise and in times of trouble it is more apt or fit to pray then for any other duty SECT II. Were it not that there were some unreasonable men who want faith this practise need not now to have been disputed but without question used for 1 God hath shown himself eminently well pleased with it 2 Chro. 20.22 he declared his mind and pleasure touching this ordinances when in the celebration of it he sent destruction to his peoples enemys he may give us victory now over our sins as well as them over their foes then 2 Scripture commands it and calls for it Eph. 5.18 19. 〈◊〉 5.13 it is not an ordinance of humane or mans invention but is enjoyned us of God and we cannot find that ever those precepts was revealled and therefore they are now binding 3 The spirits and affections need it this ordinance by experience doth warme the blood and raises the heart in a holy quite to perform divine service men are sometimes dull in there devotion and crosses oftentimes damps their zeale which this act of singing helps and stirrs up 4 The Church of Christ had a promise of it Rom. 15.9 of the times we live in was it promised that this should by us be performed and therfore what ever fond people say against it it is not to be neglected 5 The Church of God in all age hath used it we read of it under Moses Exod. 15.1 and under the judges Iudg. 51. under the Kings under the gospell Mat. 26.30 Acts 16.25 no time can we find that ever had a Church but in and by that Church was this ordinance upheld 6 To no age did God ever limit it It was appointed practised to and in all ages when or where it was to cease was never made known or divulged by which we are as much engaged to sing Psalmes with grace in our hearts in England as ever the Collossians Phrigia 7 The Church militant above all other ordinances comes nearest to the Church triumphant by it In heaven thereis nothing but a continuall singing and praising God both by the Angels and spirits of
Our Saviour being of the Royall Trybe was born a Gentleman of this you have a part 2 Civill by riches Abraham was a mighty Prince of this you have a Competency 3 Moral by a vertuous life this made Jabez more honourable then his Brethren in this you have outstrip'd many of your companions 4 Celestial by being Crowned with glory and such honour have all Gods Saints which to obtain a firm standing unto and a worthy receiving of the Churches Sacraments are essentiall helps and furtherances In this tract you have their natures Catholically handled and purely though plainly taught unto which if you take heed you shall do well and passe for a true Son of the Church in the Register of the faithful and receive the sure reward of a Saint in the new Jerusalem the Mother of us all which is the prayer of him who is SIR Yours in all offices of love and duty Will. Annand CHAP. I. Of Sacraments THe seals of the Covenant of Grace are called Sacraments quia Sacramentâ— tractari debent a word though not found in Scripture as the word Trinity yet Sufficiently grounded in the same It signified of old that Oath or Engagement souldiers made to their Captain of their faithfulness and fidelity before they were listed in an army and without this military Sacramental Oath it was not lawful for any to draw his sword in a field Christ is the Captain of the Christians salvation and these Sacraments are Bonds and tyes on mans part to be the Lords and to be faithful unto him until death The doctrine of the Sacraments is the second work that we undertook in this backsliding generation to defend against the calumnies and reproaches of ignorant and unlearned men in prosecuting of which we shall in the general behold 1. Their nature 2. Their end 3. Their parts 4. Their number 5. Resolve some Questions SECT I. THe nature of the Sacraments may be thus known They are holy and visible signs ordained by God as seals of his promises representing that inward grace and goodness which he bears towards and intends to shew unto his people through the Lord Iesus 1. They are Holy and visible signs God was pleased in all ages to deal with his people in This way of Sacraments holding forth his mercy and will toward them by some visible sign presented to them Thus the trees of life and of knowledge Gen. 2.9 were Sacraments to Adam and Manna from Heaven and water out of the rock were for a time Sacraments to the Iews 1 Cor. 10.3.4 and water bread and wine are standing Sacraments or visible signs of Gods love unto Christians Therefore they are called Holy figures Marks Badges Prints Forms Patterns Representations Memorials Symbols Seals or Signs Evidently holding forth Christ and all his merits Gal. 3.1 2. Ordained by God Sacraments are in themselves not circumstantial but essential parts of Gods worship and therefore he onely is to be the giver of them none ought to inrrude that as a part of worship unto which God hath not given his consent Erroneous therefore is the Church of Rome even in this particular in binding her Members to five Sacraments more thâ—n ever God made or the Chatholick Church knew God must give the grace gift or mercy signified by that sign therefore it is fit he appoint the sign himself he appointed circumcision under the Law Gen. 17.10 and baptisme under the Gospel Iohn 1.33 3. As seals of his promises God hath declared in his word that he will forgive his peoples iniquity and remember their sins no more Ier. 31.34 and hath appointed the Sacraments as seals to this promise and all others of the like nature The Sacraments may be considered in a three fold manner and usually are 1. As instruments and so they awake and stir up the soul to lay hold upon Christ as God exhibites him in the Gospel 2. As signs and so they represent Christ and him crucified which is common to them with the Gospel 3. As seals and so they declare that the receiver is pardoned concerning that truth or deed written in the Gospel Matâ—h 26.28 3. Representing that inward grace c. Israel was Gods peculiar people whom he had taken out from among all nations to behold his glory and the outward sign or token of that was their circumcision in the flesh Geâ— 17.11 which as baptisme unto us signified and sealed their regeneration justification and sanctification through Christ Deut. 30.6 Rom. 4.11 4. Through the Lord Iesus This is the thing signified in all the Sacraments of the Church he is eat in the Manna and in the passeover drank in the water out ofâ— the rock he is in the baptismal water to wash the soul and take away its pollution and in the Eucharistical bread and wine to strengthen and comfort the soul God intending Christ to be the way wherein he will meet the sinner and the door through which he will admit him into his presence There are who make the Rainbow a Sacrament unto Noah Gen. 9.12 13. and when they shew that Christ is signified thereby and his merits represented by it as by a sign and his mercy declared as a seal to all that are beholders of that bow or the parties to whom that covenant is made which was with every living Creature I shall be of their judgement not before SECT II. THe ends for which God appointed Sacraments in his Church are chiefly these 1. For helps against our weakness we can understand spiritual things and heavenly mysteries the rather that they are represented to us by bodily and visible signs we are the more able to apprehead the efficacy or the manner of the blood in washing or purifying the polluted when it is mystically represented to us by water Our memories are fraile and the death of Christ may more powerfully be thoughâ— on by us when it is signified by bread and wine which is one cause of that Sacraments institution Luke 22.19 2. To confirm us against our doubtings the penitent hath the promise of the forgiveness of sins made unto him but the Sacrament gives him Gods hand for it God hath written it in his word and Christ hath sealed it by his last supper Matth. 26.28 3. To quicken us against our dullness Sacraments are bonds tyes covenants engagements and visible contracts that the soul makes of new obedience they are as it were spurs in the sides of a lingering heart making him with a holy compulsion to bear up to the Lord Jesus in points of worship and of practice 1 Cor. 10. 16.21 4. To discover that we are of his inheritance by his Sacraments his own people are distingushed from such as believe not in him or call not upon him Goliahs being uncircumcised 1 Sam. 17 36. was an argument to David that he belonged not to God by baptisme we are at this day known from all such as look not for salvation through Christ that being performed in his name as
Whether it be a sin to receive the Communion in a mixed congregation and if private examination be necessary By a mixed congregation the age makes us to understand 1. A congregation wherein any Communicant is not of the same judgement principle or opinion though in things circumstantial 2. A congregation wherein there are some Communicans that have sin in their mortal bodyes though it be repented 3. A congregation wherein there be drunkards or sweaters though adhearing professedly to the doctrine of the Gospel Unto which we will add this also though he was never reproved nor admonished by us The Question is then whether a man that hath prepared himself by sound hearty real and holy examination for that Ordinance may altogether forbear it and omit it upon the account of his knowing or foreseeing that such a drunkard will be at that holy banquet It is answered in the negative he ought not to forbeat upon any such pretence For 1. That Ordinance is not arbitrary It is not left to our own will and discretion that we may or may not as we will we ought to do our duty and prepare our selves to be worthy receivers if another neglect his and yet receive let him look to it the Lord is at hand 2. We might neglect other Ordinances as well as that we might refuse to read the Scriptures to pray to hear upon the same reason and indeed this doctrine as it hath kept some from the Chancel that is from receiving it hath kept others from the Church that is from hearing and this again hath kept some from the Scripture resolving to keep company with none but such as are altogether without sin and therefore the light within is their rule 3. God requires no such condition he craves faith repeatance and new obedience on my part but not that my companion should have the same or then I to be refused and my offering not to be accepted one Christian shall never be bound hand and foot and cast into utter darkness because another of the company wants the wedding garment 4. It is plainly against that Text 1 Cor. 11.29 he that eaâ—eth and drinketh unworthily eateth and drinketh damnation or judgement to HIMSELF therefore not at all to another he that prepares himself aright need not fear what the unworthiness of others can do against him 5. It would clearly take away this Sacrament out of the Church who would prepare himself to come if he should be cursed by anoâ—hers unworthiness or approach that table though full of faith with boldness except he knew that every heart at the table were as holy as his own and others that were as full of faith as he might hang down the head least his unworthiness procure unto them a judgement and so the devotion even of the devout should receive a bar â—nd be shut from all comfortable actings and holy duties This is not spoken to countenance prophaness but to inform the weak and tender conscience there being Laws in the Church to dâ—bâ—rth scandalous from that table and also thâ— ignorant which may and ought to be put in execution by the Church Officer after his admonishing the one and instructing the other for to exclude either of these without tryal save in case of necessity is arrogant and rash and without Authority but upon certain knowledge to debaâ— such is both religiously and lawfully done No Minister shall in any wise admit to the receiveing of the Holy Communion any of his cure or flock which be openly known to live in sin notorious without repenâ—ance nor any who have maliciously and openly contended with their neighbours until they shall be reconciled c. The scandalous are found out by the ear and secluded by Law the ignorant cannot be found but by discourse conference or examination which leads in the second part of the Question Whether private examination be necessary There is a twofold examination in reference to the Sacrament of the Supper 1. In respect of God 1 Cor. 11.28 men are bound and it is necessary for them to examine themselves 2. In respect of the Church that the ignorant and unlearned make not that Ordinance undervalued the Question is of this latter and amounts to this Whether the Church Officer may lawfully debar a sober pious Christian or one of whom he neither sees nor hears evil purely upon the account he will not submit to his examination a practice of late too commonly known nay several thousands have been excluded except they came under the tryal not of the Church Officers only but of his lay-Elders an office not heard of in the Church until these late years and are parts of the Church no more then those Anticks whose mouths supplie the places of spouts unto the temples but to let them pass it is denied private examination in this sence is not necessary For 1. The Scripture would have given some Item of it when the nature of the Sacrament is stated and examination required 1 Cor. 11. No word that tended in the least to this is written but every man enjoyned to examine himself 2. It cannot be shewed that ever the priests examined the fitness even legal of those that aproached the Paschal and yet the danger of unworthy receiving the one seems as great as the other 2 Chro. 30.20 1 Cor. 11.30 3. That Parable Matth. 22.9 is against this practice wherein the servants are appointed to bring in all that they could find without Order to try if they had the wedding garment the want of which condemned the party but not the servant Yet by the Law of the Church particularly of the Church of England none are to be admitted to that Ordinance until they have given sufficient testimony of their knowledge in the principles of the Christian religion Which Law though not expressed in Scripture in direct terms yet consequently it is approved In regard that the Church Officers are called Watchmen Stewards Shepherds c. which titles denote what a care they ought to have of their people or flock This even this being not taught unto the people was a firebrand of division between the Pastor and his people in these last days examination being by them required and that rigidly not declaring it as necessary in respect of the Church which would have satisfied the minds of all sober Christians but as from Scripture when the people knew that no such thing was required and they themselves not being able â—o produce the Text wherein in it was enjoyned It was pretty sport to hear men publickly and privately affirming that those who submitted not themselves to examination ought to be secluded for breach of that Order or discipline they themselves erected and yet not conforming themselves to those Orders that by Law had been established By which two things to all of understanding occurred First their arrogance to make Laws and compel the people without authority to submit under the pain of leâ—ser excommunication
or Superiours 1. Tim. 2.1 There are five sorts of persons cheifely need our prayers and we sin if they want our charity when we aproach the throne of God they are Magistrates or Princes Ministers or Evangelists Apostates or backsliders Heathens or Idolaters Saints or Religious 1. For Kings Magistrates or Princes whether we be under good or bad governours that God that hath set them over us commands prayer for them from us 1 Tim. 2.1 good men have done it for wicked cruel and Idolatrous Princes Gen. 20.17 Dan. 4.19 Dan. 6.21 also for good kings 1 King 1.29 and thy are the sonnes of Belial that do it not For 1. Their frailties and Imperâ—ections stand in need of it kings are but men in nature and have their failings witnesse Davids Ambition Hezekias forgetfullnesse Iosias rashnesse and Solomons wantonnesse Non tutum est semper bonum dare consilium Regibus was an old saying 2. Their dangers and their labours to procure our good deserves it they are higher then others so their care is greater then others no crown but hath its crosse if not visibly to their subjects yet sensibly to themselves Bonus Rex servus est publicus It was a true speech and had much under it that was uttered by the Emperour Trajan that the Sea and the Empire were pleasant to look upon but troublesome and dangerous to be upon 3. Our Christian profession binds us to it If we would not be thought to be infringers of the laws and examples Châ—ist and his Saints have layd before us we are not to forget our Soveraign when we minde our selves and justly may God shut that part of our prayer from him that is not attended with this piece of loyalty We may think it a slight matter to oppose magistracy but God is strong and mighty to uphold his own ordinance and through justice seldome can we see Traitors go in peace to their graves Scripture shews us that Zimry had no peace who slew his master 2 Kings 9.31 and though they should scape on earth first or last they shall receive damnation Rom. 13.2 This is a scripture truth and a secure or deluded conscience shall never be able to ward its blows Let a prince be a hunter after Innocent blood Let him be a known Hypocrite Let it be known that God hath forsaken him let it be known that an evil and wicked spirit possesses him let it be known that God hath designed another to succeed hiâ— all which we know to be true of Saul yet who can put forth his hand against him and be guiltlesse seeing he is the Lords annointed 1 Sam. 26.9 Every true Christian will pray with David the Lord forbid that I should v. 11. The Macedonians had a law that condemned and put to death five of their nearest kinred that were once convicted of treason In a word our goods our bodys our lives and our prayâ—rs are to be laid out in the service of our Prince or else we are traitors to the King of Kings and may be punished by his deputy here on earth 4. The good or the evil that they may be the cause of may force us to iâ— An oversight in the general may ruine a whole army a single errour in the pilot may sinke a rich ship Kings and princes like great oaks if they fall will spoyle thousands of the lower shrubs that are about them they are the eyes of the nations to prevent dangers and perceive conveniâ—nces It went ill with him in scripture that cryed out My head My head 2 King 4 19. Regis ad exemplum totus componitâ—r orbis It is observable in sacred writing that Israel after their rebellion from the house of David never had good Kings all of them being successively wicked which made the people desperatly prophane untill God swept all away for ever but in the house of Iudah which did cleave to the house of David we find good Princes making their people good and sometimes wicked Princes makeing their people sinners such influence hath the lives of Princes upon the practises of their subjects which consideration will make the Christian pray for his soveraigns happinesse 5. Their true title and lawfull succession calls for it since in their persons they must dye like men to avoyd future danger we are to pray for their successours that God would out of their loyns raise up seed to sit upon the throne the first Saint we find praying for a King is Abraham and his prayers are for the Kings seed Gen. 20.17 a local alleigance we owe to every Prince in whose country we are â—nd a natural to that Soveraign under whom we are born ' a great part of which consists in this doing for Abraham was a stranger and a sojourner in Gerar when he prayed for posterity to King Abimelech 6. The best of Saints both to the good and wicked Kings have done it 1 King 1.34 1 Sam. 10.24 2 King 11.12 Act. 28.29 Vivat Rex or regnes in aeternum was a usuall complement the Pinces of Persia gave their Heathen kings Dâ—â— 5. 10. Dan. 6 6. the same is used by Daniel A man greatly beloved then to the same kings and by all true subjects to this day throughout the world whether Christian or Heathen Dij te servâ—nt was the Romans prayer at the Installment of their Emperours Dâ—j te servent Feliciter Imperator es cumfilio im peres was the prayer of the inhabitants of Tysdrum when Gordianus was proclaimed Emperor Antonie Pie Dij te servent Antonie Clâ—ments Dij te servent Antonie Clemens Dij te servent vincis Inimicos hostes exuperas Dij te tuentur did the Roman Senators cry out having read some letters from Antonius their Emperour and God save the Kâ—ng was the usual petiton of the Hebrews at the anoynting of their Kings and the same is the acclamation of the Châ—istian at the Coâ—onation of their Princes What shall we say since the days of Gambrivins who according to Authors was the first that ever ware a crown or royall Diademe never had people morâ— reason to pray Give the King thy judgments O God then the people of these nations and for such as do is not let them know that the subjects of the South shall rise up in judgment against them and condemne them at the last 2. Ministers pastors or Evangelists must be partakers of our prayers and ought to be remembered of us when we appeaâ— before God When those Cedars as Sylvarus and Timotheus men of the highest rank seeme to be pillaâ—s in the caâ—tâ—h of God want the prayers of the people and call for it 1 Thes. 5.25 Rom. 15.30 Ephes. 6.18 19. Heb. 13.18 Pâ—il 1.19 shall others that are but as shrubs and in comparison of them seem to be but smal pins in the temple of the Lord go without our prayers These things ought not so 〈◊〉 bâ— For 1 Of all men they have the greatest discouragements in the works of their
calling there is a wo from God if they do not preach and they shall be cursed by man if they do the preaching of the will and mind of God is like that little book Rev. 10.9 sweet and pleasant while it is in their own mouth and thoughts but when it is in the belly and sent down to nourish the members of the body of the Church it is oft times bitter like gall as appeares by mens bitter words Not to speak of Devils the fury spleen malice rancour hatred disrespect and evill speaking of men is the usuall reward of a true preacher and though they think themselves possibly wise and conceit that it is good so to do yet St. Paul is of another mind as appears by the severall titles or names that he gives them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absurd men men of no topicks wholly made up of incongruityes unreasonable whose lives whose words whose actions will not be bridled nor kept in by law and order though it by the law of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 troublesome cumbersome wicked vexing persons 2 Thes. 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of no logick bruit beasts speaking evill of the truth because they will not understand it that is to walke according to it 1 Pet. 2.12 They would be thought wise though they be as the wild asses colt or as the mules and horse foaming out their own shame When they speak evill of these things they understand not and will not learn By these and such as these are the Priests of the Lord troubled and continually vexed so much that if God pulled not men fâ—om their studies by a secret impulse as he called the Apostles from their boats that office of the ministry would faile Let prayers therefore be made for them that are called unto that imployment that they may open their mouthes boldly and be delivered from wicked and unreasonable men 1 Thes. 3.2 Tâ—e best and most knowing are farre short of perfection there are and there will be something wanting in the Ministers now as well as formerly there was in Paul and Barnabas and Peter though they be as eyes yet they cannot say to the hands I have no need of you Apollos was mighty in the Scriptures yet thought it not below him to learn the way of God more perfectly Acts. 18.24 26. let prayer therefore be made for them that by their mouths God may dayly be more and more praised by his revealing of himselfe more and more unto them that they by them may be led into all truth 3 Ministers pray for their people It was the Apostles practice of old 1 Thes. 3.10 11 12 and 6 â—â— It is the close of every Epistle The grace of our Lord Iesus Christ be with you and grace be unto you and peace from God the Father is the usuall proem to their letters the same is now done by their successors and followers the people then in reason no requite their prayers with prayers again A heathen could say qui beneficium non reddit non magis 〈◊〉 quam qui non dat and there will be found at the last 〈◊〉 difference betwixt them that open their mouths and curse them and them that shuts up their mouths and speaks not for them and even this will aggravate their crime that they were prayed for which by the law of the the Râ—â—aliations would have prayers made for them againe 4 Their subversion and overthrow is sought after more then others predicare nil aliud est quam derivare in se furorem mundi said Luther I might adde Gehennae have they not been in all ages looked upon as the off-scourings of the world fit only to be thrown away as dust or dung What breast so strong or hard but hath been pierced with sharp arrows even bitter words whom did Ierusâ—lem slay more then the Prophets that were sent unto her who are more spoken against in this age then â—he tribe of Levi and that by men of all professions and by 〈◊〉 of no profession and by men of great profession and he that stands to the true catholick principles is h◠〈◊〉 is most filled with contempt by them who would be accountâ—â— the meek of the earth If we look on the right hand there they are defamed it on the left they are condemned and by both as 〈◊〉 they dare they are stoned Papists and Sectaries like the upper and neither milstone unites their forces and their strength to gâ—â—nd them to powder in their good name and then by the wind of persecution to blow them away these two comes about the Evangelists like bees carries in their rails stings to sting him and except he had the honey of a good conscience to annoint himselfe withall they would wound him to death The Sectary strikes him into the Popes hazard damning him Antichristian and therefore to be destroyed so many Bishops thy pronounce as so many Popes and so many ordained Preachers so many Bastards of the whore of Babol and therefore to be excluded the Lords congregation The Papist with his racket strikes him back again into the others Hazard damning him as Schismaticall and Heretical no death therefore more proper for him then staking and burning These two parties hath two sorts of persons who are most futious and eager in there persuites against the reformed Clergy they are the Jesuiticall society and the quaking sinner for the former we will pray as David in the case of Achitophell 2 Sam. 15.31 Lord turne their counsells unto foolishnesse and for the latter as the Father for the Child Matth. 17.15 Lord have mercy upon them for they are lunatick 5 Their slips and errours are most dangerous As beforâ— it is an errour in the pilot and therefore dangerous a mistake in the generall and therefore may be destructive it is a pain in the head and may be deadly It is a fault in the Phisician and therefore may be poysonous and so much the more dangerous then any of these as it may wound the soule and make it cry to all eternity Gal. 2.11 The very presence of a Bishop in his own Diocesse at a wedding is interpreted by the Law a licence and so the marriage passeth without dispute and errour oftentimes countenanced by a preacher may ipso facto be imbraced and received for truth prayer therefore ought to be made for him that he may discern between the precious and the vile and rightly divide the word of truth as a workman that needeth not to ashamed 6 Their want and losse is a ruine to any people It were â—asie to be shewed by former ages that when ever God removed those Gospel ordained Preachers from a people confusion darkness and Atheisme was the consequences of it In times of peace God gives them to his Churches for Shepheards In times of danger they are for watchmen in times of seduction they are as guides in times of war they are chariots horsemen never did the