of Church did the Apostle Paul write most of his Epistles to the Romans to the Corinthians to the Galathians and as in the text to the Thessalonians that is to the company of believers that lived in and about those Cities and Countries called to be Saints 1. Cor. 1.2 This National Church as the case now stands with us and for the better understanding of some things hereafter to be handled must be divided into the Romish Church and Reformed First The Romish Church by this we understand all those Christians that hold the new invented Doctrine of the Church of Rome that believe as that Church believes and in all points conform thereunto either in point of practice or in point of doctrine Secondly The reformed Church by this we understand those believers whether Nationall or Provinciall that have forsaken the Church of Rome so far as she hath forsaken the truth of the Gospel and cleave to the Ancient Doctrin taught in the Catholick Church whether by the Lord or by his Apostles or by Ministers sent from them whether taught at Jerusalem Antioch Athens or at Rome it selfe disowning the Doctrine of Purgatory praying for the dead worshiping of Saints or what ever as is contrary to true Doctrine such are the reformed Churches of France Helvetia Basil Bohemia Belgie Auspurge Wittemburge Saxony Scotland or England whose Doctrine in these and such other points opposing Rome as may be seen in their publick confessions Now know that all these together are but one and the same Church diversly considered for as the great Seâ— which is but one sends out her Branches and Rivers which receive names according to the Countries they pass through and become as it were distinst Seas as the British Sea the Germane Sea the Atlantick Sea Even so the Church sending her Doctrine through the Kingdome and Nations of the Earth receives a denomination from the place where she is received and from them whom she washes with water in the name of the Lord and so of old were the Churches of the Corinthians or Thessalonians and so now the Churches of France or England which yet made not severall Churches for as there is but one head one Lord one Faith one Baptisme one Bridegroom one God and one way to â—eaven so there can be but one Church but severall considerations of that one Church which we believe to be holy and Catholick and is the whole society and company of Believees Elected and appointed c. And now we have seen her whom the Lord loves This is the Spouse of Christ only and besides her we know no other this is she whom Men and Devils Hereticks and Infidels for the present labour to destroy and alwayes did desire to root out but all in vain Mathew 16.18 This is she whom Iohn saw as a Bride come down from Heaven adorned for her Husband Revelations 21.2 who is jealous over her and rejoyceth over her as a Bridegroome rejoyceth over his Bride Isa 62.5 He rejoyceth over her with singing Zepha 3.17 This is the body of Christ Ephesians 1.8 which from Christ as from the Head receiveth Life and Spirit by his Spirit she is governed in all things and of whom also she receiveth increase that she growes up Ephe. 4.16 This is she that for her justification by faith in Christ and her mystical union with him is in name and nature a Queen Christs Spouse for her Nobility the new Jerusalem the Brother Sister and Mother of our Lord the first born of God for her illumination perfection defence of Evangelical truth is called the light of the world a Golden Candlestick a Pillar of truth and for her Sanctification of life a peculiar People a vessel of Honour a Garden inclosed the Temple of the holy Ghost Sancta Dei Ecclesia est mater virgo Spousa This is she who from her fruitfulnesse in bringing forth many Children unto God is called a Mother and that is by keeping her Châ—stity pure from the embracements of the world and Sathan is known and esteemed a Virgin and from those engagements that she hath given to the Lord of constant fidelity to him she is honoured as the Lambs wife This is the Vineyard of the Lord which he hath planted in this world warred with his Blood fenced it about with holy Angels builded the winepress of his passion in the midst of her and is dayly gathering out the stones that do offend her This is she whose property it is to vanquish when she is hurt to understand when she is reproved to be in safety when she is forsaken to obtain victory when she is almost over-thrown to be strongest when she is weakest to grow highest when she is most crushed to be most glorious when she is most reproached to be honourably acquitted when she is scornfully condemned to be crowned when she is dishonoured to be rich when she is impoverished to be illustrous when she is despised then she is neâ—rest life when death is nearest to her He that is a member of this Church ought not to be calleâ— a Lutheran nor a Calvinist nor a Protestant no more then to be called a Petrir or a Paulis or a Nicean for following the doctrin of Paul or Peter or for adhearing to the positions of the Councels of Nice or Paphnutians for approving the opposition of Paphnutius in reference to the coelibat life motioned in that Councell since it is the doctrine of no private Person he believes in but of that that hath taught by the Spirit of God to the Saints in all ages therefore he is to be called a Catholick laying the ground of his Salvation on the foundation already and long agoe laid by the Prophets Apostles or Evangelists the opinion and invention of men being no part of his Religion or Articles of his Creed It is true the members of the Church of Rome subscribe themselves Catholicks but falsely many points of the Doctrin of that Church which they have made necessary to Salvation were not known by the Fathers and Teachers of the old Churches Unknown to the Apostles and to their Successors for severall ages when the fire of Purgatory first kindled We know and what Spirit or whose Breath first blew as it hath been demonstrated by Catholick Champions of this Nation and other reformed Churches Their own Histories discover that it hath neither the Spirit nor the word of God for its entry but the Bishop of Romes pollicy the peoples simplicity the Emperours inadvertency and Phochas's treachery for unto these causes may we reduce his Holinesses Supromacy and infallibility the foundation and Basis of all their other errors the Doctrin of Purgatory of Pardons of Auricular confession of Venial sin of Merit of Transubstantiation of Adoration of Saints Communicating under one kind of private Masse of the Pax of the Agnus Dei of Hostly or Ghostly processions we know to be but yesterday so that whosoever takes hold of this Doctrin deserves
and it is an errour so to believe and all that are of this judgement are Sons of God This is distinguished from the rest by the name Denkian he speaks out aloud that all may hear him that all the Devils and all the damned Soules shall at last be brought out of Hell and reign with God in glory This is called a Benckeldâ—an Polygamy he affirmes to be permitted in the Gospel of Christ it is a mighty holy thing to have many Wives You must note that it is the proper Language of every one of those severall Sects arising from the Spawn of this creature wherein also they inveigh against and are ashamed each of other but yet there is one Roman speech that is used by all these together and is the Dialect of them all in common Well we may cal it their mother tongue since we know she who suckled them taught them also to speak They hold it unlawfull to take an Oath before the civil Magistrate though lawfully called thereunto and hold it not unlawfoll to cut the throat of that Magistrate holding it a sin in any man to be a Magistrate most of them believe an earthly Monarchy after the day of Judgement and free will in spirituall things and account themselves onely the true Church They rebaptise and deny Baptisme to Infants maintain that there is no original sin with all Heresies more that have but a tendency to the overthrowing of all Kingdoms Nations Churches Common-wealths and States as hath been made manifest to the world by those that were eye-witnesses of their helish prancks murtherous deeds Blasphemous speeches Treasonable attempts unheard of cruelties unparalleld Villanies sacrilegious spoilings and Antichristian undertakings when by pretended Religion they had obtained to play the Devils in Germany and Munster An. 1520. at which time and in which place these severall Monsters appeared all of them in their proper colours for you must observe they discover not themselves further then occasion and toleration wil permit them but enough of this beâ—st Here is a Creature that will even make you cold to behold him though it self be very hot he is known by the name of Quaker he will prophesie at every turn hearing the Word reading the Word and preaching of the Word and receiving the Sacraments as seals of the Word is but hanging upon the Tree of knowledge So long as thou keepst him thou needst no Chaplain and when he goes away believe him and thou shalt sentence all outward worship as Antichristian In conclusion he will teach thy Wife to preach for nothing and having once learned it must be something that will make her hold her peace Now take your choice here is a Religion for every month in the year and I am prone to suppose that thy Grand-father was never so well stocked Yet to keep all fast Accept of this Hethernigonian he is a dapper fellow he will vow and maintain that the Doctrine of the Church of England is no true doctrine particularly because it teacheth that all men are sinners and for keeping but one Sabbath day in the Week or any Sabbath day at all since all days are and ought to be Sabbaths And lest thou shouldst be at any loss he wil carve you out a dainty Wainscoat box to put all thy other Religions in And indeed it is time to shut up for these foul Vermin are hurtfull to my own sight these wild beasts of prey have troubled the Church and must 1 Cor. 11.19 Were it not that I know the smell of these Foxes is good against the palsie I had not given my Reader this Present as an Antidote against the unsteadinesse of this age in which as the wild beasts in Africa meeting at the Waters engender with each other by which new Monsters are constantly begotten even so in this age by the meetings of Separatists and Hereticks there is such a mixture of Serpentine seed cast into the Matrix of itching ears keeped warm by the fair out-side of it's begetters brings forth in time monstrous Opinions and shapelesse births which after a little licking into form as it is said of the Wolf receives a name or mark of distinction yet differing in nature from those that were born before it no otherwise then a young Fiend doth from an old Devill My soul come not thou into their secrets and to their Assemblies mine honour be not thou united Each of these and all of these giving themselves out for the only true Church where should that soul once stand that enters in among them but as one groweth out of the sides of another becomes treacherous to its own body and calls upon all within hearing to hear onely that and each hollowing Come to me the poor creature must needs stand amazed and either come back into the Catholick whence he came which is seldom done or be of no Church or Religion at all which is often The Brownist he is of the spawn of the Anabaptist on one side and the Quaker comes from him upon another from the Quaker grows the Ranter who absolutely affirms that there is neither God nor Devil Hell nor Heaven and this is to go below a Heathen and deny the Faith held of Infidels It is said that Mercury could not shape a suit of clothes for the Moon in regard she was never of one bigness so neither can we so variable are they in Doctrine name them Churches each of them holding private points contradicted by another onely agreeing against the Catholick Doctrine of the Church of England like the three Brethren at the Siege of Ierusalem by Titus who agreed all against him yet had divers Battels fought in the Town between themselves It is no safe ground to bottom a mans salvation upon the Catholick Faith is the same in all Ages it is for the present what from the beginning it was and shall be at the end of the world what for the present it is it hath stood and will stand though the powers of Hell rally up against her there is but one Lord one Faith one Baptism and they remain ever the same let us therefore ever remain where they are taught not once turning aside to the â—â—ocks of the companions Cant. 1.7 5. Should we Church this rabble-rout as they have formed themselves at the same instant we must have strange and blasphemous thoughts both of Christ and his Apostles Did not Christ promise â—hat he would send his Spirit and that he should guide his Church into all truth Iohn 16.13 for if these be true Churches then Gods Church even the whole body of the faithfull hath for sixteen hundred years been lead into dangerous and fundamental Errors Then the Apostles have given wrong judgement in necessary points of Faith and contrary to the will of God have made Laws in his Church Unfaithfull have they been in several deep points to the Church that would noâ— once inform her that no member of her body but might at his
to preach to his people in publick but as a man should preach to heathens or at least as a stranger to Christians beholding them not as his flock in regard they were not of his private Church which made a vast breach between the people amongst themselves seting one part against another and brought an alienation of the peoples affections to their ministers and again of the Ministers toward them which hath made such a heart-burning in his age of one towards another that will hardly be quenched or cured 3 They gave above all things the greatest life to Hypocrisie No preferment no place of profit could be obtained generally throughout England but he only was thought worthy of it that was of such a gathered Church no certificate would passe except subscribed by some of the godly party of that place which godly party when it came to be framed w. s some or either of those congregated sinners all the other being never written in their book of life which made and it was visible that they made many of those that were aspireing after great things who had no religion no principles to go and declare the houre time and manner of their conversion this question this Chapter that book that Sermon which haply was preached by some one of that conference converted them and this made them babes of grace and by a certain repetition of their former life their former sinnes by way of confession wherein their parents sometimes whether dead or alive I know not met with some reproachfull expressions after this it was put to the vote and the party entered into the Church and ever after he was the godly party and a pretious young man and to be short the first preferment offered it self was surely to be his though a known Hypocrite and a known dunce before the learned'st and Godlyest that was of another judgement having not studyed the art of dissimulation so well as the other Many other things upon certain knowledge might be delivered touching those conventicles I should have said Congregationall Churches but being loath to discover the shame and withall hopeing to hear no more of them here shall be an end CHAP. 13. Of Admonition FRom teaching in matters of faith we are brought to admonishing in matters of fact common with teaching to all Christians Mat. 18.15 and an ordinance of God long practised in the Church and owned by all the faithfull Who ought to have nâ— Fellowship with the unfruitfull workes of darknesse but rather reprove them â— Ephe. â— 11 And a wife reprover upon an obedient ear is like an earing of gold and ornament of fine gold Prov. 25.12 It hath reference to things that are known but not done or not well done the subject or party that is to have it must be one that goes contrary to the truth revealed in the Scripture See we any man that is contentious a busie body an Idle person a flatâ—erer a tale bearer an unruly person a covetouse or an extortioner he is a person fit for admonition In this ordinance we shall consider 1. The nature of the duty 2. The necessity of it 3. The manner of it 4. The time of it 5. The person who must do it 6. The duty of the Admonished 7. Resolve some Questions SECT I. The nature of this ordinance partly 〈◊〉 from what already hath been spoken yet for orders sake take this discription 1 It is a reproving of the vices of our brother 2. In love and meeknesse To reclaim him from his sin and reduce him to the obedience of God 1 A reproving of the vices of our brother Admonition supposes transgression and where sin is found reproof ought not to be wanting but it is the vices of our Bâ—other by which we understand the Christian for others would but blaspheme the name of Jesus for whose sake they are admonished to return and repent For 1 The Scripture says a Brother Levit. 19.17 and Mat. 18.15 one of the â—amâ— blood with me begotten by the word of truthâ— whereby â— also was begotten inâ—â— a â—ively hope◠〈◊〉 2 Others would be apt â—â— blasâ—heme the holy name of Christ should a â—urke be admonished to renounce his erroâ—s in matter of fact or the Jew his in regard that the Law of Christ is against them he would but like a swine turn againâ— and rent you 3 Solomon adviseth his Son not to reprove a scorner Prov. 9.8 and Christ counselleth the same Mat. 7.6 those persons who after many admonitions remains incorrigible and mocks at religion when they are desired to be holy are dogs and swine and he that reproves them may get to himself a blot 2 In love and meâ—knesse herein lies the manner of admotion according to that doctrine of that great Gaâ—aliel of the Church St. Paul Gal. 6.1 but of this hereafter 3 To reclaim him c. here is the end both of publick and private teaching admonition hath amendment for its object and its aime if it be received it may turn the offender from his sin to God by mortification if it be slighted it may turn the sinner out of the Church by excommunication Of which hereafter SECT 2. There are many that say with Cain am I my Brothers keeper Gen. 4.9 and by this shifts of this duâ—y but these with the rich Man in torment may remember that they had five yea many brethren Luk. 16.28 Let us therefore in this our day be carefull for our Brothers gooâ— and admonish or warn them that are unruly 1 Thes. 5.14 1 From those places of Scripture that calls to have it and shews us that it was done Psal. 141.5 Easter 4.13 Levit. 19.17 Gal. 2.14 Eph. 5.11 1 Sam. 3.13 Nehem. 13.10 2 Sam. 6.21 All which places with many others gives a clear testimony not only of the duty that it is to be done but that it is profitable if done and dangerous if undone 2 From the growing nature of sin evill men will wax worse and worse admonition may reclaim him now but not afterward a reproof at first may reduce the sinner to obedienceâ— whenâ— stripes afterward may but harden him in his errour to curb sin in the bud or blosome and restrain it in the dayes of youth is an easier task by much then afterward the longer sinne stands like a tree it takes the faster rootâ— and that the longer it runs like a river will wash away banâ—ks and enlarge its dominion let one sin this day goe unreproved it will be afterwards acted with more strength will and delight 3 From that guilt that connivance brings upon a mans self silence is not alwayes a vertâ—e but sometiâ—es a vice when thou hearest or seest a Brother offend be sure that is a time to speak otherwise thou makes it thy own sinne and mayst be judged with him he for begetting of it and thou forgiving it education the sinfull security of old Eli touching his slender reproof given to his sonnes when they had wickedly
be taken Quest. 1. Whether swearing be an ordinance of or under the Gospel There are them that live about us and among us who denies that swearing is any part of Gospel worship and therefore though called thereunto refuse least they should sin but erroneously For 1. Swearing was no part of the Ceremonial law but used long before Moses and the ends of it are morall and therefore it is not abolished by the death of Christ. 2. It is prophesyed that the Church of the Gentils shall swear by the Lord and by the God of truth Isa. 65.16 Ier. 4.16 Implying that whereas they did swear by Baal and other false gods they should by knowledge be brought from that Idolatry and give that point of worship to the God of Heaven who alone is the true God 3. By a holy Apostle it is frequently done even by him who was an eminent preacher of the Gospel viz. St. Paul an oath is nothing but a calling of God to witnesse of the truth of that which is done or spoken that it may be received with the greater belief now how often doth that eminent servant of the Lord Jesus deliver himself in the very substance of an oath as God is my witnâ—sse Rom. 1.9 God is my record Pâ—il 1.8 God is my witnesse 1 Thes. 2.5 10. God knoweth 2 Cor. 11 11 31. Before â—od I lie not Gal. 1.20 I say the truth in Châ—istiâ—n Christ I lie not Rom. 9.1 As the truth of Christ is in me 2 Cor. 11.10 I speak the truth in Christ and lye not 1 Tim. 2.7 All which are as substantial oaths as any we read of in the oâ—d â—â—â—pensation 4. Even in the close of the Gospel we find a holy Angell to swear Rev. 10.6 we pray that the will of God may be done by uâ— as it is done by the hoâ—y Angels and hear we have an Anâ—ell for greater certainty sealing his threatning by an oath From these reasons we may without errour conclude that the oâ—dinance of swearing is in full force and power under the Gospell to all intents and purposes any thing that our adversaries can bâ—ing to the Contrary notwithstanding Those texts Math. 5.34 and Iames 5.12 speaks of swearing in our common communication and of such oathes as are sworn by the creatures as may appear by the contexts not of Judicial swearinâ— oâ— any other kind of oathes when necessity and authority draws men to it for clearing of the truth and ending of controversie against which the Gospel speakes not one word but confirms it by severall passages yea St. Paul writing to the Hebrews says Heb. 6.16 That an oath for confirmation is to men an end of all strife not that it was but it is q.d. while I am writing and preaching now when the found of the Gospell is gone over all the world is an oath the end of strife and that not to some only but to men i.e. to all sorts of men whether Jew or Gentile now had it been a sin to have used an oath under the Gospell for that end we should have heard of it in this most proper place or in some other And if any will be contentious let them consider that Pauls before God I lye not 1 Gal. 20. and the Angells by him that lives for ever is more then yea yea and yet who dare reprove either of them of sin To this doctrine consents the reformed Churches of Helva Art 30. of Ausp Art 16. of England Art 39. the Art itself is this Art 39. of the Church of England As we confesse that vain and rash swearing is forbidden Christian men by our Lord Iesus Christ and James his Apostle so we judge that Christian religion doth not prohibit but that a man may swear when the Magistrate requireth in a cause of faith and Charity so it be done according to the Prophets teaching in Iustice Iudgement and truth Quest. 2 Whether the Oaths of Allegiance and Supremacy required by the Kings of England c. of their Subjects may lawfully be taken That Covenants or oaths in cases of necessity or suspition may be made by the subjects of a land to their lawful Prince appears by that Act of Iehoiadah at the Coronation of King Iehoash 2 King 11.17 where we have the footsteps of a Coronation and allegiance oath but to come to the matter in hand either of these oaths may lawfully be taken For 1 Swearing is a Gospell Ordinance and therefore under the Gospell may be performed being ratified taken and used by a holy Apostle and blessed Angell 2 There is nothing in them oaths that is contrary to the word of God God who made the heavens is only called to testifie the reallity of the intentions 3 The taking of them gives assurance to his Majesty of his Subjects faithfulnesse and loyalty and indeed as the case now stands he may be suspected of disloyalty that will not satisfie the law in that particular 4. It is but equall that subjects swear to defend his Majesties honours and prerogatives since he hath sworn to maintain his subjects rights and properties Next swear not at all the grand objection is his Majesties supremacy But 1 It is under Christ none acknowledgeth him as absolute head of the Church that being his sole prerogative who is King of Kings and it would be considered whether God hath not made as good and as many Laws touching the government of the State as he hath for that of the Church yet who will thence conclude that the Magistrate is not supreame in civill affairs that is next immediately under God For no otherwise is he head that is governour of the Church 2 It is only to exclude the Popes Authority His holinesse at Rome looks upon all Kings and Emperours as his Vassals and servants and did he not exalt him above all that are called Gods he would want one mark of the Antichrist 1 Thes. 2.4 by the way they being called Gods we are to know that none on earth no no Presbytery their superior nor contain the Pope therfore pretending a power over the Church making himself or giving out himself as head of all civil Ecclesiastical officers and withall making the Church to be so absolute a distinst body from the state that no state officer whether the King though he only be supream ought in the least to meddle with it or if he do to be excommunicated or deposed for his presumption this power is by this Oath taken from the Pope and given to him that is the true as the Pope makes the Church to be so absolute a distinct body from the state as that the state hath nothing to do with it or in it there are them in our dayes to be quit with the Pope that would have no Church officer in the least to meddle with the state supposing such an absolutnesse in the one that it hath no coherence with or dependance upon the other in this absolute sence the
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
This Errour in point of worship you may call Idolatry But beware that you take not decent or comely Ceremonies for essentiall parts of worship The Apostle urging women in the Church of Corinth to be covered 1 Cor. 11.6 that which they might think was too much precisenesse in him for we may be apt to suppose he discontented them that did otherwise was decent in his eyes and commanded to be done but not making it a point of worship nor pressing it upon them as part of Gods service declares that ceremonies may be used in but ought ever to be differenced from the worship performed In brief whatever Ceremony of what nature or kind soever that is enjoined that is not contrary to the Word of God and by the Officers of the Church thought comely to be used as tending to make that worship then used to be the more Reverenced and esteemed by the performers is not to be opposed This age discovers what a dis-respect contempt undervaluinig thoughts most men have even good men in a great measure of the house of God table of God service of God and Servants of God since decent and comely ceremonies were banished from the Church of God and where such ceremonies are injoyned and thou separatest thou art guilty of renting the seamlesse coat there being no cause for making that separation justifiable For Hereâ—â—e then and Idolatry only then is there a cause of separation and what ever is more then these cometh of Satan Wherefore though our departure were a trouble to them sayth Reverend Bishop Iewel speaking of Rome yet they ought to consider how just cause we had of our departure And in another place he saith It is true we have departed from them and for so doing we give thanks to Almighty God but yet from Christ from the Apostles and from the Primitive Church we have not departed Romes Heresie and Idolatry gave a just ground for the Reformed Churches separation But In our days there is made such a separation as by no Scripture can be justified there being nothing in matter of doctrine taught nor in point of worship performed that in the least contradicts the Word written or the worship injoyned and therefore their sin is the greater tending to the destroying of that love charity concord union that ought to be in and amongst the members of the Church we must not cut off the arm for every scratch or smal hurt much lesse cut off our nose because it seems to stand awry through a false glasse neither ought we to separate from the body of the Church for every small errour in it as for every Ceremony that in our judgment is amisse and indeed those that are most separate from the Church now in the highest points of doctrine and fight against her did but at first dislike her Ceremonies so dangerous it is to yield in the least to the sin of Schisme for the hurt in that quickly turns to the Gangreen of Heresie Those that disliked her Suâ—plice now scorn her preaching those that disliked her prayers will not now pray at all those that disliked standing at the Creed now will fall down to no God those that disliked her Crosse in Baptism now scorn the Spiritual washing those that looked sowr upon my Lord the Bishop now casts stones at the Preacher Master G Those that dug down her Altars now would pull down her Churches they that saw her kneel at the Lords Supper and grumbled because she sate not are now so holy that they scorn it Which thing duly and seriously weighed might make men afraid to play about the hole of the asp or to put their hand in the Cokatrice den nay to touch it were it but with a stick least as it befals him that toucheth the Torpedo a spiritual numbnesse or Judiciall stupefaction befall them that they shall noâ— move one foot forward in a right way more Seldome can we see them returning to their mother Church and to that doctrine wherein they were baptized but like sheep out of the Fold as soon as out of the Church porch they wander further and further and so far they are gone that for the present I am not disposed to go after them but to such as are within hearing I give this short direction viz. to behold such as have gone before them that at first did but stâ—mble at straws were troubled at trifles thought to have gone no further yet whither are they now hurried look back to the Church you have left view her orders her Sacraments her points of worship study them try them by the Sciptures if you can find them contrary or repugnant to the written Word of God stand stil and save thy own soul but follow not them for they went in the way of Cain and run greedily after the errour of Balaam perished in the Gainsaying of Coâ—e Clouds without Water carried about of Winds raging waves of the Sea foaming out their own shame wandring stars Jude 11.12 13. By good Words and fair Speeches they deceive the hearts of the simple not for our Lord Iesus Christ but for their own belly Romans 16.18 Quest. 7. Whether more Religions then one may be Tollerated where the true Church is Established In the opening of this Question knowing the times wherein I live and the fewnesse of my years I will not shew you my opinion but you shall hear the Judgement of a Master in our Israel that was gathered with gray hairs to his Fathers and lately fell asleep One Religion is to be Tolerated and no more to be publickly taught then one 1. Because there is but one God who is the object of Religion his Essencâ— being simple and indivisible his worship is also to be diversitie of Religion breeds and produceth only diversity of Opinion touching God which in time may in the conceits of men dâ—stroy his unity and Onenesse 2. As there is but one truth so there ought to be but one Religion for false Religions either teach to worship false Gods or else in a false way and manner to worship the true God which made God himself in constituting the Church of the Jews in a strict manner to give charge touching that and in his constituting the Church of the Christians to do the same by commanding them to stone that Prophet that taught otherwise and us to curse that Angel that should teach other Doctrine then he did then by Moses and now to us by his Son give teach command and appoint Deut. 13.1 Gal. 1.8 3. There is but one Church which is the ground and pillar of truth 1 Tim. 3.15 and one Spirit to lead that Church in the way of truth and therefore there ought to be but one Religion which is the Doctrine of that one Truth 4. There is but one way to heaven and eternal Life in which way few through ignorance and errour walk or find and ways to Hell and destruction which many through corrupted nature fall
in and run in It is dangerous to have or to suffer any to stand at the head of that way to call in Passengers from that road which leadeth unto life since men of themselves are apt and prone enough to turn from it and go in the contrary path 5. Religion is the foundation of States and Kingdoms and diversity of foundations will never keep up long a building herein we find those States in Scripture to stand surest whose Kings feared God and they that feared put down all false worship 6. Religion is the band and cord by which the unity of the State is preserved if there be heard diversities of Doctrine and the unity of Faith broken either the people are divided in their affections or among themselves and against their Princes or their Governours Hence proceed burnings emulations strifes envy malice sedition faction Rebellion Innovation treachery and disobedience and infinite more mischiefs Let me add two more 7. Let all diligence be used to keep out or subdue false Religions Satan will keep them in we know by the Proverb Where God hath his Church the Devil will whatever man do to the contrary have his Chappel A toleration seems to bring stones and timber for the enlarging of it and making it a Synagogue 8. The Angels of the Churches of Pergamos and Thyatira Rev. 2. are blamed for tolerating false Religions taking it for granted that there is but one true ziz the Catholick one of them had them tolerated possibly not by Law but by connivance and indulgence who taught the Doctrine of Balaam to eat things sacrificed to Idols and to commit fornication whether natural or spiritual and the Doctrine of the Nicholaitans which God did hate then and yet in this Age it passes for true Divinity with many The other suffered Iezâ—bel who called her self a Prophetess first to teach and then as a proper consequence to seduce our Praedicantiffs do the same and yet plead for a toleration since Paul gave out a Law concerning womens teaching I Tim. 2.12 we finde none but this Iezabel undertaking such an Office It is observable that the Angels of the Church are reproved for bearing with or suffering them so to do and they were the Church Officers Ministers or Bishops by which it seems they had power and authority to restrain and controul them to pull them out of their pulpits and to stop their mouths Whether they were Lords or no let their power and authority speak to do this was Lord-like in my apprehension and not to do it was a ground of Gods accusation Rev. 2.19 20. This Authority was it from heaven or of men If from Heaven then Church Officers have power to controul and put down both Balaam and Iezabel and to stop their mouths and yet not to be accused for Factious If of men then Church-Officers ought to put their power in execution and resist and stop the proceedings of lawless persons command that none hear Iezabel and stop the mouths of all irregular and presumptuous Teachers and not to be accused as busie-bodies and though they be yet let rather men accuse them for performing then God should accuse them for not doing their duty Yet if the Religions be such as do not overthrow the fundamentals of Truth or such as disturb not the Government established in that State Church or Kingdom wherein they be and that the Professor of those Religions be not factious ambitious or pertinarious having no other end in holding their opinions but Gods glory and the satisfaction of their own consciences and willing to be taught and be convinced of their errors diversities of Religions may be tolerated but in private only time may produce a renoâ—ncing of them when violence might harden them God hath his own times of Calling men and let the humble good honest Christian have his time Wise States Kings and Princes for this cause have granted a private toleration The very Turk who is zealous in his Religion grants this it is especially to be granted in times of great infection then indeed a total suppression in private of different opinions might prove and end in a great disturbance both to Church and State but Philosophandum est sed paucis Quest. 8. Wherein consists the Individuality or singleness the Vnity or Oneness of the true Church That the Catholick Church is but one is both asserted in Scripture and believed in our Creed and though it be scattered up and down through the world in every Kingdom Nation People Province Common-wealth Countreys and Dominions that are known in the earth from La Mairs Straits to Greenland from Sancta Creek to S. Ians yet differs no more then one member of the body differs from another the question then is this what is it that like Arteries and Ligatures Sinews and Nerves holds such a vast body together that the Church of God in this place is not a distinct Church of it self from that that is in another but only a part of it differing as a bone in the neck from that in the foot of the self same body one may be preaching or hearing the word in the Country of the Great Mogul another in Iapan and another in Pauls at London and yet he in one and the self same body And as the Sea receives divers names according to the Countreys she runs through though all but one Sea so the members of the Church Triumphant above in heaven and those of the Church Militant beneath make but one body differing only as a mans upper from his lower parts this Unity consists 1. In a consenting of all of them to the truth and doctrine of the Gospel for we know no Church but the Christian what ever is written by the holy Ghost through the Ministery of the Apostles and Disciples the best expositors of the prophets Psalms and Moses whether made in it and to be done or said to be fulfilled in it and done the whole society of the Church whereever they be scattered believes it and readily consents to it as a Canon of faith and manners 2. It consists in the consenting and unity in reference to the Sacraments of the Gospel the same Sacraments for number for nature that one part holds to be profitable for the Souls of men the same doth the other it is true there are many Churches that differ from another in more externall and Ceremoniall points it is the current doctrine of all reformed Churches and of England Art 34. that it is not necessary that ceremonies be alike in all places but may be altered as the People or Officers may teach and think meet but as touching the essentiall and necessary truths as the ends the uses the Author the profit of them all Christians of the Catholick Church hold one and the same thing 3. I consists in the consenting to and unity in holding the utilâ—â—y and necessity of hearing and obeying a Gospell ministery where it is to be had it is a Catholick
silver which might give the Occasion of the Fable These Colossians our Apostle would have them turn as it were by faith even dung into gold Moses esteemed the reproaches of Christ great Treasure Heb. 11.26 and would have them desire to do so nay wishes them and commands them to do so when they have tryed all they will never have cause to repent of their choice If the Word of Christ dwell richly in them Psamneticus a King of Egypt gave Verdict that the people of this Country was of greatest antiquity for heshutting up 2 children forbidding that any humane company should come nigh them that he might understand what Language was most ancient and most natural to men the Babes were all that time suckled by Goats at the expiration of the which two years the Infants pronounced only the Word Bee which in the Phrygian Language signifies Bread which they had learned of the goats cry Our Apostle would have the Colossians to shut up their Infants ears from the doctrine whether of Heathenish Idolatry or Jewish Ceremony and by embracing of the truth become of the oldest and truest Religion which was unknown to the Gentile and shadowed out to the Jew and learn the Language of Canâ—an the Word that shall be as bread that the King of Saints might give this good report that they pleased him which he shall do if they let the Word of Christ dwel richly in them This Chapter is filled with divers Christian duties which the Colossians during Pauls imprisonment at Rome are exhorted to perform and walk by and they are either such as concerned believers in general of what sort or condition soever qua believers or such as concerned their particular Relations to and with each other as qua Fathers or qua Wives c. His generall Instructions extend themselves to the 18. ver and may be reduced unto these heads 1. For the right ordering and placing of their affections though naturally they be as Sisera nailed to the things of this world he would have them rinched off and set upon things that are above v. 1. Nempe per serium studium pretatis 2. For the mortifying of their Members that are on earth Metonymia subjects understanding those Earthy sensual natural brutish lusts desires inclinations actions that war against the soul As Fornication Uncleanensse v. 5. which they must put off now together with wrath anger malice v. 8. q.d. hoc â—empus alios mores postulat Now you are become Christians you must not live as you did you must now walk worthy of the Gospel 3. For the exercising of holy and sacred virtues as Mercy kindnesse humblenesse meeknesse as the Elect of God v. 12. q.d. Deus vos dilexit in Christo ex misericordia elegit ad vitam aeternam ergo vos diligite alii alios c. God having shown all these graces eminently to be in himself for their good he would have to be in them for they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intrals or bowels of mercy towards each other for their own good yet more they are to put these on that as they would notbe seen without their cloaths they should never come abroad without their graces some indeed use Religion for a cloak to put off and on at their convenience but Religion should be worn as a garment as an inward garment bowels of mercy such garments as we cannot live without without starving and truly where there are not bowels of mercy to keep our affections warm Love wherein consists the very life of Religion soon waxeth cold 2. His particular directions such as concerned their particular relations to and with each other whose measure reacheth almost to the bowels of the 4. ch and may be reduced to these principles 1. Of Husbands and Wives v. 18 19. 2. Of Fathers and Children v. 10 11. 3. Of Masters and Servants v. 22. Vt Sol inter Planetas medium locum occupans c. As the Sun among the Planets so is my Text placed in the midst of these directions giving light to those above and communicating splendor to those below that these Colossians might know both the one and the other that they might be performed with as great a zeal by them as they were by the Apostle proposed to them he will have the Word of Christ to dwell in them We might be mistaken touching the nature of bowels of mercy and teach others to neglect great points of duty were it not for this Worship of Christ this wil raise up their affections to the things that are eternall and cause a holy and a decent respect to be given to each other so long as they behold the things that are temporal In the body of the words we may behold two general parts one tending to the perswading of those Christians to the study and practice of the whole word of Christ Let the Word of Christ c. The other inducing to the speciall practice of a part of it viz. Psalms Hymns and Spiritual Songs In the first part you have these particulars 1. The Author of that Word he would have so studied that is Christ the Word of Christ. 2. The manner how we must study it follow it or enjoy it that is expressed by the Word Dwelling 3. The persons whom he would have it so dwell withall or in that is in you 4. The manner how he would have it to dwell in them that is 1. Richly 2. Wisely 5. The ends why he would have it so to dwell in them 1. That they might teach 2. That they might Admonish one another In the Latter take notice distinctly 1. Of the form and manner how he would have those Psalmes Hymns and spiritual Songs used that is with grace 2. with affection in their hearts Non vox sed votum this is the best Tune to any Psalm 2. The Object of their singing or the end they propose to themselves that is the Lord. Cantemus 〈…〉 He that sings more for the praise of the Lord then for carnal pleasure or worldly delight may be called the chief Musician Dum gratiae ti aguntur pro acceptis beneficiis In their returning thanks unto the Lord for his favours their hearts must be lifted up through grace unto his glory which is ars bene cantandi the highest note of all Before we come to any doctrinal Observation we shall enquire after these particulars which may give us light more fully into the Text in an extraordinary manner viz. 1. What it is that here is called the Word of Christ. 2. What is the Importance of the Word Dwelling 3. The parties he would have the World to dwel in 4. What is held out in general by the words richly and in all wisedome 5. The Discrepancy or Identity let the Phrase be pardoned between Psalms Hymns and Spiritual Songs which shall be done in these following Sections SECTION I. LEâ— the Word of Christ The Word of Christ may be taken two ways
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
Officers of state may have much matters concerning God his worship his honour touching religion now who more competent and fit to reason and debate withall then those spirituall persons I leave the reader to consider in such cases without question they are chiefly to be imployed It is not safe to interpret Scriptures without the ayd help and assistance of them who are more conversant in such writings as we have had sad experience of late dayes among our Grandees 5 From the benefit that would thereby accrue to the people and honour of the Clergy we see that every factious spirits boasts of his contending and will not much value his falling out with the minister this will put a bridle in the mouths of horses and mules and for quiet spirits if occasion of Law suits be given a minister through his learning calling gravity may bind his Parishioners to the peace without troubling his Clerk or taking any suretyes save God and their own consciences 6 It is consistent with their ministeriall calling it serves to the end of keeping up the Love of God and the Love of man to the cherishing of godlinesse and suppessing of wickednesse 7 From that inseparable interest that the Church and state hath to each other there are scarce any causes so purely civill but have something of spirituality in it nor scarce any so wholly spirituall but something in order to temporals is in it It is fitting therefore in such cases in court of judgement to have such persons as can determine touching the nature of the thing then in controversie 8. Those persons that are against it are such as fear that should some civill power be put in the ministers hand it might not only be a meanes to have him respected by others but they durst not crush him trouble him contemâ— nor indeed outwardly despise him as they do This makes them being taught by the Jesuits to affirm that ordained Ministers are not to bear offices in the Common-wealth both against Scripture and reason If it be said that the Apostles had no such power answer may be returned as before the Laws of the world ran against them the judges of the earth made them their prisoners rather then their assisters but after persecution ceased and Christianity established then what Christian comon-wealth almost throughout the whole world but made use of them in temporall affairs and particularly England untill this late unhappy reformation and what profit she received by their abolishing may be quickly and easily summed up she hath drank of the new kind of government and if she be not drunk with astonishment she will say as men of the new wine that the old is better Thus have we considered the three circumstances touching publick teaching proposed above our Meathod now leads us to the thing it self It is twofold 1. A laying down the principles and foundation of Christian religion and this is called catechising 2 A building upon those foundations by way of doctrine use and this is called Preaching two ordinances set at naught by many that wish not well to our Ierusalem we shall speak of them in their order CHAP. 10. Of Catechising THis word Catechise comes from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is translated in our Bibles to instruct Luke 1.4 To inform Acts 21.24 And to teach 1 Cor. 14.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I might catechize teach or instruct others In this ordinance we shall discover 1 What it is 2 How it is to be performed 3 To whom it must be performed 4 Who are principally to perform it 5 Why it is to be performed 6 Resolve some Questions SECT I. The nature of this ordinance may be understood by this plain description It is a teaching or unfolding the grounds and principles of Christian religion by way of question and answer There is nothing here needs explication and therefore we may passe it the sooner over It teacheth the grounds and principles reduceing the parts of religion to some few heads for the better preserving them in the memory Our Saviour comprized the whole body of the law into two parts To the love of God and to the love of ones neighbour Mat. 22.37 Solomon draws the whole duty of man into two parts also viz. to fear God and keep his commandements Eccl. 12.13 Paul draws all unto faith and repentance Baptisme Imposition of hands the resurrection and of judgment Heb. 6.1 So doth catechizeing draw those truths that are enlarged in preaching like an open hand into the closed fist of some larger head that it may be the better remembered understood and taught both by the catechist and catechized SECT II. This kind of teaching artificialy is to be caried on and ought to be performed with a great deale of circumspection or then it may rather marre then make a young beginner It must be done 1 Orderly In this the laws of method must be exactly performed he that would teach that God made the world out of nothing must first teach that God is Almighty 2 Plainly The subjects trained up in this exercise are usualy such persons as cannot understand high and sublime matters as a tender Mother will spreak to her spradling and smiling Infant such words which it can understand so must a wise catechist to those whom he desires to informe saying without tropes and figures Come children c. Psal. 34.11 3 Tenderly Where there is a fayling if it be possible for him that catechises to hide it without errour let it never be disclosed the smalest bone cannot be joynted when broken without pain so neither can the smalest error be made manifest without shame Encouraged all ought to be That is thus taught and this is one way to passe over their failings in publick if it be possible As David said touching Absolom Deal gently with the young man for the Lords sake 4 Frequently A Catechisme is almost never learned for when a man hath done he must begin there must be a repitition Every year must the Israelits instruct their Children touching the doctrine of the passover Exod. 12.26 27. As young beginners will often run over their letter with a dry pen so must tender Christians often go over their Catechisme untill the doctrine therein contained become familiar 5 Soundly Corrupted doctrine is not fit for a Catechist this were to give poyson in stead of milke to a new born babe if the principles of religion he to be planted in a young Christian be sure that they be â—ound Rotten Timber in the foundation is dangerous so corrupt princiâ—les for the ground-work of Christianity is deadly SECT III. Touching the persons who must be so taught we must 〈…〉 as large as ignorance Where ever we find ignorance to dwell 〈◊〉 it is a proper place for a catechist but yet for methods cause we shall take a particular view 1 All that are born in the Church All that are baptized with water ought to be
of King Ahaz when gathered together by godly Hezekiah the people are commanded to give the portion of the priests and levits unto them that they might be encouraged in the law of the Lord and the people bring in abundance of the first fruits of corne wine and oyle and honey and all the increase of the field and the tithe of all things brought they in abundantly 2 Chron. 32.4 5. to say no more the ministers of the gospel are even to receive outward encouragment otherwise they may go out and see if they can find a place to sojourn in There are some that find out a way to prevent all these inconveniences they are so much in frendship and in love with their minister that they could wish him to learn some trade and so he might live comfortable and for his example they produce him Paul But to that we give this brief reply 1 The other Apostles worked not 1 Cor. 9.6 The Apostle vindicating himself declares that he and Barnabas hath a power to forbear working as well as other the Apostles he therefore haveing no engagement upon him by God for his so doing is not to be brought as a stanâ—ing president to the ministry of the Gospel in that particular he haveing a power to forbear working as well as Peter and the other Apostles and we are sure Paul had no commission to work 2 Paul for all his working made but a poor liveing so basely covetous were the Citizens or Corinth that he could not get a subsistence among them for all his preaching for all his working but took wages of other Churchs to supply his necessity 2 Corinth 11.7 8 9. And because he took it from those Churches unto whom at that time he did preach he calls it a robbing of them 3 He seemes to give us his reason of so doing 2 Cor. 11.12 The false Apostles in that City glorying that they preached the gospel freely the same which our Hereticks do now which the Apostles of Christ did not made Paul in that City to take a way the occasion of their so glorying by his free teaching which is no rule for them to follow unto whom God and the laws hath given a certaine maintainence and yet for his working was despised of those false Apostles ver 7. so desirous always are those that are not true teachers to find something against them that are Another reason of his so doing is the Corinthians covetousnesse If he had but took from them so much as would have maintained him the gospel had been hindered and Pauls doctrine by reason of charges had been neglected and therefore is not to be brought as a rule for the ministry of the Gospel now since Church rents are setled and Christianity established 4 Those Immediate inspirations wheâ—ewith those holy men of God were inspired are now ceased in the Church Paul might worke and yet his preaching never be the more erronâ—ous his lips being guided and that immediatly by the unerring Spirit of God but these gifts now fayling Men ought to study search and ponder upon what they are to deliver which indeed is sufficient considering other necessary divertisments to imploy the whole man without following a trade except we would preach as they do and lead our people into by-paths and by what I know of those preachers if they knew no better how to handle their needle their axe their aul or their plough then they do a text they would never get a living by their trade 5 These men are injurious to the whole Church of Christ they long to see her again in persecution pursued with fire and faggot Is it possible that they are ignorant of that text wherein the Apostle makes it one of his miseries that he must work with his hands take his own words 1 Cor. 4.9 For I think that God hath set forth us the Apostles last as it were men appointed to death For we are made a spectacle unto the world to Aâ—gels and to men c. Even unto this present hour we both hunger and thirst and are naked and are buffeted and have no certain dwelling place and labour working with our own hands shall any man hence take occasion to affirme that it is a duty of a true minister of the gospel to live in want and misery and to have no certain dwelling place if so even those trades-men must passe for false teachers That then that Saint Paul groaned under through persecution and affliction shall it be a standart unto all others in times of peace and setlement To conclude then these men are angry that the Church hath gotten victory over her enemies in regard her ministers have bread and a habitation Let me assure them that when the wise disposer of all things shall see fit to visit the Church with persecution which they long for they may see many not only chuse to work rather then the Gospel shall go down but chuse to be burned and to dye as there hath been many rather then the faith shall want defenders Quest. 2. Whether an Heretical or upstart teacher may be known from the true The markes and tokens or symptones of an Heretick according to a very able and good man are these following 1 He preaches ambiguously in dark phrases there is a new kind of canting language got up among our Hereticks now I have heard some of them an hour together and so darke were their expressions that it would have puzled a wise man to have made even nonsence of it which the ignorant take for inspiration 2 He delivers some doctrine against the fundamental points of religion there is nothing more common with many of them then this some deny original sin some the divinty of the holy Ghost some eternal judgment other the doctrine of baptisme others the Inbeing of sin in believers c. 3 He opposes the faithfull preachers as Iannes and Iambres withstood Moses This text they have the Impudence to apply to the true ministery opposing them though they have no call to shew that they are sent of God whether inward or outward and the ministers of the gospel can show both however Wizards Witches Seducers are their ordinary language though God account them as the starrs in his right hand 4 He is not in the same tale in his chamber and in the pulpit to his followers and to others this experience abundantly testifies this piece of pollicy the jesuit hath learned him who often times in bookes seemes as made up of devotion and yet in their closets and practises are full of all manner of Iniquity 5 He boasts of illuminations and revelations this is like the popes infallibility which the heretick flys too in cases of necessity sometimes they will take the boldnesse to praedict or prophesie touching Christs second coming the downfall of Antichrist by which they mean the Clergy but their spirit hath so often deceived them that I hope they by this time see it was a
lying one 6. He challenges Disputes in which they falsify the Scriptures and learned Authors pretending they are on their side In this last Rome hath an excellent faculty and in the first our Hereticks hath a strange confidence Vaine glory is the stirrup by which he mounts and popular applause the breath by which he lives which he hopes to receive by challenging and indeed he may be very Impudent I should have said confident in his disputes that resolves before hand never to be convinced which is his property 7 His followers betray him They are either the hoâ—low Hypocrites who generally favour the Heritick in his tenents or the Idle person he that lives without a calling shelters himselfe under the garment of an Heretick that it may be thought its religion makes him leave the world in a word young curious boys weak bâ—ains silly women generally makes up his congregation 8 He is most bitter against them that opâ—se him This makes the ordained ministers to be the Butt he most malitiously shoots at he is the greatest eye soâ—e in the world to the seducer because he is to discover him point him out unto his people that they may shun him wherefore he hates him and yet let me assure him he shall as soon keep the sun from shining upon the world as get ordination out of the world 9 He ever makes a gain of those wâ—om he seduceth he calls his preaching either free or if he do get it is only the peoples free gift and not certain to him however generally a collection is made at the close of his speech and like Idolaters who can give their Jewels and their ear-rinâ—s to make a golden câ—lfe yea give their sonnes and dauâ—hters unto Devils they give him sometimes a large contribution some have refused this publick way yet have under ground sayd such pipes as have brought in a large quantity of creature comforts It is a great blessing in their account if any be seduced that hath large portions of this life for by some secret deeds of conveyance they are all sonnes and daughters adopted and sharers of his goods and like greedy horse leetches never leave sucking untill he be as poor and empty as ever he was full But I long to make an end of him 10 He comes to disgrace in the end denyes what he affirmed before or else casts it into a new mould and mince it and alter it and tells he was not rightly understood Were heresie a standing dish in time it might be swallowed down by many otherwise adverting enough but it never continues in one stay It cannot be licked unto one form he denyes this tenet this day He must strengthen it by denying another tomorrow his hearers may be are in love with a new religion he must set up shop again and that he may have trading he must varnish over his old stuffes with some new glosse and to his new Proslytes teacheth for doctrine some new fancy and like a man in danger of drowning catches at any opinion though never so false before he clearly be shut out as a deceiver which oftentimes by good laws or Church censures falls to his lot Quest. 3. Whether a Preacher once setled in a place may leave that place There are some that touching this Question are one the extreams of both sides by on party it is affirmed he ought not at all by anotheir partly it is held that he may doe it when he will we shall not at this time fall out with either party yet there are some ground that salva conscientia a Minister may remove from that place whâ—rein the law hath set him As 1 When the activity and excellency of parts deserve it unto whom God hath given eminent gifts it is lawfull to manage that place that is sutable for those gifts if it were not so the places of most concernment in the Church might be worse supplied and he whose parts the Church stood in most need of might be buried in a corner he than that conceives his parts might be sayd out for the good of the Church in a more powerfull manner in such a place unto which I suppose him lawfully called then in that wherein he now is he may remove himself and that from the nature and end of his office which is the perfecting of the Saints One of lesse and of inferiour parts may in that place wherein he is now accomplish the same end as well as he and his parts can help it more forward in that place unto which he is now removing 2 When inability of body and weaknesse of parts call for it A man may not be able through severall infirmities to undergo the duties of one place and yet the same man be sufficient to execute all the parts of his office in another In this case he may remove by the Law of Charity for God will have mercy and not sacrifice 3 When the affections crossenesse of people seem to compell it people as the Galathians may stay in their affections and their hearts for some cause or other be alienated from him they formerly loved In this case a Minister may remove by the Law of reason for where there is not love to the person there will hardly edification be got by the doctrine he may go where he is better beloved and the people may receive or choose another in whom they more delight and in my judgement both changes for the better this relinguishing is justifiable from the end of preaching which is the edification of the Church 4 When the Covetousnesse of the people or smallnesse of the meanes force it As was sayd before a Minister is at certain charges common with other men he may have a familie which ought to be provided for he may be sick and must then have attendance or perish Now not to have wherewithall to answer his necessity or supply him in his need he may remove by the Law of nature which binds him to educate his Children to provide for his family if this place wherein he is will not do he may leave it and his relinqiushment is Justifiable both before God and man God will keep no man in his vineyard nor bid any go in but upon good termes and competent allowance and men will allow every Tradsman Shopkeeper to live by his calling and profession why therefore ought not a minister to live by his function and office Indeed if men make a custome of removing from one place to another without some emergent cause it is both sinfull to themselves and dangerous to the Church As Warre therefore is to be made with good advice so a choice is to be made with mature deliberation Quest. 4. Whether it be expedient to permit one to Preach constantly or weekly in a place that hath neither Order from the Church nor Charge of the people This Question hath no eye to them that so preach in a Church not setled or in a nation not
at Westminister November 4.1548 and being by them perused after thanks returned to the King for his care and pains he is petitioned to let it passe unto an act and by Authority it was enacted that in all Churches and Chappels Sacraments and all other ordinances within the compasse of that bock should be performed solely and wholy by it appointing penaltys to the not users or defamers of the same It might very well be Inquired considering the premisses and our practises whether a set for me may not be as necessary in our days as it was in those considering how various men are in their form manner place or gesture in the administration of ordinances not that I would have mens gifts hindered but their spleen rancour and rage stopped unto which well composed for me would be a proper remedy which truly as it is to be suspected is the cause why a forme is by many called down knowing that it would cut be their extravagant notions their abilitye and parts being neither so high nor so great but a liturgy might be used by them but to let them passe The compilers of the Book of Common-prayer were Doct. Cranmer Arch Bishop of Cant. Doct. Goodrick Bishop of Ely Doct. Skip Bishop of Hereford Doct. Thirlby Bishop of Westminster Doct. Day Bishop of Chichester Doct. Holbeck Bishop of Lincolne Doct. Ridley Bishop of Rochester Doct. May Deane of Pauls Doct. Taylour Deane of Lincolne Doct. Heynes Dean of Exeter Doct. Redman Dean of Westminster Doct. Cox King Eâ—wards Almoner Doct. Mr. Robinson Arch-Deacon of Leinest All these being then owned for sound professors of the faith afterward great sufferers by death exile or banishment for their not yeelding to the errors of the Church of Rome Shall their work be thought to be unlawfull which after much deliberation they composed for the edification of the Church were they difstracted or mad or Hypocrites that they should thus put down and erect Popery For all the zeal of the Guisel before Latimer shall be accused as a Papist let him be indicted for an Atheist he that so says fearing neither God nor regarding man had that holy soul no religion when he gave his body to be burned I do now imagine I smell Cranmâ—ns flesh burning through the Cruelty of the Papists and let my right hand forget her cunning if I should not rather kisse the straw he lay upon and bow to thâ— chain he was fastened to the stake by then kick the ashes he was burned to or condemn him for a cheat a dissembler for a Papist which consequentially must be affirmed when that book of Common prayer is reviled and â—corned and as Popish asserred 2. This book of Common-prayer appears to be lawfull from that authoâ—ity by which it hath been established It is strange that that young Iosiah of England viz King Edward studying to root out Popery should so farre befoole himself and his counsel as to be glad at that bookes compiling if it had strengthâ—ned the Papal power was there nor a wise man in all the Parliaments of his time was there no religion in Qâ— Elizabeth was she such a notorious dissembler as under a pretence of throwing the doctrine of Rome aside would hug the Pope the closser in her armes or if she had been such was there never a holy man nor a religious Parliament in her time to rectifie that abuse â— was King Iames and his Parliaments all out of the way and King Charles of glorious memory and his Parliaments all Papists or Ignoramuses that they knew not what they did when they established this book Certainly those glorious Princes and wise Parliaments in establishing successively that book did find in it nothing that was unlawfull or that was contrary to true Godlinesse 3. From its conformity to sacred Scripture Let the Common-prayer be abserved and the matter of it be marked and bring it to the Bible Old or new Testament to Moses the Prophâ—ts or the Psalms and if there be a word sentence petition or prayer that is not agreeable to either of these all of these or a part of these the Author of these lines at this present engages himself to recant publickly what either here or elsewhere he hath written in defence of that book and become a proselyte to the profession of the Guisels In the book of Common prayer there are two things considerable 1. The matter of it 2. The Ceremonies in it 1. The matter or subject of the book of which it is composed to passe over scripture is either 1. Holy songs 2. Pious prayers 3. Godly exhortations 4. Christian confession 5. Scriptural Comminations Which may be again subdevided into 1. The Priests Versicles 2. The Peoples Responses In all which there is nothing but what is agreeable to holy writ and the will of God revealed in his Scriptures The Ceremonies in it which are those particular gestures or acts to be performed in the administration of such and such particular services and they are cheifly these 1. The crosse in Baptisme 2. Kneeling at the Supper 3. The Preists standing at the north side of the table at the communion 4. Marrying with a ring 5. Standing at the Creed In giveing obedience unto which ceremonys there is no more scripture to prove it a sin then there is to maintaine it unjust to be thrice asked in a Church before marriage as the Guisels in their directory enjoyn or to be married by a minister which there by them is also thought to be expedient 4. From the sutablenesse of it to the Common Christians capacity The service of the Church of Rome were it not repugnant in other points to the word of God yet in this it is sinfull that it is performed in a strange tongue which the common sort of Christians understand not In the Church of England there is no ordinance no service but the exhortations thanksgiveings and confessions therein are all of them so plain so easy that the bluntest understanding may reach them and the shallowest capacity may upon a certain knowledge say Amen So be it unto them all 5. From the agreements of it to the set formes of other Churches to those of Geneva Sweden France yea to the Church of Rome so farre as they are agreeable to scripture and to those formes that were of old used and at this present are in the Easterne Church doth the sevice of the Church of England agree and correspond an argument of it self were there no other of its excellency and dignity the wise composers of it having drained the errours from all other formes and thrown away what ever was a misse in other liturgys retaining what was pure and holy agreeable to found doctrine and religion which being methodicall digested and composed was presented to the King and ratified by Parliament as a standing rule to be used in the house of God which is the Church 7. Fâ—om the excellent order and uniformity that is in the
Church because of it when men have spent their lungs in disputing they shall be forced though in broaken expressions to confesse that uniformity in doctrine and worship becomes the Church as Jwels become a bird or ornaments one to be espoused It was to obtaine this that the Common-prayer was composed and it was apparent that the act of removing it was but the midwifery to confusion and disorder both in Church and state it helps the weak who are not prompted in that duty of prayer it puts boundarys to the prompt that they be not extravagant in prayer it restrains them that are uncharitable in prayer and is a platforme unto all to prayer 8. From that universal practise hath been in all the Churches of the Saints let the Scripturs be viewed the History of the Churches whether under the law or Gospel whether old or them that now are from Calvins study to Knoxes reformation the Father and Grandfather of the Guisels and the use of set formes is accounted lawfull and practised the Church of England hath a Collect for the day which once a year is to be used in her service The Church of Israel had a Collect for her tithe which ought to have been used once in three years in her service Deut. 26.12 13 14 15. Jesus taught his disciples to pray as Iohn taught his but our Saviour taught his disciples by a set forme It is therfore more than probable Iohn also taught his by the same way 9. From that stop and tye that it puts upon factious fiery and seditious spirits what fruit we have reaped from some mens prayers is not unknown and what burnings murthers and plunderings hath followed upon that liberty given to men to preach and pray this age hath cause enough to lament Now it would shame men to pray according to the Common-prayer in the deske call for the contrary thing in the pulpit or speak against it in the chamber this makes some to keep their mouths open to raile they will not bow the knee to pray least their Hypocrisie should appear to all prophane men as their folly and disloyalty appeares to sober men 10. From that opposition that is made by all sorts of Hereticks and factious spirits against it one drew an argument to prove the Christian religion to be good because such a monstruous Tyrant as Nero hated it Let the whole rabble of Hereticks be spoken withall discourse with men that throw off God and deny the holy Trinitity renounce the doctrine of faith Baptisme and of Judgment go into the societys of them that are of all religions of no religion and with one consent they inveigh against this book of Common-prayer which to me is an argument that there is nothing frothy vain or empty in it for if so some giddy religion or profession would love it were it but for that It is easily to be seen that every sect sends out a squadron to fight against the Common prayer being commissioned to burne and slay at the head of which army in querpo march the Guisel who differs from the other as the Captaine from his company he being more neat spruce and gallant then they are all their motions actions gestures are according to his command their arguments that they bring against God against the ministry against baptisme against Common-prayer are such as he hath forged out for them as in some measure hath been before demonstrated 11. From the direfull sad effects that have hapned in the Church since its removall what bloodshed battels treasons Heresys burnings murthers animositys contentions wrath sedition variance darknesse followed upon its crucifying is too large here to be inserted yet written in indelible characters in the hearts faces and families of orphans and widows It is true much of this was seen before the publication of the Act for its abolishment by which as they supposed it was quite killed but the cheif of these was not seen untill the strength of it was abated and its power and honour lessened by the fury of discontented persons and madness of a giddy multitude who threw the first stone at it and at its defenders and supporters under the notion oâ— a reformation 12. From the nature practise and actions of those men who more eminently persecuted and opposed that book those disgracers of religion those changers of religion those scandalers of religion those novices of religion oppugners of religion haters of religion hinderers of religion underminers of religion Inventers of religions under a pretence of stickling for religion were the persons who called through the open sepulchers of their throats and pestilenital ayre of their rotten lungs Crucefie it crucifie it which denotes its excellency glory and Innocency truly leading 1. To Order 2. To Uniformity 3. To Edification Otherwise it had been never opposed by such a headlesse confused and prophane generation 13. From the fondnesse weaknesse and emptinesse of those arguments that the adverse party bring against it When their passionate expressions their scolding language their vaine and unbeseeming Jeares their scurrilous language their bitter invectives are taken and drawn out from their works their reasons and arguments may be blown away and broak as easily as boys break bubles from a walnut shell They may be reduced unto these cheifly 1. It s affinity with the Masse It hath so near a relation unto this according to the fond conceits of some that they call it the Masse unto which we shall give this breif reply 1. That we shall not strive about words a fault with which this age may justly be taxed if by Masse they mean the word Masse we shall not long dispute let them call it Hacum Glivan Boma words that are insignificant as by many leaâ—ned the word Masse is thought to be for that is not ground sufficient to create a quarrel 2. But if by masse they understand any Idolatrous or unlawful service sinfull petitions any prayers to Saint or Angel any countenancing of purgatory the Popes Infallibility Auricular confession we deny that it is Mâ—ssâ— and except they can shew these things to be in the Common-prayer they but discovâ—r their own ignorance malice uncharitablenesse and stubornnesse in opposing a book for mantaining those things which it utterly disowns and for having in it such things which cannot be found 3. Granting its affinity with masse it cannot thence be rationally inferred that the Common-prayer is to be disused for so farre only the Common-prayer agreeth with the Masse as the Masse agreeth with the Scripture and so farre the Masse it self is not to be contemned since truth can never be disowned though spoken by the Devil but the spirit of God who is the Author of it must also be slighted which is the reason why we embrace truth from Heathen writers from Fabulous Poets and so farre as true make use of them in pulpits and in Sermons 4. Besides it was never in the thoughts of the Reformers of the Church of England
are able to know their error in this particular Be ye not called Masters both being equally a sin and equally reproved and forbidden by our Saviour And thus have we gone through both the nature and circumstantial adjuncts of publick teaching we must now come to speak of private which we shall cast into the body of the third direction given above for the words indwelling which was to confer about the Scripture to communicate with each other touching the great concernments therein contained CHAP. 12. Of Conferring THat part of the Text Teaching and admonishing one another is now to be the subject of our discourse of authoritative or publick teaching we have spoken which is proper to the Ministerial function of charitative or private teaching we must now speak which is common to all the royal Priesthood and that which is chiefly enjoyned in the Text as appears by that word one another This we call conference and hath two parts Teaching and Admonishing touching their difference we have in part spoken before Learned Interpreters by Teaching understand the doctrine of faith not done or not believed because not known and by Admonish they understand things known but not done of each in order Teaching one another i.e. in the matters of faith as touching the doctrine of creation redemption of the authority of Scriptures the union of God and man in the person of our Mediator the necessity of the Sacraments of the new Testament of the publick worship of God of the slate of the dead and of eternal judgement All which is profitable to be done at convenient times and in convenient places where and when Christians meet together Seeing it is the duty of all Christians at all convenient times to teach and instruct each other about the things of God to press this is within the compass of our undertakings and therefore touching it we shall consider 1 The necessity of doing it 2 The manner of performing it 3 Resolve some Questions SECT 1. That it is an ordinance of God for Believers to build up each other in the most Holy faith and to instruct their families Gen. 18.19 to comfort and edifie one another 1 Thes. 5.11 and that the aged should be teachers of good things Tit. 2.2 3 4. and that their communication should be such as might minister grace unto the hearers Ephes. 4.49 may appear by these Arguments viz. 1. Every one must give an account of the Talent given him Mat. 25.19 according to the measure of knowledge given to man and grace infused in him must he give an account to the Lord of heaven and earth we are not only to present him what he gave us but to produce what we have gained for him otherwise we shall be but unprofitable wicked and floathful servants that knowledge therefore and light that is in us ought to guide the feet and instruct the soul of him that dwelleth near us 2. All ought to be sensible of the infirmities of those that are amongst them there are imperfections in the souls of men and the brightest light may want and stand in need of snuffing what through ignorance forgetfulness dulness how many are there that go astray and what through Satans watchfulness lifes shortness how many may perish in the midst of their sinne to prevent which this duty and ordinance of private teaching would be a soveraign help and remedy 3. All ought to walk as members of each other Eph. 4.25 As the hand will assist another part of the body when it is distempered and the eye will pitifully behold a member that is out of case and weep over it so ought every Christian to spy out the spiritual distempers of his christian brother and give him to his power help accordingly We are not made Christians for our selves only But to exhirt one another dayly while it is called to day 4. All are bound to give to their very enemies natural relief therefore much more to the ignorant Christian spiritual help as there are corporal works of mercy which some reduce to seven Visito poto cibo Redimo tego colligo condo So there are spiritual which are reduced to the same number thus Consule castiga Doce Solare Râ—mitte Fer ora As we are bound to feed the hungry refresh the thirsty cloath the naked harbour the stranger visit the sick redeem the captive and bury the dead so we are bound to teach the ignorant to correct the obstinate to counsel the doubtfull to comfort the afflicted to suffer patiently to forgive charitably and to pray for each other servently It is but half good neighbourhood to regard the outward estate or condition of one that dwelleth near thee and take no thought of that ignorance that dwelleth in him 5. From that practise of Christians conferring each with other about worldly affaires may we draw an argument inforceing the duty now pleaded for Men will be apt to discourse of that mans nature of the others neglecting of his person of anothers bad husbandry of his health and of his estate and give their opinions judgements and counsels accordingly Ought not men also to regard the ignorance weakness sinfulness of others and give instruction doctrine and exhortations surable thereunto 6. Grace naturally will be doing and it ought not to be stifled as the kingdome of heaven is like leaven so is the kigdome of grace It will endeavour to dilate extend and inlarge it self it will as fire be striving to bring every thing to its own nature Grace in the religious soul will beger grace in anothers and true godliness will be satisfied though it walk towards heaven desiring still to have companions in a holy course The meetings of Christians ought to be Christian meetings in building up each other in their most holy faith and true grace will take an opportunity to insinuate it self into the bosomes of others that God may be all in all yet in this beware of these three mistakes 1 Take not thy passion nor thy prejudice against a thing for the spirit of God Luk. 9.55 2 Take not thy opinions in matters of Indifferency to be necessary points of faith 3 Take not thy Brothers judgment in his opposing thine in cases of indifferency to be infidelity in him There are apt seasons wherein men may speak and instruct each other for good in points of faith for other discourses usually engender strife however when God seemes to put forward such discourses the prudent may take the advantage and follow them and the Christian will charitably manage them SECT II. To performe this in such a way as a Christian Brother can accept these necessary qualifications must go along with it 1 Love and friendship the faith of Christ can never be foundly taught in choler nor received in rage passion is no good teacher nor will religion be rooted in anger It is but labour in vain to point out the way of heaven in heat of blood to him that is in thy presence he
hath reason to suspect that fury not zeale makes thee a teacher and upon that flight the doctrine taught Love like a small and thick shour can open the ground of the heart and soften it whilest passion like great shoury drops hardens it and causes it only to become the more hard whereby the thing taught slides off and is not received into the bosome of him that is reached and so becomes ineffectual to his edification 2 Humility and meeknesse Let not him that is taught perceive that thy end is to shew thy own excellency above his that may marre thee in thy purpose let him rather behold that thou desires he should see his own ignorance which may make his soul to blesse thee and his soul to be saved through thee 3 Zeale and earnestnesse speake of God of Christ of the scripture of judgment and of eternal glory as to affect the hearts of them thou wouldest instruct so as to burne again if thou do it in a cold or carelesse way it will be heard after the some forme and manner 4 Order and patience we are not to suppose that what we teach must be Immediatly got by heart our teaching may but open a door to let in those instruction of another which are to perswade to Godlinesse we are therefore to have patience Paul may plant grace but not live to see it grow a minister may plant or water what another hath planted and yet the fruits of that plant may be reaped by another have patience then build thou orderly and lay a good foundation God perhaps hath ordained another to lay the roofe and to furnish the building 5 Truth and simplenesse What men teacheth in points of faith ought to be the word of Christ not their own inventions and the word of Christ ought not be mixed with carnal ordinances but given purely and sincerly to the weak Christian that he may grow thereby if otherwise we teach not but pervert we instruct not but deceive This is done 1 By discovering his errour from the word of Christ we ought in this case to let men see the scriptures rather then our selves against his judgment to undertake to reprove a man for his errour when it is not reproved by the word of Christ is but to procure to our selves a staine or a blot 2 To demonstrate the necessity of believing the thing taught from scripture what we reach in matters of faith is to be mantained from scripture only that being the meanes to be get faith and to nourish it there is nothing to be taught as necessaâ—y for salvation but what can be proved a duty fâ—om thence and therefore presume not if thou be wise to do the contrary SECT III. Questions resolved Quest. 1 Whether private or night meetings might lawfully be upheld Quest. 2 Whether it be lawfull for Christians when they meet to make mery one with another Quest. 3 Whether the conference or private meetings lately used inâ— England were agreeable to the power of Godlynesse Quest. 1 Whether private or night meetings might lawfully be upheld To affirme that Christians ought not to meet at all times or at any time to instrust and edifie each other were to affirme that a sin which is both practised and taught by the saints both of the old and new testament Mala. 3.16 But yet those meetings that were formerly in England seems not to be approved For 1 Their meeting was not so much out of zeale as for other causes When the practise and conversation was seen in the world they nothing out-stripped other men They were singular only in this that when others had come from the publick temples they were then going to prepare for private meetings if religion had made them set about this over night it is to be supposed that it would have singularly remained with them next day but that not appearing some other cause might be inquired after which shall not at this time be insisted on 2 They seemed to be unthankfull to God for that liberty he had given his Church blessed be God if it be good that they teach it might be done at noon if evill the night hideth not from him that seeth all things Intimes of persecution the Saints worshiped wandering in deserts and in mountains and in dens and caves of the earth Heb. 11.38 but now to do it were a peece of unthankfullnesse and ingratitude 3 Their actions seemed to speak evil of dignities they said in their harts that our Soveraign Lord the King was not the defender of the Faith In as much as they durst own their doctrine in the face of Authority by which tacitly they rather behold and declare him for a persecutor 4 The doctrine therein taught was generalty in opposition to the doctrine established in the Church of England by relation it was usuall with those meetings to in veigh against that which by good and sound advice was established and in the generations following used whereby many were drawn from their obedience and allegiance given and plighted to their mother Church unto the factious humours of some zealous pretenders who in most points did appear to stumble at â—nats and swallow camels Their generall doctrine was erroneous in one particular before mentioned viz. Their taking things of Indifferency to be necessary points of faith which the unlearned not being able to difference were led a way by those meetings to the disturbance of the Church unto whose doctrine they were baptized 5 They gave too much cause to suspect their actions there finding them in the day time to be no better then others their meetings in the night when law had forbid it had something of â—â—everenceâ— of under earneâ—se and of refractorineâ—â—e in them theâ—eby their bâ—st aâ—tions might justly be suspected to have some â—incture of pride of discontent and â—edicion 6 The Spawn or seed of the late troubles in all probability had its being froâ— them and its rise of them but c. Quest. 2. Whether it be lawfull for Christians when they meet to make merry one with another There are them who are eminent in godlinesse that considering the multitudes of dutys thatâ—lye upon Christians can find no time nor leasure to make mirth There are others who out of a Stoicall sullennesse think it a sin even to laugh and he is often causelesly condemned who offends them in that particular Not to censure the former sort their own practise may be a ground upon which they build so general a proposition as no Mirth is to be used but withall we may truly say they lay a yoak upon the neck of the disciples which all are not able to beare and the spiâ—it may be willing but the flesh is weak Touching the latter laughing being the immediate effect of a rational soul and a gift that God hath given to be in man with man as he is man without question it may therefore be used by the sons of men Notwithstanding that it is the