receive the seed upon good ground thus to know is only Life eternal he that thus knoweth shall no longer be called a Servant but a Brother a Sister and a Mother to Christ Iesus Matth. 12.50 SECTION II. THe next thing to be opened is to discover what it is to be well acquainted with the holy Scriptures this appears by what hath been already spoken yet for further demonstration to be acquainted with the word of Christ is 1. To know it from all other sayings of the world we are to know the very face of Scripture in the greatest croud of the wisest Sentences and know it from all the wisdom of the gravest Fathers For 1. We cannot otherwise reverence it as we ought we are to tremble at the word of God Isa. 66.2 There is such a Majesty in the word that we are to esteem the very feet of him beautifull that brings it when the voice of God soundeth in our ears if we cannot discern the Royaltie that is in it we are not like to esteem it as we ought or as God requires 2. We cannot otherwise believe it as we ought by not knowing it we may be drawn to doubt of the truth of it in discourses while men are dehorting from this or that vice or exhorting to this or that duty and intermingling either threats or promises the truth of both may be doubted either to the hardening of men in their sin or to cool their affections to the duty 2. To bear it in our mind above all other things in the world our hearts must love it above all see that our thoughts affections our desires our meditations be busied about the nature of it precepts of it promises of it and what ever we forget let us never forget his precepts Psal. 119 93. Let us make it our Companion by meditating upon it all the day ver 97. 3. To make it the Rule of our lives above all other things some walk after the ways of Ierobuam others after the counsel of the ungodly some râ—ns with a multitude to do evil others walk after their own inventions many walks after the flesh others according to the Prince of the power of the ayr the Spirit that now workeâ—h in the children of disobedience But we have a more sure word whereunto they do well that take heed as unto a light in a dark place until the day dawn and the day-star arise in your hearts 2 Pet. 1.19 And as many as walk according to this rule peace be on them and mercy Gal. 6.16 make the word therefore a Lamp unto thy feet and a light unto thy paths and then thou art acquainted with it SECTION III. WE are now to confirm the Doctrine by other places of Scripture in the doing we might muster up Legions of Arguments we shall content our selves with a few such as these viz. Among other warnings given the people of Israel there is one Deut. 11.18 to take heed that they served not other Gods Therefore ye shall lay up these words in your heart saith the Lord and in your soul â—ind them for a sign upon your hand that they may be as Frontleâ—s between your eyes and ye shall teach them your children speaking of them when thou sittest in thine house and when thou walkest by the way when thou liest down and when thou risest up and thou shalt write them upon the door posts of thine house and upon thy gates c. All which put together as laying the word up in their heart and soul teaching it their children always speaking of them it will amount to as much and hold forth the same thing the Doctrine doth We read again Deut. 31.11 12. that men women and children and the stranger that is in Israel must be gathered together That they may bear and that they may learn and fear the Lord God and observe to do all the words of the Law All sorts of persons must hear the Law learn it and observe it Also Iosh. 8.35 There was not a word of all that Moses commanded which Joshua read not before all the congregation of Israel with the women and the little ones and the strangers that were conversant among them Here the above mentioned Law is put in execution and performed by Ioshua no doubt but for the same end which the Lord commanded by Moses which was that they might learn to do accordingly The same did Iosiah 2 Kings 23.1 2. Who sent and they gathered unto him all the elders of Judah and Jerusalem And the King went up into the house of the Lord and all the men of Judah and all the inhabitants of Jerusalem with him and all the Priests and Prophets and all the people both small and great and he read in their ears all the words of the book of the Covenant so did Ezra Nehem. 8.2 3. It is a great charge in the Gospel to search the Scripture Iohn 5.39 and all as new born babes are to desire the sincere milk of the word 1 Per. 2.2 We cannot be ignorant that the man that would be blessed ought to have his delight in the Law of the Lord and in his Law doth he meditate day and night Psal. 1.2 Behold I come quickly saith Christ Blessed is he that keepeth the sayings of the Prophesse of this Book Rev. 22.7 These Laws and Precepts were never yet revoked and therefore they stâ—nd in full force and vertue signifying that it is the duty of all to have knowledge of and to be well acquainted with the word of God the Text it self seems to be Imperative Imperative praeceptionis Let nothing that is let neither Doctrine nor person whatsoever hinder the word of Christ from dwelling in you what means then the bleating of the sheep nay rather the lowing of the oxen in our ears nay rather the barking of Dogs against this Truth Beware of Digs Phil. 2. He that barks against the Scripture against the whole Scripture surely denies that Christ is come in the flesh and therefore is an Antichrist nay denies that there is a God and therefore is an Atheist For 1. It was Gods main drift purpose and intention in sending his Prophets and Ministers Rising up early and sitting up late giving precept upon precept line upon line Isa. 28.10 to have his people know his word and learn his Law 2. It was the end of Christs Incarnation and of his dwelling among men that his words might sink down into the hearts of men and possess their souls and spirits To this end was he born and for this cause he came into the world that he should bear witness to the truth Joh. 18.37 and the word of God is truth 3. It was the end of the Holy Ghost 〈◊〉 Inspiration when he inspired the Apostles in preaching and writing was it not for this that men might be saved by believing and obeying I write to you little children saith the beloved Apostle c. I write to you Fathers c. I write
separate for ever from Gods presence for this very thing or for it received into glory Matth. 25. It behoves all therefore that would stand in judgement to be acquainted with the Scriptures that what sins their souls are inclined to may be known and what iniquity their hands have acted may be found out that they may be repented for and God may cast them behind his back And also to know what duties he laies upon them that performing of them at that day of tryall they may be received into his Kingdome for this Book will be opened this Râ—le presented and our lives by it measured and accordingly both soul and body shall eternally be sentenced 6. All persons without this may lie under most sad and grievous afflictions without any dram of comfort from God An ignorant soul whose root God hath touched as it were to pluck up and whose heart God hath griped as it were to condemn and whom he hath stripped of all comforts as it were to slay must either bee stupid under that calamity or desperate in such a case while he that is acquainted with the Scriptures will find out some Reason of his trouble and ease of his distemper Unless thy Law had been my delight I had perished in mine afflictions saith David Psal. 119.92 Every promise that is in Scripture a Saint will apply for his own particular as if God had sent it down from Heaven immediately for him assuring him of deliverance in good time Nubecula â—st cito transibit the Momentary afflictions of this life work for him a more Eternal and exceeding weight of glory 2 Cor. 4.17 from the Wells of salvation even from the promises of â—od can they draw refreshment for themselves and their Companions the ignorant in the mean time being like Hagar wandring in the Wildernesse of Beersheba dying for thirst yet a Well of refreshing comforting strengthning nay living water near them Gen. 21.19 7. All the Books of the holy Scriptures were written for the very end and purpose of God These are wriâ—ten that ye may believe that Iesus is the Christ the Son of God and that believing you might have life through his Name Joh. 20.31 For whatsoever things were written aforetime were written for our leaâ—ning that we through patience and comfort of the Scriptures might have hope Rom. 15.4 Here is an end both of the Old and New Testament that men might have comfort in this vale of misery and hope of future glory and how shall either hope or comfort be drawn from the Word if we know it not Never can men be rich in hope that have not the Scriptures dwelling richly in them Let Gods Word have its end by us and since it was written for our learning Let us learn it yeat get it by heart â—nd both grace and glory shall fill our hearts 8. The want of the onowledge of the Sacred Scriptures is a great daâ—â—ing sin before God How shall men escape â—f they neglect so great salvation He. 2.3 Here is in Scripture life and deâ—th heaven and hell is set before men blessednesse or misery a Crown of gold or a globe of fire an enlarged Kingdome or a narrow pit an Eternall Throne or everlasting burnings are proffered to men if it be received Heaven and Comunion with God shall be thy porâ—ion if neglected hell and communion with the Devill and his Angels in torment shall be thy reward which places Moses and the Prophets would deliver thee from Luke 16.29 SECTION V. WE are now according to our proposed Method to discover what hinders the Word of Christ from dwelling richly yea from dwelling at all in the hearts of men the grounds of it cannot exactly be numbered by any but him that made and knows the heart Yet there are 6 things apparently hinder it in these miserable days of ours as 1 Curiosity We have Athenians that give their mind to hearken after some new and curious thing in Religion that studie more the knowledge of such things as God hath locked up in the secret Cabinet of his own bosome or in the secret place of the Stairs of dark and hidden prophesies rather then plain and revealed truth because plain and revealed picking out of the Scripture some dark passages and with them storing their brain conceit themselves to be rich by empty and vain questions such oftentimes as bring the very entity of God in an Atheisticall way into a Question and dispute and in the mean time go empty away of those truths that conduce to peace and holinesse without which no man shall see the Lord. Heb. 12.14 2. Coveteousnesse Mat. 13.22 The Word of God cannot grow nor bring forth fruit where the thorns and cares of the World are nourished that fils the heart of man so much that there is no Room for the knowledge of Sacred Scripture He that had great possessions when he was to part with all for Eternall life went away sorrowful Mat. 19.22 and we never read he returned Give him Earth enough any man shall have heaven Let him be rich in this Worlds goods he misses not the knowledge of the riches of Gods grace shining through Jesus Christ in the Word He knoweth Earth so much and is acquainted with it so wel and troubleth himselfe so much about it he forgets that one thing necessary and becomes unfruitfull in good works 3. Sluggishnesse Idlenesse is usually esteemed the mother of all Vice Ignorance ows both it's birth and education to her Knowledge and acquaintance of the holy Scriptures is not obtained but by industry and pains sluggishnesse wil have a man to loyter therefore he cannot be rich in that Were it possible to see the soul of the Sluggard as Solomon saw his Vineyard Prov. 24.31 we should see it without either Order or Fence and overgrown with all kind of noysome and filthy Weeds Ignorance like a Wolf feeds her self in the sluggards bosome and at last will eat up his own heart The spirituall Manna falls but he is loth to gather the Sun of the Gospell shines but neither the windows nor doors of his soul are open Christ knocks and puts in his finger at the hole of the lock Saying Open to me my Sister my Love my Dove my undifiled Cant. 5.2 But what says the Sluggard I have put off my Coat how shall I put it on I â—ave washed my feet how shall I defile them v. 3. All the fair Words and comfortable expressions glorious things precious promises holy truths that are in the book of God are of no account with the Sluggard but for all the light for all the knocking he cals Yet a slumber yâ—t a little folding of the hands He will not take pains to be saved from hel nor labour here a little to obtain Eternall rest above He gives not himself to reading nor hearing but at 's conveniency nor to meditating nor to discoursing concerning the Scripture and therefore it is not like to dwell in him The truth
our undertaking this subject at this time wherein so many are shaken to and â—ro by every wind of Doctrine desiring to establish you in that Faith once given to the Saints and to confirm you in the doâ—â—rine of the holy Catholick Church to which I presume you were baptized we shall from this Text maintain several grand truths in reference to the Word Sacraments and Prayer which may serve you as Antidotes against that poyson that hath already slain thousands at our right hand and ten thousand at our left but we must first come to the last Section and see some questions resolved SECTION VII Questions Resolved Quest. 1. Whither the Scripture be the word of God Quest. 2. Whither the Scripture ought to be mens onely rule Quest. 3. Whither men may come to a saving knowledg of God without the Scripture Quest. 4. Whither persestion may be attributed to the Scripture Quest. 5. Whither Salvation may be had by the single knowledg of the Scripture Quest. 6. What may perswade one that doubts to beleeve the truth of the Scripture Quest. 7. How far the Saints may be our rule besides the Scripture Quest. 8. Whither the books called Apocrypha be not Scripture Quest. 9. Why would God writ the Scripture Quest. 10. Whether men be bound to beleeve all that is in the Scripture Quest. 1. Whether the Scripture be the word of God By Scripture here is meant the whole word of God contained wholly and onely in the Canonicall bookes of the old and new Testament for though the word Scripture signifies only a writting or a book and may be attributed to any book scrole or writing in the world yet use and custome which is the rule of speaking hath wrought this word Scripture to signifie that writing of the Holy Ghost contained in the Book of God and not any other book 1. From the excellency that it hath above all other it is called the Scripture that is the Book as if there were none deserved that name but it hence the book of Canticles is called the Song of Songs that is the most excellent of Songs so this the Book that is the book of books 2. From that necessity that lies upon men to have this book above all other If all the learning of all the most famous Libraries could be contracted into one book and that one book digested into one mans Head yet he would call for thee Book that book that his life his comforts his salvation stood upon this book was made to mend all other books and the light that all other Learning could afford without this would but make Hell so much the darker when all Books are shown him yet as David said of Goliahs sword there is no Book like that 1 Sam. 21.9 or as Rachel said to Iacob Give me that or else I die Gen. 30.1 The like might be said of the word Bible that signifying also a Book and properly any Book of the world might be called a Bible but customarily it s given only to that Book that contains the word or that Book written by the Spirit of God Now that the Scripture or the Books of the old and new Testament are the words of God and written by none but God that they are from heaven and not of men may appear by these following reasons 1. None but God can be found out to make them let heaven and earth be searched as with a Candle and among all the Inhabitanâ—s therein the Author of this Book is not to be found For 1. If he was not the writer of them either Angels Beasts or men must for Plants and Trees are not to be once suspected for their original But 1. Angels made it not for then it was either made by them altogether or by some part of them But 1. Not by them altogether for then in some place or other this had been discovered the Angels would have told the world before this time that it was composed by them They would have discovered to the soâ—s of men by some means or other that they were beholding to them for these comfortable words 2. Neither can the Scripture be supposed to be made by one part of them for then either they mâ—st be made by the fallen Angels or the confirmed Angels But 1. Not by the fallen Angels the devils are more subtle then to destroy their own Kingdom to give weapons to overcome themselves Satan hath more policy then to reveal how men shall avoid his snares escape his traps overcome his temptations prevent his ambushments frustrate his watchings and disappoint all his purposes every line of the Bible tends to the râ—ine of his Kingdom every verse in it is his neck verse Would he have had himself known by no other name then a lyar a Serpent a Dragon a roaring and devouring Lyon a Deceiver an Accuser an unclean Spirit if he had gone to set himself out into the world it will follow therefore it was not them 2. Neither was it made by the confirmed Angels for they acknowledge themselves our fellow Servants Rev. 19.10 22.9 being therefore professedly our fellow servants they could not make Laws to restrain us of our desires nor enjoyn us from performing any thing that our own hearts lusted after neither would men acknowledge the Angels in this case to be their superiors 2. Beasts did not write it It is to be hoped that the Reader is so much a man as to understand Beasts or Fouls composed not that work their irrationality shews sufficiently their impossibility 3. Men did not do it There is but man to be thought on as the Author of this Book since Angels are known not to do it And yet apparent it is that men had no hand in it for then either it must be done by men altogether or by some men But 1. Not by men altogether where was that meeting and in what Country is that place that mankinde gathered themselves together to make Lâ—ws against themselves to bind their own hands to their own feet nay to crush their own heart yea which is more to doom themselves to the everlasting flames for doing that that above all things is most pleasing to themselves What time of the world was this meeting in What Histories mentions of it What Generation was then living and who called this Assembly together What makes this Age to tye themselves to those Laws made by their Fathers since they are dead and fallen asleep 2. Neither was it done by men apart for then those men that composed it must be either good or bad But 1. Good men would not do it for then they ought to have been speakers of the truth they have kept the world in falshood for they say that the Scripture is of God made by his finger spoken by his Spirit if made by themselves it s nothing so yea the best of men find in themselves disobedience to the Laws therein contained which costs them much sorrow many tears
2 Peter 1.29 And as many as walk according to this Rule peace be on them and mercy and upon the Israel of God Gal. 6.16 Hence it is that the Scriptures are called Canonical because they contain and give a perfect Rule of all things conducing to salvation 4. God hath now ceased to repeat any new matter to his Church or for giving them any other Rule We must know that God who at sundry times and in divers manners spake in Times past unto the Fathers by the Prophets hath in these last days spoken unto us by his Son Heb. 1.1 We are to expect noâ—hing now but to walk according to what his Son hath given us and to the word his Son hath left us God hath revealed his mind by his Son to the world and there stops his Son at the time appointed will come to Judge according to this Rule that he hath left behinde Him 5. By this Rule only can the soul be satisfied and peace secured when this Rule is left what Rule can man have to walk by nay how many Rules shall he presume to settle himself by when this is laid aside All other are so full of uncertainties so loaded with doubtings so liable to exceptions so uncomfortable in distresses so various in their natures that like Noahs Dove Gen. 8.9 the creature can get no rest for the feet of its soul untill it pitch upon this again When he that is builded that is ruled and fitted to upon the foundation of the Apostles and Prophets Iesus Christ being the chief corner stone groweth unto a holy Temple c. Ephes. 2.20 being â—â—stened secured and confirmed he grows in holiness and purity and in Christ is quieted and glorified 6. The Spirit of God it self when it acts within us is to be tryed by this Rule We are not to believe every Spirit but try whether they are of God 1 Ioh. 4.1 And this is one way to see if it speak according to the teaching of Jesus Christ or not Ioh. 14.26 The Doctrine that St. Paul taught was by the infallible Spirit of God and yet the Bereans are commended by the same Spirit for searching the Scriptures to understand whether the things thâ— were spoken were so or not Acts 17.13 7. We should open a wide door to all impieties and prophaness should we admit another What Laws might not be baffled by pretence of the Spirit what murders thefts might not be committed under the notion of a Call from God What man could be secure of his life or his goods if men might walk according to their own wills How often is that in Scriptures In those days there was no King in Israel but every man did that which was right in his own eyes And what villany was then committed is clear and obvious 8. We have seen sad wanderings and dangerous paths since this doctrine of inward Light was known or broached The sâ—me teacheth the Reformed Churches of France Art 2. Belg. Art 7. Bohem. Art 1. Helvet Art 1. of Ireland Art 5. and Article 6. of the Church of England The Article it self is this Art 6. of the Church of England Holy Scriptures containeth all things necessary for salvation for whatsoever is not read therein nor may be proved thereby is not to be required of any man that it should be believed as an Article of Faith or be thought requisite and necessary to salvation c. Quest. 3. Whether men may come to a saving knowledge of GOD without the Scripture That there is a natural knowledge of God in the hearts of men cannot be denied by him that knows his own soul the Nations never so barbarous acknowledged ever a superiour power and supreme being unto whom they called for help in their distresse but a spirituall saving knowledge of the true God is only to be acquired from the Scriptures but we must distinguish 1. Between Infants and the Adult how God works upon Infants in a saving manner to fit them for himself is a Theam the Scripture is dark in that Infants may be saved and that some are is easie to be defended though they are not capable of knowing God by Scripture the Question is to be understood of the Adult and such as are grown in years 2. Of the Adult there are two sorts some that never had the Scriptures unto whom the knowledge of Christ never came these we ought not neither will we judge them but leave them to rise and fall to their own master and others that have the found of the Gospell unto whom Christ hath been preached of them only is the Question proposed 3. Those that have the sound of the Gospell are of two kinds Some of them God hath bereaved of the use of sence or understanding one that is born deaf another that hath not the uâ—e and exercise of Reason we must behold as perpetuall Infants and leave them to the Judge of Israel that will do justly And others there are unto whom God hath given the benefit of sence use exercise and reason those then who having their understandings open to receive the Gospel and opportunities of hearing can have no knowledg that is saving without the Scriptures For 1. There was never any other way given by God The Scriptures since their composing have been by God given unto men that men might live by them know him serve him in this only is the way to motives for holynesse and piety here alone can we read of Heavens glory to stir up zeal and of eternall life to cause diligence 2. There was never any other way known to the Church of Gods The Scriptures are written that ye might have life through his name Joh. 30.31 The Church of Ephesus is recommended to this Word by Paul it being alone able to build them up and give them an inheritance among them that are sanctified Acts 20.31 Blessed is he only that keepeth the sayings of the prophesie of this Book Rev. 22.7 3. We are to shun him nay curâ—e him that wâ—â—ld teach us another way For though we or an Angell fâ—â—m Heaven preach any other gâ—spel unto you that is that holds ouâ—â—nothâ—r way to be saved then is in the gospel then that which we hav◠〈◊〉 unto you let them be accursed As we said before so â—ay â— now again If any man preach unto you any other gospell let him be accursed Gal. 1.8 9. An Angel who is incompassing the Throne of God dayly and whom â—od useth as his Messenger Ordinary should he as from God reveal another way of salvation though by his very nature and holynesse he might allure men to this doctrine but forewarned forearmed he were to be Anathema Maranathâ— 4. What need we any further witnesse we our selves have heard him say To the Law and to the Testimonies Isai. 8.20 Thou shalt not go aside from any of the Words that I command thee this day to the Right hand or to the left Deut. 28.14 Quest. 4. Whether Perfection may
Fides Catholica OR THE DOCTRINE OF THE Catholick Church In Eighteen Grand Ordinances Referring to the Word Sacraments and Prayer In Purity Number and Nature Catholically maintained and publickly taught against HERETICKS of all Sorts With the Solutions of many proper and profitable Questions sutable to to the Nature of each Ordinance treated of By WIL. ANNAND M. A. late of University Col. Oxon. Now Minister of the Gospel in Leighton Beaudezart in the County of Bedford Thus saith the Lord stand ye in the ways and see and ask for the old paths where is the good old way and walke therein Jer. 6.16 State cum eo stabitis Requiescite in eo quieti eritis Aug. Con. l. 4. c. 12. LONDON Printed by T. R. for Edward Brewster at the sign of the Crane in St. Paul's Church-yard Anno Dom. 1661. TO THE RIGHT HONOURABLE Sir Francis Norreys Knight c of Weston upon the Green in the Coun. of Oxon. Right Honourable WHen first the wise Disposer of all States and Persons called me into his Vineyard he apointed me my splace and task during my residence in the university by your honours Patronage and meanes There were two noysome weeds with which the Garden of the Lord which is his Church was then overspread men being as if the last times had been come lovers of themselves and having to colour that a form of Godlinesse which to pluck up so far as I was able was my purpose and resolution at my entry What was done in order to the formâ—r is yet in the closet but what was done in reference to the latter is now brought to the house â—op my affections leading me still for the good of that people whose teacher in those days of errour and darknesse â— by Gods designment was and whose attention to the truth of what was then taught did generally appear unto my comfort and I hope their own good by their conforming thereunto though contrary to the practise of that age wherein these following Doctrines were delivered men generally giving up themselves to be shaken to and fro by every wind of doctrine speaking evil of devising devises against those that either stood to or taught the truth of the good old way Which last made your honor once merrily shew me that if I continued so preaching I should get the whole country about my eares but Sir you know I did and still do continue so preaching that is preaching down the sins of the times and my eares though sometimes they have glowed are yet untouched for I never feared nor valued the tongues of men and against their violence the Kings laws protected me Sir My design was to maintain the power dignity and purity of these three grand ordinances the Word Sacraments and Prayer which were trod underfoot by the unreasonable men of that age who like swine rooted up all things though establish'd of God that were but tending to order decency or uniformity that their own opinions though contrary to all Scripture and their own practises though contrary to all Saints might alone be nourished and followed so highly did they love themselves The doctrine of the word was throughly handled and also that of the Sacraments though here it be impres'd with some addition Prayer was not at all touched upon God casting me providentially upon subjects of another nature untill I gave a farewell to your honour and that people Knowing with what the inhabitants of that place was most affected I was zealous after three years divertisment to fall upon that ordinance of prayer and more largely in some particulars go through the nature of the Sacraments and to publish all unto the world And since Epistles Dedicatory in this kind are usual unto whose patronage can I better come then unto your Worships being assured already of your good will both to the Doctrine taught and to the Teacher of it as appeared by those many noble favours which your bounty was pleased to throw upon him Accept then Right Honourable into your hand what for the most part you heard by the ear for should I say all I am perswaded your Honor would not believe me here are only the main pillars upon which the doctrine stood with some small addition in the questions the rest are enlargments as they dropped from my pen in my Christmas and Lent meditations Hoping for your Honours acceptance I close this Epistle assuring your Honor that he is not unmindful when he is before God of your self and family who once was and still desires to be From my study at Leighton July 23. 1661. Right Hourable Yours to serve you in the Lord Iesus WIL. ANNAND TO THE READER IT being my lot to be called and separated unto the work of the Gospel when Hereticks had covered the Land as once the Frogs did Egypt no greater service could be done to the Church then to hold up the old truth in its splendour purity that men might not be drawn from it in the darknesse of heresie and novelty and comparing the old with the new lights they might straightway say that the old was better At that time I stood with these following truths to keep my people from defection and Apostacy delivering thaâ— doctrin that was anciently given to the Saints that upon knowing principles they might the more earnestly contend for the same and now the same is published amongst other cogent reasons for Buttresses confirming them in that faith wherein they were taught in those days of error especially in regard that they may live to see the ordinances advanced according to what is here asserted since our late reformation from Atheisme If we say that we have no sin we deceive ourselves and by consequence we are subject to fâ—ailty If I had for my own particular no error I were not a man and if I did not confesse them I were no Christian yet I trust thou shalt find in this book no errour so great for which I should deserve stoneing and if there be let him that is without errour cast the first stone and the Author shall have time to rectifie his mistakes particularly for trusting too much to his memory in the matter of the Emperor Charles his motto pag. 37. which should have been decem praeceptorum decalogi custos est Carolus the Printer to repent of his over sights and omitting some marginal citations necessary to have been inserted However it be if thou read these lines with approbation thou shalt be respected if otherwise no less honoured but if thou raile aâ— them or their composer thy words shall be slighted William Annand IN DIGNISSIMUM elaborati hujusce operis Authorem summum suum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ITe ite erroris Tenebrae Ad Stygias merito umbras descendite Ubi nox aeterna habitat Jam satis umbrarum diraeque caliginis Vester â—b Orco terris emisit Pater Christi laborat Sponsa Eclipsin patitur Ecclesia Ite malum Solitis incumbite
remis Saxaque Sisyphi Juditer delabentia Frustra revolvite En Phoebus oritur cujus matutinum vel jubar Ad fugandas valet Fanatici erroris nebulas En Phoebus oritur acutis armatus radiis Ad extirpandam foseresin deleudamque funditus Hercules strenuus qui clava Biblica Hydram a fronte adorieris Tantum ab est ut ad strepitum Hujus Draconis horridum expavescas Plaudite Togatae Gentes plaudite Invictus in arenam jam nunc descendit Agonista Nec de frivolis quibusdam nugis Sed pro Aris focis dimicatur Veritatis causa agitur Fideque Catholica ab infandis Erronum contumeliis vindicatur Aspiret studiis divina caelitus gratia Favonius Ut in sui nominis gloriam Ecclesiae imolumentum Reipub. tutelam Tendant omnia E D. H. A. M. e Col. in Oxon. THE AUTHOR TO HIS BOOK SHake off this panick fit there is no fear poor heart to cause a fear Englanâ—'s not what it was its Holy Ground since CHARLES was crown'd The Bores the Wolfs the Foxes and wild men are chain'd or watch'd in den The Crown the Mitre Cassock and the ✚ Hath purifi'd the land remov'd the dross Of Schisms Factions Errors Heresie Truth 's got her palace Church her Armoury Then shake off dull Delâ—y and now at lengâ—h With man-like sâ—rengâ—h Go thou the rounds of Albions soyl and view Phanatique Crew And with thy plainer Rhâ—troâ—ck cause them say This Old is the best way That they may learn anâ— love both fear and serve Gods Laws Christs Church and from them never swerve Yea leaving Satans Syâ—agogâ—es may turn Into our Temples there theâ—â— incense burn So with thy faithfull Optick digitate and shew The way that 's new Make known that Via Lactea Heavenly path Cal'd Catholick Faith In which our Fathers walk'd and walking were Secur d by Angels care Fear nor the Frowns nor surly looks of those Who Truth and Order's Popery doth oppose Inform the Quaking sinner to his face There 's Revâ—rence due to Person Time and Place Hold out thy Lamp present thy spiced Wine They 'r both Divine And thy Baptismal water make appear As Jordan's clear A ✚ is there 't is true declare its loss Was to the Church a ✚ Salute each house with Peace and to each eye Of all thy Treasure make discovery If any sume bite lip or wag their head Abide not there the Son of Peace is fled Put on this Pilgrimes weed poor Baby mine And Heavens shine Upon thy weak endeavours by success much Add daily to the Church Thy Fathers Blessing thou hast also got and now Go forth and prosper thou AN INDEX Directing to the ORDINANCES AND QUESTIONS Contained and discussed in this TREATISE Of the Church page 1. Questions I. WHether the single Testimony of the Church be to be received in matters of faith pag. 19 II. Whether the Church hath power to ordain Ceremonies not ordained of God p. 18 III. Whether the Church hath power to compel any irregular person to her Ordinances p. 24 IV. Whether the Civil Magistrate hath power over or in the Church of Christ And if he have whether his Law be binding to the Consciences of men p. 30. V. Whether the Segregated Churches now in England be true Churches p. 40. VI. What may justifie a mans separation from a true Church p. 75. VII Whether more religions then one are to be tollerated where the true Church is established p. 84. VIII Wherein consists the individuality or singlenesse unity or onenesse of the true Church p. 87. IX Why is the true Church called holy p. 90. X. Why is the true and holy Church called Catholick p. 91. XI Whether the Elect only be true members of the Church p. 93 XII What are the markes of a true Church p. 95. Of the Scripture p. 99. Questions I. Whether the Scripture be the word of God p. 143. II. Whether the Scripture ought to be mans only rule p. 148. III. Whether men may come to a saving knowledge of God without the Scripture p. 150. IV. Whether pefection may be attibuted to the Scripture p. 152. V. Whether salvation may be had by single knowledge of the Scripture p. 154. VI. What may perswade one that doubts to believe the truth of the Scriptures p. 156. VII How fâ—r the Saints may be our rule besides the Scripture p. 158. VIII Whether the bookes called Apocrypha be not Scripture p. 160. IX Why would God coâ—municate his to his Church by writting of the Scripâ—ure p. 162. X. Whether men be bound to believe all that is in the Scripture p. 164. Of Reading the Scripture p. 165. Questions I. Whether there be a God as is declared in Scripture p. 175. II. Whether God be a spirit p. 178. III. Whether there be but one God p. 180. IV. Whether there be three persons in the Godhâ—ad and how these persons do agree p. 181. V. Why are Kings and Magistrates called Gods and Rebellion to be like witcâ—craft in Scripture p. 191. VI. What was that Image wherein God made man and why was man created naked p. 194. VII Whether the reading of the ceremonial law be profitable to a bâ—liever or whether any part of that law be established under the Gospel p. 196. VIII Why would God suffer his dearest Saints to lye under such sad â—fflictiâ—â—s as are mentioned in Scripture and whether the book of Joâ— be a reall hictâ—â—y p. 211. IX Whether there be any diffeâ—â—â—ce betwixt the old and new â—â—â—tament and why the Scriptures are called a Testament p. 215. X. Wâ—â— are there some things in Scripture hard to be understood and whether the Scripture can dwel richly in â—â—ose that cannot reade p. 218. Of the Sabbath p. 221. Questions I. Whether the keeping of a sabbath be a ceremony and abolished by Christ. p. 235. II. Whether it be lawfull to make feasts on the sabbath p. 236. III. Whether sporting or gaming is to be followed upon the sabbath p. 273. IV. Why did God give charge concerning the resting of beasts upon the sabbath p. 239. V. Why did not God give Charge concerning a wifes resting upon the sabbath p. 240. VI. Why is not the change of the sabbath in Scripture mentioned p. 241. VII Whether the Church may command any other day to be rested on beside the sabbath p. 243. VIII Why doth God put a Remember before the Commandment of the sabbath only p. 245. IX Whether the first day of the week may be termed sabbath or sunday p. 247. X. Why is the sabbath called Holy p. 251. Of a Fast. p. 252. Questions I. Whether the fasts of the Church of Rome differ from those of the Church Catholick p. 249. II. Whether fasting be not a ceremoniall or Iewish Rite p. 251. III. Why is the fast of Lent observed by the Christian Church p. 252. IV. Why are the fast of the weekes of Ember observed by the Church p. 255. V. Whether it would bring advantage to the Church to have those
lately that by a most prophane and Impious Catachresis brought the Church to be compared to horses in Pharaohs Chariot as Cant. 1 9. to her glory and dignity it is spoken they wickedly made her only to serve to draw them into High-places which opinion hath so far infected this age that the gray hairs of our holy Mother the Church is scorned mocked and derided by the basest of the people which evill we hope to see removed by good Laws from the Magistrates and the Church to receive her due devoir by penal statutes 5. Because the Magistrate himself is appointed of God to be a Minister for the peoples good Rom. 13.4 To be alâ—ogether for the good of the State is but a partial good to command that none steal my goods and yet another kill me with false Doctrine will not profit me much Is he a Minister of God for good then by all ways and means he is to do good and what greater good conducing thereunto then to see the Ordinances of the Church maintained in purity number and nature to see that sound reaching be in the Pulpit as well upright judgeing upon the Bench he is to see so far as possibly his Subjects prosper both soul and body and when he doth so then is he a Minister to them for their good and indeed if he be noâ— for the spiritual good in the right managing of the Church he cannot be for their good in the ordering of the State for people seldome change Religion only but as often as this sacred Anchor is weighed so often the Ship of the Common-Wealth is tossed and no wonder for Heresie being the School of Pride by little and little while it shakes the mind from Gods Yoke it shows us in like manner how to defame and shake off humane Government It is plain that the wisdom of Hereticks aims at this point and taking away or preaching down such things as put an outward Majesty upon the face of Religion it brings them to be hail fellows with God to be of no Religion and he that is once so perswaded will easily expel all thoughts of reverence to him whom God hath made his Lord and revolt from their King with as little reluctation as they turned from God and what may be the issue of these things is not much to be questioned even every man to do that that is right in his own eyes And what good that will bring the Common-wealth I cannot understand But 6. Kings Magistrates and Princes have a particular charge given them to kiss the Son Psal. 2.12 Kissing was anciently an act of homage one King that acknowledged himself Tributary or promised Fidelity to another performed it by kissing him whom they promised it unto so far as I remember they generally performed it kneeling For this reason the hands of Kings are at this day kissed by which their Subjects declare their subjection that they shall be ready to wait upon him at the putting out of his hand and by it they tacitely promise to be as faithfull to him as his own right arm To kiss the Son therefore is to acknowledge subjection to him that they owe and hold their Crowns of him and withall to be faithfull to his Crown and Service and that in their publick as well as private capacity not onely as he is a Christian but as he is a King that as a Master in his House and as a Father over his Children by his Authority to keep his Subjects in subjection to the King of Kings Now what more immediate way can the Son be honoured than by taking care of his Spouse for to preserve her in Honor and maintain her in the full enjoyment and free possession of those things which her Husband left her until the second coming for the Church is the Lambs Wife Let us not imagine that a King is onely to regard his owu soul or to look after nothing but his Sâ—bjects bodies both Scripture Reason and Conscience and all good Christians would have the fear of God taught in a Regal way not Ministerial by him to all that are about him with him and under him It is not for a show onely that Kings wear Crosses upon the top of their Crowns but signifies that the Honour of him that died upon the Cross is to be maintained by him that wears it In a word let 's abhor and excommunicate the thoughts even deliver them over unto Sathan that would make a distinction between a Kings publick and private capacity when it is done to smite him with the tongue and divest him of that power which as King is given him of God especially since we know what cursed acts and blasphemous words were the consequences of them in late years 7. God hath in a peculiar and special way promised to bless his Church even as a Church with Kings and Queens Isa. 40.23 And Kings shall be thy nursing Fathers and Queens thy nursing Mothers c. Whatever Peace and Plenty the Church enjoys by the Civil Laws and Statutes of that place wherein she lives yet if she be not blessed and fed as she is a Church and in that capacity this promise is not fulfilled for all those outward things she may enjoy under a professed Turk but to suck and grow and be fat and nursed and swadled and that in the nature of a Church is the nature of this promise There is a distinction made by some that Kings have nothing to do to meddle with things Spiritual or Ecclesiastical but with things Temporal or Politick and that under the Law Magistrates might have power but they have none under the Gospel I woold have those that suppose â—o to reade this one Text they will find it a Gospel-promise it being made touching the access of the Isles and Nations of the Gentiles in a National way to the Church of God as is clear in the following words And the ground both of this and the other distinction considering the Arguments before given is onely ignorance of the Scripture and the malice of the opponent both to the Magistrate and Church the one would rob him of half his Dominion and the other under God of her greatest protection that they might reign with the one and trample upon the other under a pretence of serving God And yet now I remember it hath another ground the very same that the Popes Chair stands upon viz. That Magistrates have no power over Churches nor Church-men by which Principle the Popes Supremacy stands firm and Indeed there are two opposite parties of Popery and P. who though they have no agreement with each other yet they meet in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Draconis to darken the Authority of Gods Anointed 8. Kings and Magistrates as they are Church-members have a power to act for the good of the Church and to exercise whatever power they have for the good of the whole body and whatever Talent God gives them they are to lay it
a Prebendry at Windsor getting neither grew very discontent So D.B. I have read these in and have them from an Author that I am perswaded is able to defend his Print A man of the same Principles having gotten to be the Kings Chaplain shortly after being put out of it again by the Arch-Bishop for what cause my Author shews not to revenge himself became the chief leader of that Rascall rabble out of London crying for I against E. of S. Invaded afterward the Deanry of Paul's and the house of the Bishop of B. W. But says my Author had he been made Dean of Pauls or B. of B. and W. by King Charles he had never opposed the Bishops The like is known concerning M. H. B. the Original of his discontent against the Bishops was the losse of his place at Court which he enjoyed under Prince Charles and for that he was so enraged against the Government of the Church that what by speaking and what by writing he brought to himself deserved punishment not to call it suffering I Copy not this out of any distaste that I bear to the mens judgements or persons whose faces I never saw knowingly Yea the right hand was scarce known from the left when B. was putting on Armour to oppose the Hirearchy but that it may be known upon what ground some spirit opposed settled Government not so much out of zeal Religion or conscience as out of spite passion malice or discontentednesse which broached Arrius his Heresie and was the first moving cause of Corah his Rebellion Numb 16. and blew up some fiery spirits here in England to call out for a Reformation which was the mask they used to hide their ugly faces and the Cloak they wore to cover the wicked and malicious purposes of their revengeful hearts which at length though something late was discovered to the World by which they are now really as odious to the present age for their Villany as ever they were famous through Hypocrysie 2. Heresie springs from pride and ambition this is in some kind the Cause of the other before mentioned For if their pride meet with a fal they are discontented if it go smoothly on they are sattisfied To become a Teacher a head of a faction to have Disciples is to some in our days a gay businesse when Pride reigns in the bosomes of men it is Tyrannicall and must outlarge its Territories by bringing into subjection those Neighboring Countries and Cities that are about they are so full that they must empty their Hereticall Notions into shallow and ignorant brains and are not satisfied with being Masters of their own except they have Proseylites to their Doctrine Is it any other but this that makes our illiterate Mechanicks preach or Lay-men administer the Sacraments or our women to forget both their Sex weaknesse and the Word of God to expound the Scriptures What made the Vagabond Jews to presume to cast out Devills but this Acts 19. and how much this induceth the Church of Rome to stand and to defend strange points I leave for my Elders to consider 3. Heresie springs from lust or covetousnesse the Church lands since it 's establishment was usually a greater eye-sore to Hereticks then her doctrine the Egyptians that fold both their Cattle and their Land for bread when their mony was gone Gen. 47.18 never grumbled that the Priests Lands were preserved but these men having both Cattle Land and Bread grudge to see the Church enjoy her portion and if they want rather then they will dig will reach down all propriety and that the wicked should not enjoy the fruits of the ground The meek only should enjoy the Earth which Doctrine supposing it to passe in the affirmative not a foot of the Earth would fall to them Yet this set the Crown upon Iohn of Leydens head in Germany and hath been a fundamentall truth in England yea the corner-stone of strange divinity in our high places The silver Pillars the golden bottome the purple covering of the Church Ca. 3.10 hath been â—n alluring bait even to those who ought to have been her guard 4. It comes from the womb of ignorance a misapprehension many erre not knowing the Scriptures Mat. 22.29 Many things depending upon the knowledge of the diversities and seasons of times receiveth strange and strained interpretations from the unlearned This is one strong hinge that our Secretaries for the present move upon As that the Apostles being immediately called from fishing to preaching they shall be all taught of God And of Gods pouring out his spirit upon all flesh in the latter days and their daughters shall prophesie these with a many other are foundations upon which many build their Babel from the first they conclude that any man may preach from the second Isa. 54.13 they conclude that preaching is needlesse from the third Acts 2.17 they infer that women may preach as if that prophesie of Ioel Ioel 2.28 were not already fulfilled in the Apostles I must conclude this Question being quiet tyred with fighting with these beasts of Ephesus and beasts indeed they may be called not onely from their barking against the light of the Gospel but also from their surlinesse and crossenesse each to another or fawning upon any other for do but crosse or not humour them they will turn Ranter Quaker Adamite or Anabaptist and about from one to another if not locally in body yet professedly in judgement for never did you know any of them to be purely what he is called the Anabaptist is a Millenary the Millenary is a Quaker the Quaker is a Ranter and vice versa turn them again the Ranter is a Quaker the Quaker is a Millenary the Millenary is an Anabaptist and so round as one lye so one false opinion must have another to maintain it This makes such a monstrous unlovely hodge-podge among them that had these beasts been to have entered the Ark it would have perplexed Noah to have put them into pairs These Babel-builders are confounded in their Opinions as well as in their Language properly their own having that only in common that destroys the unity of the Church and never speaks with one tongue but when they rail against the Church of England Quest. 6. What may justifie a mans separation from a Church Saint Paul giving us some directions for walking after the spirit Gal. 5 in the 19. ver makes an enumeration of the works and fruits of either beginning with those of the flesh as Adultery Fornication Vncleannesse Lasciviousnesse Idolatry Witchcraft Hatred Variance Emulations Wrath Strife Seditions Heresies These two last in the Original might be Translated divisions Sects for there it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where according to this Sects or Divisions or cause lesse separation as well as Murther or Adultery are the works of the flesh the two last are Twins in one and the same womb for the Heretick will breed division or sedition and
Church for though every one that are members of the visible are not of the body of the invisible Church yet he is not of the invisible that acknowledgeth not himself a member of the visible he that hath God for his Father hath the visible Catholick Church for his only mother and must have her if he would be saved She is like the Ark of Noah as all without that was drowned so all without this is damned In the judgement of Charity we must indeed suppose that God hath his own among the heathen and by working upon them by his Spirit in an extraordinary secret and hidden way brings them unto the knowledge of his Son by which they are ingrafted into his body and so made members of the Catholick Church for as before out of it there is no salvation the reason is out of it is to be out of Christ for that is his body and to be out of Christ is to be without God and to be without him is to be without eternal life For this is eternal life to know thee to be the only true God and Iesus Christ whom thou hast sent Quest. 12. What are the marks of a true Church General notes and marks are set down by the Church of Rome whereby it is pretended that the true Catholick and Holy Church may be distinctly and perfectly known from all false Congregations or Churches as 1. Visibility 2. Antiquity 3. Durability 4. Prosperity 5. The name of a Catholick Church 6. Agreement with the ancient Church 7. It s union with the head viz. the Pope 8. Holiness of Doctrine 9. Efficacy of Doctrine 10. Holiness of life 11. The glory and power of miracles 12. The gift of Prophesie 13. The acknowledgement or confession of her enemies 14. The unhappy and unfortunate success of her enemies 15. A succession of Bishops With several others which in their own nature are either separable from the true Church or may agree to a false and may constitute a Synagogue of Satan as well as a Church of Christ for which with many other reasons they are rejected of the Reformed Churches as proper Characters of that body whereof Christ is the head that being able to consist pure holy and visible without some of them though in some points they agree to her also in that but not as essential or Characteristical and knowing also that many of them are forged by and in Rome that she may appear the better and stand the firmer in her Pontificalibus The proper and essential Characters of a true Church whereby she is differenced from all false also from the Church of Rome and which gives her her esse vivere sentire are these viz. 1. The pure dispensation of the Word Act. 2.4 Where the Word is taught in a pure manner according to the institution of it without detraction from or addition to it wherever that is taught what Christ commanded and the Gospel holds out so farre there is a pure Church and where that is mixed and mingled with mens Inventions as points of doctrine so far the Church is impure 2. The pure Administration of the Sacraments Matth. 28.19 30.1 Cor. 11.23 That Church that keeps to the institution of those Ordinances appointed as Seals of the Covenant by Christ putting nothing to them nor taking nothing from them as necessary for the making of them Seals so far that is a pure Church and where that is not done it is so far impure Some adde Church discipline but that holds out rather her well being then her being in times of persecution she hath wanted that and may want it and yet a true Church by the keeping pure of the Word and Sacraments which a visible Church cannot consist without hence we behold and look upon Ierusalem Galatia Thessalonica Corinth Colos. and once those famous Churchs of Asia though the gospel was taught in them in a glorious and a pure dispensatory way yet for the present wanting those two we eye them not nor number them among the Churches of Christ. The same teacheth the Reformed Churches of Helv. Art 14. Behem Art 8. France Art 27. Belg. 29. Ausp Art 7. Sax. Art 11. Wirtem Art 32. Swed or the 4. Cities Art 15. Sâ—ot Art 15. and of England Art 19. That Article it self is this Art 19. of the Church of England The visible Church of Christ is a Congregation of faithfull men in which the pure word is preached and the Sacraments be duly administred according to Christs Ordinance in all those things that of necessity are requisite for the same c. All which considered it follows 1. That the Church of Rome is no true Church or pure Church making the Scriptures to be imperfect for salvation without their own Tradition They will not suffer the Church to be clean through the word that Christ hath spoken The Church is only tyed to the Gospel For if an Angel from heaven teach any other Doctrine he is to be accursed by her 1 Gal. 9. With her Baptismal water she adds oyl salt and spittle as essential parts of Baptism and useth this holy Ordinance upon Bells Stocks and wood With the Sacramental wine she must mingle water of which the Lairy must not taste With her Sacramental bread she visits the sick salutes Emperors makes Procession it must be also a wafer Câ—ke and it must not be broken with both these Elements she maketh a Sacrifice for the dead and she teacheth that a Priest may give it to himself alone that the vertue or efficacy both of that and Baptism depends upon the intention of him that doth administer and yet the efficacy must not be questioned but believed and forasmuch as they are administered in Latine which the common sort may not understand they must act implicite faith 2. That those segregated Congregations in England are not true Churches The word preached by many that are not men in Sex nor Ministers in Office prayer being preached down and preaching only to be heard from men of their own principles teaching for Doctrine not Traditions but fancies blasphemies affirming the nullity of Apostolical Ordination c. The Sacraments are either abused as re-baptizing those that were baptized before making dipping necessary to that Ordinance and the Sacrament performed by a Laick person The Sacrament of the Lords Supper being either preached down altogether or grosly abused in nature It s vertue depends upon his goodness that gives it a sin to receive it with any that we conceit not to be holy or know him to be prophane though he be never admonished by them and if he were yet he is not to be eaten withal least I eat and drink damnation to my self through his sin the Elements not consecrated through which that only is an Ordinance and the body or blood of the Lord they are not consecrated for he that often attempts to do it hath no power so to do wanting Apostolical Authority viz. Ordination 3. That the
Church of England is a true Church as it is now constituted her Doctrine being pure she holds nothing nor injoyns nothing upon her members in matters of salvation by way of precept neither doth she add to nor take any thing from the nature of the Sacraments that the Lord Christ hath left behinde him in the Church by way of practice she doth and may injoyn and she hath power to ordain several Ceremonies to be performed in the receiving of them which in themselves being not contrary to the Scriptures nor taught by her as necessary for salvation urged only as edifying for their meaning and decent for the service performing her Members may and they do give her all due obedience and their obedience is justifiable You need not here be put in minde of that caution formerly given viz. not to take manners for doctrine it is a high errour to conceit the vertue power efficacy of an Ordinance to consist in or depend upon the goodness of him that doth administer the same A prophane person a known Swearer may purely dispense the Sacraments for that lies not as God forbid it did in the purity of any mans conversation but in the pure adhering to our Lords Institution The pure preaching of the word hangeth not upon the purity of him that speaketh but in the purity of the word spoken of The purity of Doctrine lies in the agreement of it unto Scripture and not in the agreement of a mans life unto the word if so how many had Christ converted what multitudes of people had Paul brought to the knowledge of the truth more then he did The same Doctrine teacheth the Reformed Churches and the Church of England Art 26. To conclude this Chapter in all Instituted Ordinances it is neither Pauls goodness nor Apollo's graces nor Iudas's wickednesse that is the cause of the plants fruitfulness or barrenness from the grace of God must we look to receive the promised reward 1 Cor. 3.7 In natural as in prayer sometimes it may be otherwise Iames 5.16 CHAP. II. Of the Scriptures COL 3.16 Let the word of Christ dwell in you richly in all wisdom teaching and admonishing one another in Psalms and Hymns and Spiritual Songs singing with grace in your hearts to the Lord. HAving viewed this beautifull heavenly and holy building for it is Gods 1 Cor. 3.9 which is as Ierusalem a City compact together we shall now behold the foundation upon which it stands The Builder of it was skilfull in all kind of cunning Work and a Fabrick of this height or altitude required a foundation suitable deep strong and sure he therefore founded it upon a Rock Matth. 16.18 by which the several parts of it stand firm the carved and polished work thereof knows no shaking the least vessell therein though earthen yet being chosen for the Masters honour knoweth no falling down by tottering The foundation of this glorious Metropolis Royal Edifice or House of God is in truth and nature but one yet since Scripture speaks of it as two we shall speak in that Language and shew you that the Church hath 1. An increated essential foundation which is that holy thing whose name is Jesus Christ the Lord Matth. 16.18 begotten before the beginning of the world it is the Lamb of God the Rock of Ages it is he that is holy harmless undefiled separate from sinners the only begotten Son of the Father who taking upon himself to deliver man did not abhor the Virgins womb it is he whose name is wonderfull Counsellor the mighty God the Prince of Peace the everlasting Son of the Father the Man who is Gods Fellow Zach. 13.17 2. A Created Doctrinal foundation this is the Law and the Prophets Ephes. 2.20 It is the word written which is profitable for Doctrine and reproof for correction and instruction in righteousness that the man or Church of God might be perfect throughly furnished unto all good works In summ it is that word that was spoken by the Fathers by the Saints by the Prophets and Apostles who were the servants of God Phil. 1.1 Of these two we may say as Ioseph said of Pharaâ—hs doubled dream Gen. 41.26 They are but one yet not one so but that the preheminence is given to the first under the notion of a Corner stone Isa. 28.16 that giving both strength to the building and directions to the Builder And indeed the Prophets and Apostles laid no new Foundation but added to that corner stone laid to their hands daily such firme Christians as they had fitted for this holy superstructure taking directions in their building from its posâ—ture for unto it all the building fuly framed together groweth unto an holy Temple in the Lord Ephes. 2. ult No foundation being laid therefore but what is united to this strengthened by this supported by this and directed by this shews that properly there is none but this Saint Paul who was a wise and excellent Master builder himself 1 Cor. 3.10 understanding there was a Church builded at Colos. a City of Phrygia the greater in the continent of Asia the lesse so called from one Phryxus a King thereof had no desire it should stand empty left the evill spirit which hath been cast out should take possession again as at this time he was like to do whether by their falling back to Paganisme and Heathnish customes again or by being taught the necessity of imbracing the doctrine or Ceremonies of Jewisme would have the Word of Christ dwell richly in them This Country of Phrygia had once in it a King named Gordius who of a Plow-man being chosen King tyed or hampered his Plow-Tacklings in such a knot that he predicted that none should untye them but he that was to be Conquerour of the World it was called Nodus Gordianus this Prophesie was fulfilled in Alexander who because he could not untye it by Art cut it asunder with his Sword and for afterward conquering the World was sirnamed the Great At this time there was among these Phrygian Colossians some that hampered their understandings by a counterfeited humility who with their dark Axiomes would have intruded upon them worshipping of Angels which knots to untye that they might be great the Apostle sends them or recommends unto them the Sword of the Spirit Let the Word of Christ dwell in you richly In this Country also was the City of Midaium where Midas the son of this Gordius lived and dwelt he as the Poets fain asked of Bacchus who was his Guest that what ever he touched might become gold his great riches was the ground of the Fable his â—ute was granted by which he turned Mountains into gold but finding that he could neither eat nor drink but Goblets and Viands of Gold he recalled his wish and by washing himselfe in the River Paâ—tâ—lus communicated that virtue to the River which afterward brought up golden sand The River that comes from the Mount Tmolus brings with it abundance of gold and
Either 1. Strictly for those Precepts Sayings Sermons Exhortations that he gave made left behind in the World when he was visibly dwelling among men in the shape and form of a Servant and whosoever lets these words dwell in them they shall be like men dwelling upon a Rock the water may come about them but it shal never hurt them they may come about their feet but never swell up to the head the wind may blow but not a hair of his head fall to the Earth Mat. 7.27 2. Largely for all the Words Sayings Prophesies Sermons that were spoken by all whom he commissioned to preach after for the whole Doctrine of the Old and new Testament rejecting nothing nor turning out of doors of the great and capacious building of our souls no Word no Scripture since we can see the Image of Christ upon them all we know that Orally and Vocally or Verbally Christ made no Psalm yet here they are put down as the Words of Christ for they were truly Prophetically and spiritually made by him they are a part of that holy Book called the Word of Christ not excluding the other persons but including for it hath various titles according to the purpose and pleasure of the holy Ghost It is the VVord of God Ephes. 6.17 It is the VVord of the Lord 2. Thes. 2.3.1 It is the VVord of Life Phil. 2.16 and here it is the VVord of Christ. In those other places the Son is not excluded quod necessario subintelligitur non deest and here the Father with the Spirit are concluded That the whole body of the Doctrine of the Scriptures and what ever is contained therein may be called the word of Christ though Christ might not be yet come in the flesh may be thus demonstrated 1. They were all uttered and spoken by his spirit or they were written by that spirit that came from him Holy men of God spake as they were moved by the Holy ghost 2. Pet. 1. ult Now the Holy ghost is sent by the Father in his Sons name Ioh. 14.26 and the Son sends the Holy ghost again from the Father Ioh. 15.26 It was this Spirit that put words in the mouth and mind of Noah Abraham Isaac Iacob David Solomon Iehosophat Iob Daniel Ieremiah VVhat shall I say the time would fail to speak of Gideon Barack Sampson Peter Paul and Iames the Lords Brother all which were acted by one and the same spirit which proceedeth from the Father and the Son prompting them and dictating to them the things Councels prophesies that are recorded in the Oracles of God 2. They did all of them hold him out to the VVorld or to the Sons of men speak of him Abraham saw his day Iohn 8.56 Moses wrote of him Ioh. 5.46 Isaiah saw him born of a Virgin Isa. 7.14 and told the VVorld of it Isa. 9.6 Ieremiah saw the children of Bethlem slain for him Ier. 31.15 He was seen from the top Tower of divine speculation giving eyes to the blind and ears to the deaf Isa. 35.5 He was sold for thirty pieces of silver Zacch 11.13 he was seen scourged mocked and crucified Isai. 53.4 5. he was seen to rise from the dead the third day Hos. 13. 14. Psal. 16.10 Ion. 1.17 he was seen to intercede at the right hand of God Dan. 9.17 he was seen coming in the clouds to judge his people Iude 14. his Birth his Reign his Nature his Suffering the cause of his Suffering the profits of his sufferings the height of his Power the extension of his Kingdom was made known to the world to Simeon before he embraced him else he would not nay could not have beheld him as the Lords Salvation Luk. 2.30 that is he through whom God appointed salvation to come by Christ himself commanded the Jews to search the Scriptures Ioh. 5.39 as if he had said If you do not find by the Scriptures the properties acts signs tokens of the true Messias spoken of by the Prophets to agree with and in me then believe me not They speak so fully and so largely of him of his Kingdome strength and power that almost it is nothing else but the word of Christ as if he himself were speaking of himself the things concerning himself Every Prophet in his turn prophesied and spake of him untill Iohn and he pointed him with his finger saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold the Lamb of God they held him out unto the World in Prophesies and Types the Baptist held him forth to the World in flesh and bones yet fleshand blood revealed it not to him neither but the spirit which he sent before to restifie of those things that should come to pass and that they might be brought by those sayings to believe on the Son of man he brought indeed glad tidings vere magnum id est majus quom humana capit intelligentiam that said To you is born this day a Saviour which is Christ the Lord. Gloria in excelsis he plainer that said Behold the Lamb of God that taketh away the sins of the World 3. They were all of them ratified and fulfilled of him confirmed and established by him Not a Iota or Title that was foretold of him but was to the height accomplished of him ut impleretur that it might fulfilled which was spoken in the Scriptures is a usual phrase with the Evangelists As Ionas was three days and three nights in the Whales belly so was the Son of man in the bowels of the earth As the Serpent was lifted up that the Israelites beholding it might be cured of those wounds the fiery Serpents had given them so must the Son of man be lifted up on the Cross that whoso beholds him might be saved from the stings of that old Serpent called the Devill and Sathan Revel 12.9 He is the true Melchizedec who meets the faithfull returning from the slaughter of their sins and comforts them with bread and wine and blesseth them yea and they shal be blessed There was one Text and it seems but a mean one yet he wil not dye nay rather he cannot dye until it be fulfilled for at the last gasp he cryes out Ioh. 19.28 I thirst Quodnam Genus Sermonis he that could endure mockings scourges buffettings nay nailing to the Cross cast out of the land of the living and near to be made free among the dead cannot he endure a little thirst This thirst it seems is more then naturall that death it self cannot quench he is a thirst and Heaven and earth shall perish before he drink not those hands feet that in this his condition we would think should rather smite him spurn at him must be imployed to fetch reach him drink Ut impleretur all this was done that it might be fulfilled which was spoken in that Scripture Psal. 69.21 In my thirst they gave mee Vinegar to drink which when he had done then Consummatum est all was finished if it had not been the truth
that had spoken it in the Psalm the truth had not performed it so exactly in the Gosple 4 According to his pleasure were they spoken and at his good wil were they uttered by them The spirit of prophesie did not always abide upon the most holy Prophet hence Advenit Verbum Iehova The Word of the Lord came is a usual phrase among the Prophets Elisha was a man of God and yet the Lord had hid the Shanamites grief from him 2 Ki. 4.2 When he put it in their mouths then they spoke and not before they were his words for untill he spoke to their hearts their mouthswere shut up end they remained silent till the Word of the Lord came there was neither voice nor hearing in truth what he spoke they uttered and when he was pleased to be silent they were forced to be mute 5. The prophesies did but open a passage for him and the whole of them had a tendency to him the Law in all its Ceremonies and in all its precepts doth but lead us conduct us point out Christ unto us it hath no Language in it but Christ in it's Condemning power it is a harsh School-master to drive us to Christ Gal. 3.24 The Gospel hath the self same end viz. To bring us to Christ he stands as it were between both Testaments the Prophets behinde him Call but to touch the hem of his garment and come under the skirt of his apparel the Apostles before him call upon men to imbrace him in their arms by faith joyfully and he himself in their mouth utters but what he delivered in person Come unto me all ye that labour Mhtth. 11.28 6. They are his words in respect of that power and that Commission he gave to holy men to write and teach them he gave the Apostles power to preach and a Commission to teach all Nations Matth. 28.19 It was he that took the Apostles from their other Callings and gave them authority to teach what ever he had commanded They did nothing untill he gave that power and assoon as they received their authority from him they began that heavy though holy Imployment 7. In regard of the publication and promulgation of them whatever was spoken was spoken in the name of the Lord all was preached in the name of Christ they desired to know nothing more then Christ they called upon men to believe in Christ they baptized in the name of Christ not by their own power or holiness but in the name of Iesus Christ of Nazareth did they work their miracles Acts 3.6 It follows then that the whole Scriptures in what way soever delivered whether by vision inspiration dreams by signs by voice by writing by Urim and Thummim by men or by Angels by Prophets or Apostles for God spoke divers ways to our Fathers Heb. 1.1 All of it and every part of that All is the word of Christ which we must have to dwell in us for the words are Imperative Imperativo praceptionis a duty that we are to avoid then and shun him that would seek to turn us from the Faith of that word here enjoyned The Apostle is pleased to call the Scriptures the word of Christ rather then the word of God for this probable reason At this time these Colossâ—ans were infected and in danger to be drawn to the old Rites and Ceremonies of the Jewish Church by self-seeking men who desired them to look back to the word wherein indeed these things were written Col. 2.16 but now since he exhorts them to the studie of the word of Christ he foresees and knows that by the word of Christ they shall learn that all those Ceremonies were but as shadows and since Christ is come not binding for which cause he chooseth rather to call it the word of Christ that those Hereticks might not take any advantage to corrupt them which they might have done if he had said the word of God From this we might draw many inferences we shall at this time collect two one concerning the Ministers of Christ the other to all the Professors of Christ. 1. Concerning the Ministers of Christ. Let them not hereafter be afraid of man nor of the son of man let them be bold to say to any offender Non licet tibi with Iohn the Baptist It is not lawfull for thee Mat. 14.4 Let their faces be strong against the faces of men their foreheads strong against their foreheads that they be not dismayed at their looks Ezekiel 3.8 9. the word is not theirs but the Lords Let the word of God be spoken with boldness Acts 4.31 Christ speaks as one that had authority Matth. 7.29 and he hath given authority and power to his servants to charge men to their duty 1 Tim. 6.17 where God threatens sin they must not be afraid to pronounce punishment The Lord God hath spoken who can but prophesie Amos 2.8 As they are to preach it with Authority so let them study it constantly where shall the Ambassadors of the most High know the will of their great Master but here Till Christ come let them give attendance to reading A Minister must be a man apt to teach 2 Tim. 2.24 And it s this alone that can fit him for that function In these lyeth the substance and matter of their Commission therefore they must be looked into studied upon 2. To all the Professors of Christ to all that name the name of Jesus let them freely hear me touching these two particulars 1. Let none of them trust believe or depend upon any new or immediate Revelation for his happiness there are in this Age many that trust to those raptures of the Spirit as they call them and will have no other word dwell in them then that word that the Spirit within suggests within casting aside and refusing the Scriptures as useless and unnecessary because a word without But I hope you have not so learned Christ. We shall carry a small time upon the search of that Spirit pretended to trying it by the Scriptures the touchstone of truth and we shall see if those breathings of the Spirit be different from the blasts of the Prince of the power of the Ayr that rules in the children of disobedience 1. It doth not those things that the Spirit of God should do not to insist upon particulars there were three general Acts that Christ promised his Spirit at his coming should perform unto Believers and this Spirit that goes abroad in this Age performs none of them as may appear by a rehearsal of the severall acts themselves 1. Was to bring to remembrance what ever Christ had spoken Ioh. 14.26 This was to be his work then and his work with all believers is the same now what Christ hath taught what Christ hath spoken is the Spirit to bring to remembrance which he will send That Spirit therefore that teacheth and puts that in the minds of men which Christ never spoke cannot be that spirit sent of
him but such doth the spirit that in this Age is pretended It calls down prayer it will not be guided by Scripture not live of the Gospel nor according to Law they will have no ordained Ministers they will not own Magistrates thrust Sacraments out of the Church make Ordinances in their power depend upon the merits of men take singing out of our Christian Temples preaching up new revelations and that they only are the Saints that heed least the Scriptures that it is only formal or Antichristian to crave a blessing before meat that none are baptized but such as are dipped to curse revile slander those that are set apart by Apostolical Tradition for the preaching of the Gospel c. This is that that Christ never taught and therefore it is not his Spirit that brings them to our remembrance 2. The Holy Spirit of God was to glorifie Christ Iohn 16.14 that Christ that was then with his Discsples that was born of the Virgin Mary that Christ that was to suffer at Ierusalem was he to make glorious that Spirit now amongst us casts contumelies and scornfully speaks of that Christ under the notion of a Christ without us Its seeks its own glory and bears witness of it self its whole aym is to invert the Divine dispensations by slighting that Christ crucified upon the account of being without 3. He was to shed abroad the love of God in the hearts of Believers Rom. 5.5 that is the apprehension of the love of God a sense of it a feeling of it from whence comes love joy and peace Now the spirit that some pretenders have is a contradistinct spirit from this for by their trembling quaking foaming it appears that the sense of the love of God is not shed abroad in their hearts but of his wrath those strange and monstrous actings proceed rather from wrath indignation and anguish and indeed if gnashing of teeth be a picture or fruit of Hell we may know whence that spirit comes that carries men forth into those distempers 2. The Spirit of God is a Spirit of Union and of Agreement that ever speaks and agrees with it self In no place doth it really oppose or contradict it self it leads all men into one kind and way of truth how distant soever they be from one another but this spirit that goes abroad in our Age never appears in one shape it speaks this in this mans mouth and contradicts is again next day In this mans mouth it threatens hell in that mans mouth it says there is no hell it says that it is a decent thing for a woman to preach the same spirit calls down all preaching in another here it throws aside the Law there it throws away the Gospel there it throws away both here it is for a Christ within there it affirms there is no Christ at all by its cloven foot you may discern whence it came 3. The Spirit of God teacheth honourable and glorious Doctrine such Doctrine as made the highest in the earth bow their necks to receive the same the whole Army of the Philistâ—ms even of those Heathens that persecuted the Doctrine of the Spirit of God was overcome by the noble Army of the Martyrs the more it was afflicted the more it grew and went over the world like a Sea overflowing the banks of all Penal Laws Kings became its nursing Fathers and Queens its nursing mothers The Doctrine that this Spirit teacheth is a Doctrine of Reprobation Reprobated silver hath God called it his providence and power hath crushed it always suppressed it and hath only given Satan a little power for the Tryall of his Church but never gave him all his chain to destroy Their Doctrine was never on a Candlestick their house was never on a mountain to bring all Nations in into it God kept it under that it never yet said So would I have it How hath the same Gospel we teach run over the world and that without garments rolled in blood and hath been beautifull and glorious But this spirit hath attempted indeed but stopped tryed condemned cast out Never was there a Kingdom Country Parish nay scarce a house that this spirits Doctrine or Doctrines rather was ever received in These things considered let not the Professors of Christ depend upon those seducing revelations but to the Scriptures the foundation of the Doctrine of the Prophets and Apostles But 2. If the Scriptures of the Old and New Testament be the word of Christ let none of the people sleight it it is that which Christ hath spoken to be the Rule of their lives tryers of their thoughts and measure of their actions if thou be of the houshold of faith thou art upon that foundation whereof Jesus Christ is the chief Corner-stone Eph. 2.20 All you that build must be squared fitted and proportionated to this Corner stone which can only be done by this Word of Christ and therefore it is not to be slighted Now the Scripture may be slighted divers ways 1. When it is regardlessely heard when Gods message is delivering for the good of a mans soul by Gods servant thereunto appointed to have an irreverend or unseemly carriage shows they put no high valuation upon it to be drowzy or sleepy when God is holding forth our duty or his own greatnesse our sins and his Justice is a great sign of irreverence and may provoke him to thrust us out of his presence for it is not a slighting or contemning of man who reads it or speaks it but of God who made it and enjoyned it 2. When it is scoffingly used when men make Scripture to be the bottome of Jests and Jears the Subject of their profanenesse or Object of their mirth When the Prophet called the Burthen of the Lord the people answered him in scorn the Burthen of the Lord the Burthen of the Lord. Ier. 23.33 34 35. or as Iulian that would smite a Christian on the one cheek und then bid him turn the other as his Lord and Master directed The Scriptures were not written to make men laugh but to make men wise unto salvation 2 Tim. 3.15 they were sent into the word by God to instruct men how to demean themselvs without offence towards God man Act. 24.16 it ought only to be imployed to that end It is not safe jesting with edged Tools so neither is it safe to sport with the two edged sword of the word of God This is holy ground let us be afraid to sin upon it least the owner of it Mock when eur fear cometh and laught at our calamity Prov. 1.26 It is in it self a high provocation of his Majesty contempt of his honour and a diminishing of his greatnesse in the sight of men 3. When it is heedlessely forgot if a mans servant should not do the thing commanded und excuse himself from his forgetfulness it would not reprieve him from his masters anger How shall God be patient when his precepts and word are
closely suffered to go out of our minds nay how shall they be saved if they keep not in memory which it preached unto them I Cor. 15.2 or what is read by them not that all is read can be remembred but to sufferit to go from our hearts for want of meditation application communication and esteem it no losse to find our selves ignorant or forgetful of those grand truths upon which hangeth all the Law and Prophets viz. to love God and our Neighbour as our selves Matth. 22.40 Every Chapter Men read or Sermon men hear makes them fitter for heaven or fuell for hell Take heed to this all you that forget God lest be tear you in pieces and there be none to deliver How many are there that after hearing or reading remember no more the thing read and heard no more then Nebuchadnezar did his dream Dan. 2.3 his spirit was troubled their perhaps are affected yet for what neither can discover Caduca est memoria fragilis Let us ask this gift of rememberance with earnestnesse that the spirit may help this infirmity but let not carelessenesse be our bane lest damnation be our portion 4. When it is partially received some there are that will part stakes with God receive and embrace some part of his word and reject another they will fear an Oath yet love a lye They will seem in all their actions to intend to do nothing more then the advancement of Gods glory yet calumniate and back-bite their Brother and privally slander their own Mothers Son Psal. 50.20 They will reprove as the Scripture exhorts but forget to do it in meeknesse and love as it commands They will abhor an Idol yet commit Sacriledge Aut muta â—omen aut animum said Alexander to a Souldier of that name and a Coward either deny thou art a Christian or live like one How many in these days do cut and mince the Scripture to make it speak what they have sophistically thought upon though contrary to that Idiom that naturally God hath given it à principto It is all the word of Christ and therefore none of it to be refused to walk according to half the Scripture will never altogether bring thee to heaven dimidium in this sense nihil est that half which thou conceitest thou keepest shall condemn thee at the latter day for thy injustice in robbing it of its holy companion and associate Iam. 2.9 Truth himself hath told us that whosoever shall break one of those least Commandments and shall teach men so he shall be called least in the kingdom of Heaven Matth. 5.19 There is no minutila legie all are magnalia untill men find out a little God and a little Hell there is no little sin Let the word of Christ all the words of Christ therefore be entertained in your hearts and suffered to dwell SECTION II. Let the word of Christ dwell c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cohabitare inhabitare let it dwell frequenter habitare let it constantly abide in you and have its abode with you this word dwell Imports 1. A willing entertainment of the word of Christ A man will not suffer that person to dwell in his house whom he will not entertain or bid welcom dwelâ— supposes entertainment Many will not bid the word of 〈◊〉 speed there was in our Saviours time some that hated the light Iohn 3.20 It was as unwelcom to them as a Candle is to a Sluggard wken he is newly awaked nay when he is awakened and a candle held to him they strugle against it would have it puffed out and turne from it but those Colossians must give it entertainment in their hearts and consciences in their souls and their affections when the light comes they must rejoyce at it rise and work by the light of it Nay every Christian must be that wise woman whose candle goeth not forth by night Prov. 31.18 this light of the Word must always be entertained that by it we may see the state of our soul and how to work the work of God Christ stands at the door of mens hearts and knocks Revel 3.20 he knocks one way by his Word if you will let him come in that way he will sup with you and you shall sup with him he will give you better and choicer cares then you have to present to him give him but hearing he wil give you good councel give him your love you shall enter into his joy give him your service he will give you his Sonship give him what you can though it be little and you shall have of his abundance give him your heart he will give you of his glory nay have you nothing to present this heavenly guest withal then ask him for the Kingdome of Heaven you shall have it of him 2 Familiarity and acquaintance dwelling in ones house or with him supposes acquaintance and knowledge of him The Word of Christ ought not to be a stranger in a Christians breast he should Commune with it as a friend with a friend in his own heart whatever man be doing let the Scriptures be at his right hand Amicus est alter ego Let the Word of Christ be ever with him as a faithfull Companion it is the most reall friend that a Christian soul can keep company withall it is a sound and unfeigned Councellor an upright and impartial reprover it wil neither flatter nor dissemble but declare it self to all persons at all times in all companies fairly plainly and savingly It will approve of every thing that is just and no more reprove whatever is amisse and no lesse 3. Abiding or residence He that comes to lodge in an Inne for a night or that comes to a place for a Week is not said to dwel but where his home is The Wâ—â—â— of Christ must not be lodged as a stranger or entertained as a frâ—â—â— on the Sabbath day How many are affected with it and for a time with joy receive it but fall back to their old sins again and remember it no more then a tale that is told yea possibly not so much It is to such as a stranger with whom they make merry for a night and rejoyce in its company afterwards shake hands and fall to their work again Men must resolve never to let the Word go if they purpose to be happy when this departs love grace strength Counsell joy peace comfort light food health happinesse nay our God and Saviour take their leaves of us and follow it When some comfortable holy resolutions are wrought in the soul by the application of some precious promises or strong convictions by the means of some terrible threatning they are not to be suffered to depart till by the one or by the other the heart be brought to a holy and through reformaâ—ion 4. Consent or agreement Dwelling supposes usually Identity of affection as wel as of place and situation we cannot well dwell with that man with whom there is contention or
disagreement we must and ought to agree with the Word in all Circumstances as wel when it frowns as when it smiles It wil never chide without a cause nor reprove but for the souls good reason wil have us neither rage nor murmur Quid ergo non altquando castigatio necessaria Quid ni hoc sincerâ— cum ratione non enim nocendi c. piety will not suffer us to turn it out of doors When once Ierusalem began to fall out with the Word the day of peace was hid from her eyes and destruction comes like an Armed man If the Word cannot live in peace it wil not live at all it will not always strive with man Bear with its sharpest reproofs therefore take its most plain instructions and contemn not it's frequent admonitions and in the end it shall be health to thy Navel and marrow to thy bones Prov. 3.8 Say ever with Hezekiah 2 Kin. 20.29 Good is the Word of the Lord and peace and truth shall be towards thee all the days of thy life Whate contention is there is pride where pride is there Sathan is and where Sathan is an Inmate Christ nor his Word will not dwell SECTION III. LEt the Word of Christ dwell in you c. This is the third particular above proposed wherein we have the persons in whom our Apostle would have this Word of Christ to dwell which because we shall have occasion to speak largely of it in another place we shall be the briefer here In you that is in you Archippus Chap. 4.17 and Evagras Chap. 1.7 i.e. in you Ministers of the Gospel they being Ministers of Colos. that you may be faithfull Stewards and Ministers of Christ that you may know how to comfort the dejected and strengthen the feeble stock In you Parents that you may bring up your children in the nurture and admonition of the Lord. In you Masters that ye may know how to command in the Lord and that you may know how to obey as to the Lord. In you young men that you may cleanse your way In you old men that you may be as Guides In you Husbands that you may love your Wives In you Wives that you may reverence your Husbands In you that is in all you that professe the truth and have been baptized in tye Name of Christ that you may work out your salvation with fear and trembling That you may do all things without murmurings and disputings That ye may be blamelesse and harmlesse the Sons of God without rebuke in the midst of a crooked and perverse Nation Phil. 2.14.15 Looking for that blessed hope and the glorious appearing of the great God and our Saviour Iesus Christ Tit. 2.13 SECTION IV. LEt the Word of Christ dwell richly in you c. O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 copiose abundanter have good store of it let it overflow your souls as Iordan overflowed it's banks in time of Harvest Ios. 3.15 This Word richly imports 1. A diligent care and study after the Scriptures men will take much pains to have their houses richly furnished Nunquam tam mane egredior neque tam vespers domum revertâ—r quin semper te in fundâ— conspicer sodere aut errare aut aliquid serre And they will labour hard to increase their substance so men must labour for to obtain the sacred knowledge of the holy Scriptures they must dig for it as for hidden Treasures denoting the labour about it and love they bear unto it Nil tamen difficile c. It may be hard to flesh and blood but remember if any of you lack Wisedome let him ask of God that giveth to all men liberally and it shall be given him Jam. 1.5 and it is true wisedom to know God and him whom he hath sent who is to be found only in in the swaddling cloaths of the Scripture and unto whom we are guided by the light of those Prophesies that went before us of him and he that would take him in his Arms but must take the pains to go into the Temple 2. It holds out abundance of it he is not said to be rich that hath but smal store nor wealthy that hath but wherewithal to supply necessity we must have enough for our selves and our Lanthorn full of light that others may walk holily uprightly and cleanly by our guidance counsell and direction this is not to eat our Morsell alone this makes the mouth of a Righteous Well of Life Prov. 10.11 Where any any that wants refreshment shal not misse of it and none shall go thirste away 3. It holds out some choise portion this is not spoken absolutely but chiefly there is something in it that must be chiefly studied retained he is not said to be rich that hath store of ordinary goods but of some choce Commodity as Plate Mony Jewels which though he look to preserve other things yet chiefly his care is for them there are truths of grand concernment there are foundation stones necessary graces that must be wel laid in the soul that his faith fail not There are some things that Titus must constantly affirm Tit. 3.8 There are weightier matters of the Law these must cheifly be done Mat. 23.23 There are some points that all the Law and Prophets hang upon Mat. 22.40 Temperance Righteousnesse and Judgement to come would be well studied Act. 24.25 when we have studied the Almightinesse of the Father we shall the sooner see how the Son was born of a Virgin I am to study better the cause merit benefit of Christs death then of Stephens The nature of that Covenant that God made to save poor sinners is of greater concernment to me then that that David made with Ionathan concerning his Posterity Now to study well and ponder upon the holynesse graciousnesse and largeness of the nature Covenants and of the mercy of God the Offices sweetnesse of the Lord Christ to know the cause and effect of his first and second coming is of greâ—t concernment and he is rich that is wel stored with those great matters yet despiseth not the least 4. A care to preserve and keep it Riches that have been gotten by hard labour are preserved with care and diligence What made men sweat for in the getting they usually observe the profit of it in the spending a bloody Conquest is watchfully looked after whilest an easie victory is secured without noise Where this Word of Christ dwels richly there must be a holy care tâ— keep it there be thieves that wil endeavour to break through and steal Sathan hath a Picklock to enter the House of the soul of man This made God cause his people to write his Law upon the posts of their house and upon their gates Deut. 6.9 that being constantly in their eye they might not through carelessenesse be debarred the heart The Law is a Tree of life to them that lay hold upon it and by this Word of Christ even with a scriptum est we
may answer all Satans temptations and put to silence all his fleshy Emissaries SECTION V. LEt the Word of Christ dwell richly in you in all wisedome c. Many there be that are often upon the search of the mind of God and studious to find out his meaning in the dark and hidden mysteries of prophesies and Revelations and in their thoughts draw from them unlearned and foolish Questions which do gender strifes 2 Tim. 2.3 forgetting or neglecting the words of faith or good doctrine 1 Tim. 4.7 bu◠this is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all wisedome then dwels it twice wisely 1. When those truths are entertained that have a more proper tendency to the bringing of the soul to the perfect obedience of the Law of Christ how the grand duties of mortification shall be performed and what leads unto it how the Sabbath ought to be kept how those talents or gifts that God hath given them are to be improved will profit a man more then the knowledge of the time or fall of Antichrist and to know which way to appear before Christ without spot or wrinckle will conduce more to the souls happinesse then to study the day or year of the Son of mans coming down to judgement 2. When those truths are studied and received that are in their own nature necessary for a mans salvation Without holynesse no man shall see the Lord Heb 13.14 For a man therefore to discover to himself by the Scripture what holinesse is how to procure it if he want it preserve it if it be enjoyed will breed more unspeakable comfort then to know by the Scriptures What shall this man do 3. When those truths are most known that are for the more magnifying and gloryfying of God among and in the sight of the Sons of men to know how to maintain good works Tit. 3.8 and to let our light shine before others will bring more glory to God then to study what work God was doing before he made the World or if he will make another when this is finished A clear understanding of these truths and store of these laid up in the Garner of the soul will make a man rich in all good works and wise unto salvation SECT VI. LEt the Word of Christ dwell richly in you in all Wisedome teaching and admonishing one another c. We are not born altogether for our selves when men by faith as living stones are united to the body of the Church others are to be held fastned and preserved by them we ought to behold and consider one another Phil. 2.4 We ought to look on the things of others there is a publick teaching proper to the Gospel Ministry and there is a private Teaching common to the holy Priesthood Come Children hearken unto me and I will teach you the fear of the Lord is a Saints Dialect Psal. 34.11 Teaching according to some is instruction in matters of faith not done because not known and admonition hath reference to matter of fact known but not done of both these at large afterward we must speak for the present we may know that these duties are mutuall Teaching and admonishing one another he that now teacheth must by and by be a hearer and he that admonisheth this day must not be offended if he be reproved by his Brother to morrow SECTION VII LEt the Word of Christ dwel richly in you in all wisedome teaching and admonishing one another in Psalms Hymns and spirituall Songs c. There are some that will rise early to follow after Strong-drink these wil hollow and roar over their Cups they will make a gracelesse as well as an unseemly noise and these by singing or rather howling expresse their delight in the Acts of drunkenness Our Apostle would have these believers to expresse their joy in spirituall singing for their Christian Conferences How these three differ cannot be easily determined since there are variety of judgements equally probable or if they do differ at all is by many questioned It shall be left to the choice of the Reader by laying before him two or three of the chief Opinions 1. Some by Psalms understand those Songs or Psalms of David that were sung in the Temple and plaid upon by Instruments as those Psalms that were played upon the Organs Lute Harps Cymballs or any other Instruments and Hymns and Songs to be such as were only by voyce sung in the Jewish Temple or in private houses an instance of the first we have Ezra 3.10 of the other Mat. 26.30 2. Others by Psalms understand the whole Book of Psalmes whereof David was the principal if not the only Author wherein we have an Epitome and an abridgement of the whole Word of God By Hymns they understand those Songs that were penned by Moses Deborah Hezekiah wherein properly the praises of God are contained as of his power mercy greatnesse or in a word any song in Scripture whereof David was not the Author but other holy men By Songs they understand any Godly Religious Song used or composed by good men which though not proceeding from the infallible Spirit of God yet might advance godlinesse in the hearts of the pious users of them such as at this day is our Lamentation of a sinner or the like 3. Others there are who understand these three to signifie all one and the self-fame thing viz. the Psalms of David Hymns and Spirituall songs being only a variation of the phrase and holding out those Songs that that sweet Psalmist of Israel did compose for the benefit of that Church over which God had made him a Feeder or a Keeper where of some are Eucharistical spending themselves in praises some Penitential washing themselves in tears and some Petionary The Hebrews give generally those names and that promiscuously to the whole book of Psalmes as it is Composed in our Bibles But the Apostle is careful that the Psalm Hymn or Song be wel tuned he would have them sing with grace within their hearts he would not have them to have any inclination to pride when they sing Lord I am not pusst up in mind When Mary sung her soul did magnifie the Lord. It is known that the Heathens in their meetings sang and did sing Songs of praises to their Gods and Goddesses for their supposed goodnesse and greatnesse Here Christians are exhorted to sing but not to such we ought to sing but it 's with Grace in our hearts to the Lord Sursum Corda to the Lord let us lift them up He gives a particular direction in this place touching singing of Psalms in a more especiall manner then of other duties but we are to know 1. That he restrains not all Scripture to Psalms for there are Precepts Histories Prophesies Epistles in holy Writ which must be entertained as wel as Psalms Nor 2. That he would have other parts of Scripture put from their true and proper inheritance which in all ages they have had as to be looked upon
and received as the word of Christ which other Scripture is as well as the Psalms But 3. Because of all Scripture the Psalms are of most generall use as having in them the greatest variety of doctrine the most fervent and working motives to godlinesse and piety and 4. Because of all the Scripture they were usually most if not only sung they were in a special way chanted by the Saints and sung by the holy men under the Law which besides the Spirit of God who by David did compose those Psalms suitable to be sung was occasioned from those holy raptures that by experience believers felt in themselves in the using of them arising upon the variety of Doctrine that was naturally perceived to be in them and flow from them but of these things more at large when vve come to handle that Ordinance of singing in particular CHAP. III. HAving opened the Text we shall now by the assistance of him whose word is to be spoken of come to the drawing out of such truths as shall and may serve for firm pillars whereby the true Christian and sober Saint may stand upright against and in despite of the storms and blasts of all contrary Doctrine Our purpose is to speak of the nature of and to defend the Churches practise in those effectual and grand Ordinances viz. the Word Sacraments and Prayer the Conduit Pipes to convey the water of life to the languishing and thirsty soul though some in this Age surfeiting through plenty account them but as puddle and to be shunned by men As a foundation and ground to the whole Discourse we shall therefore handle this point of Doctrine from the words in generall That it is a Duty incumbent upon all persons to have knowledge of and to be well acquainted with the holy Scriptures The word of Christ is the unum necessarium that one thing needfull for a Christian in this earth and in his passing or travelling toward heaven indispensably necessary as a guide to direct him as light to comfort him and as armour to defend him Ephes. 6.17 Psal. 119.105 Psal. 19.7 In the opening of this doctrine we shall observe this method 1. Show what knowledge it is that lies upon all Christians as a Duty 2. What it is to be well acquainted with the Scriptures 3. Give other Scriptures for the proof of the point 4. Demonstrate the truth of it by reasons drawn from Scripture 5. Discover some causes that hinder the knowledge of the word in our days 6. Draw some Corollaries 7. Resolve some Questions This shall be the Order that we will follow and the God of Order cause his blessing to go along with it that it may effectually teach us how to order our Lives aright towards God and towards man in these irregular days of ours SECTION I. VVHen Christ had ascended up on high and led captivity captive he gave gifts to men Ephes. 4.8 which gifts did vary and were more or less according to the good pleasure of him that ruleth all things Every man hath not knowledge alike and no man knoweth all things he that knoweth most knoweth but in part 1 Cor 13.12 According to the Order God puts men in he will give five two or but one talent and no more some things lie hid from the wisest and other things God will have the lowest of men find out he hath given his word universally to all that by it all may know their duty and he is a wise man which knoweth that There are three things that every Christian must indispensably know in Scripture 1. All necessary truths God will be offended if they know not how to be good Christians not if we be not good Disputants We are to know that God is a Spirit And they that worship him must worship him in Spirit and in truth John 4.24 that he is a hater and punisher of sin Rom. 1.18 that Jesus Christ is the Son of God and the Saviour of the world Acts 9.20 Acts 5.31 c. From the knowledge of these and the like things there are none excepted they are indeed the ground work of all Religion and God will be angry if men know them not 2. All profitable truths It is necessary for men in health strength and wealth to lay up some comfortable provision against the days come wherein they shall say I have no pleasure in them Texts that can mitigate sickness suppress doubts and keep off despair conduce much to a Christians being and his well being also The mysteries of Daniel will not afford so much comfort to a drooping soul as the great mysterie of godliness What time thou art afraid trust in God Psal. 56.3 Remember Happy is he what case soever befals him that hath the God of Iacob for his help whose hope is in the Lord his God Psal. 146.5 God may bring thee through the fire and refine thee as silver is refined and try thee as Gold is tryed Zach. 13.9 Meditate therefore upon the Faith and patience of the Saints Rev. 13.10 and upon the end of the Lord Jam. 5.11 3. All Relative truths i.e. to know those things that God hath given a man in charge in reference to that particular calling or relation that God hath given to him or put him in A Father must know his Duty for he shall answer for his failings in that particular the Magistrate his the Minister his the people theirs God will punish Eli for his failings as a Father 1 Sam. 3.13 Saul for his as a Magistrate 1 Sam. 15.26 Nadab and Abihu for theirs as Priests Lev. 10.2 The people for theirs Mal. 3.8 9 10. Eonus Civis sed malus homo it is one thing to be a good Christian and another to be a good Father be both or if thou be not thou mayst be saved yet so as by fire 1 Cor. 3.15 that is as a man that hath his house and his goods burned may yet escape with his life so thou mayst be brought to heaven but not in that comfortable and joyfull condition which thou mightest hadst thou filled up all thy Relations according to the duties enjoyned thee by the word But of these there may be and is a twofold knowledge 1. A speculative or a head knowledge a knowledge that goeth no further then the brain old Eli might know wâ—â—t he ought to have done The word of Christ may be in a mans brain and there it will speed no better then the seed that was sown in stony ground Matth. 13.5 wanting depth of earth A head-knowledge will but encrease our guilt and that will increase our misery for he that knoweth his Masters will and doth it not shall be beaten with many stripes 2. An affective or heart-knowledge Theologia est scientia affectiva directiva which goes down to the affections and causes a man to walk and to do according to that which he knows Blessed is he that keepeth the sayings of the prophesie of this Book Rev. 22.7 This is to
to you young men because you are strong and the Word of God abideth in you 1 Ioh. 2 14. 4. It was the end of the Scriptures miraculous preservation what pains did the Heathens take to have the Bible out of the world what wonders did God work to preserve it it was that men might know them and keep them that they might live by them SECTION IV. THe next thing in Order before us is to demonstrate the truth of the Doctrine by reason and strength of Argument that having both reason and Scripture for it we may without delay addresse our selves to obedience It is necessary for all persons to know the Scriptures For 1. All persons are bound to know God and worship or serve God There is a knowledge must be had which all the Creation cannot give the Creatures in heaven and in the Earth may show that there is a God but how to know God they are silent one of them could say Deum colit qui novit but understood he what he said The wisest of men did worship an unknown God Act. 17.23 The Scriptures only teach us and do only show us what God is that he is a spirit Ioh. 4.24 Infinite Eternal Immutable Creator Preserver of all things mercifull gracious long-suffering a God that heareth prayer a hater of all sin one in nature three in persons This no book in the World holds out but this and he that knew most of the nature and best knew in the secrets of art had read far and much in the large volume of the Creatures yet could not know that which is Eternal life to know him to be the only true God and Iesus Christ he had sent Which the Scripture doth truly fully and clearly Having known God by the Scriptures we by that know how to worship Deum colit qui novit God will be worshipped in spirit and in truth Joh. 4.23 By no book can this Question be answered Wherewith shal I come before the Lord that is to be accepted Miâ—â— 6.6 but by the Scriptures The whole society of men and Angells cannot answer this one Question How shal I do to be saved but by the Scriptures Act. 16.30 The effectual walking after holinesse was never to be seen and read in the starry heaven but in the Heaven of the Scriptures Many excellent things and indeed holy truths may appear and do occurre in the reading of Heathens Seol verbum caro factum est habitavit in nobis ibi non legi but not a syllable of the great mystery of godlynesse Christ manifested in the flesh 2. All persons have need of cleansing against their approaches to God Man is naturally filthy being wholly defiled by sin he is cast out â—n his blood to the loathing of his person Ez. 16.5 Could he apprehend his own filthiness he would be more loathsome in his own eyes then the most infectious Creature could possibly appear All persons may say with the Leaper Unclean Unclean Levit. 13.45 Old and and young rich and poor Male and Female want cleansing therefore had need learn the Word of God which is clean it self Psal. 19.9 and cleaneth others Psal. 119.9 It is of a purifying nature and therefore compared to rain that washeth away filth Deut. 32.2 to Rivers of Waters which denotes the purifying nature of this Word of truth since all persons are impure they are to entertain this Word of Christ which will make them beautifull God is said to wash the soul with water Eze. 16.9 to heal them that are sick Psal. 107.20 and clean them that are filthy by his Word Psalm 119.9 3. All persons may be drawn to believe some great errors against and some to damnable opinions of God Paul assures the Elders of Ephesus Acts 20.29 that after his departure grievous Wolves should enter among them commends them to God and to the Word of his grace which was able to build them up v. 32. whereby they might stand against the blasts of contrary doctrine The worshipping of Angels was going to be intruded upon those Colossians Chap. 2. v. 19. the Word of Christ is recommended to them that by the force and light of that such doctrine might be excluded from Congregations Through ignorance of the Scripture by mens persons by enticing words we may be drawn to believe the doctrine of Devils We must therefore if we would steer our course right for the Haven of happinesse sail by the light given us in the body of the Scriptures Things that have but a show of Scripture meeâ—ing with ignorance doth oâ—â—en passe as having divine Authority while â—hose that know the Scripture know that it is Sathan transformed into an Angel of light Not a fixed but a wandring star Iud. 13. and therefore not to be walked after lest as he that follows that Meteor ignis fatuus we fall in a ditch and perish in the mid way of our errour and backsliding The ignorance of many in Scripture and the mistakes of many touching some places in it are apparent causes or the Apostacy of many from it in these days of liberty c. 4. No person can perform that duty required commanded and enjoyned them of God Without the knowledge of and acquaintance with the Scriptures the Magistrate will be to seek the Minister will be at a losse and the people like sheep without a Shepherd The Magistrate is to punish sin which cannot be known but by the Scriptures Rom. 7.7 The Minister is to preach the Word and how shall he preach it but by the spirit and how shall he have the spirit except he ask it and how shall he ask except the Scripture direct him How can the people know to give obedience to the one and double honour to the other without acquaintance of this Word of Christ It is that alone that discovers the duties of all relations and by all therefore to be consulted with lest being found faulty in the least Commandement we become breakers of all Iames 2.10 and be called for so doing Least in the Kingdome of Heaven Therefore all Scripture is given by inspiration of God and is profitable for Doctrine for reproofe for correction for instruction in Righteousnesse that the man of God may be perfect throughly furnished â—â—to all good Works 2 Tim. 3.16 17. 5. All Persons will be judged acquitted or condemned by the Scriptures at the dreadful appearance of God we mean by this All those to whom the Scriptures are given according to conformity of mens lives with this Word shall God passe that sentence of Come ye Blessed or Go ye cursed If thou cast thy bread upon the waters give a portion to seven and also to eight Eccl. 11.22 if thou hast dealt thy bread to the hungry Isai. 58.6 or hast neglected and saw thy Brother have need and shut up thy bowels against him 1 Iohn 3.17 and hast stopped thy ears at the cry of thy poor brother Prov. ult 13. thou shalt have thy self condemned and
is he desires not its company for that would set him on work and he loves not that though it were to work out his own salvation 4. Infidelity There is a Spirit of unbelief in men and that mightily opposes and keeps out the Word Heaven is not so beautifull in the conceits of some nor Hell â—o hot in the opinion of many as men make them to be they do not believe but that it shall go well with them in the latter days though they continue in wickednesse they conceit that they shall stand in the Congregation of the Righteous though they here sit in the Seat of the Scornfull like Lots sons in Law Gen. 19.14 The Scripture they think but mocketh when it holds forth Justice against the least sin and transgression and this makes them regardlesse of its acquaintance and carelesse of the studying of it They esteem it not as they should because they believe it not as they ought nor value it according to its worth 5. Wilfulnesse The Jews would not come to Christ that they might have life There is a Generâ—tion so pure in their own eys that they despise prophesying and speak evill of the means of salvation They will not be gathered together but separate themselves The Scripture if we believe these is unto them no use They are so pure perfect that its company they need not its Coâ—nsels they want not and for its threatning they care not being thus resolved they cast it from them as an unnecessary thing and empty shaddow They can read without this Fescue and write without this Copy and come to Heaven without the Scripture c. 6. Haughtinesse or pride which is either Natural or Spirituall 1. Naturall It is below some to be holy it stands not with their grandeure to be Religious their honour lies at the stake and they must revenge flesh and blood cannot indure such affronts as he hath cast upon him Scripture would have him be humble meek patient long-suffering Gal. 5.22 and this man hates all 2. Spirituall Nothing can be taught this man but what he knows already he is as wise to salvation to every good already as all the Preaching of the World can make him what they know he knows also nay possibly the Scripture is a poor dish for him he can live without that milk walk without that crutch swim without those bladders they leave the Scriptures to bring up the feeble and the tender they will walk before to meet the Lord by Revelation and let them go for I here purpose to part with them SECT VI. The Sixth thing we promised in the opening of the Doctrine was to draw some Corolarier which shall be of Information and of Dioection I. Information And that 1. Of the necessity of having the sâ—cred Scripture in a known Tongue It cannot dwell Richly where it is not understood a strange Language cannot edify the soâ—l that hears not how shall the Lord be praised served and worshipped by him that cannot understand the Lords meaning If the Trumpet give an uâ—certain sound who shall prepare himself to battel â— Cor. 14.8 So likewise you except you utter from the Tongue things easie to be understood how shall it be known what is spoken The Scripture ought not to be kept from the people by keeping it in an unknown Language Sacrilegious therefore is the Church of Rome for so doing It ought not so to be For 1. The Prophets and Apostles that were the writers of it writ it in Tongues then known and common to every Nation did they Preach and write in that common vulgar tongue then in use in that Nation 2. They are to be the Spiritual weapons for those that receive them The Scripture is the Armour of a Christian Ephes. 6.17 his Armour is to be by him to secure him at all times against his Enemies that are always watching an opportunity against him 3. There is a generall precept for all Christians to search them Iob. 5 29. Deut. 31.11 This command is not only for Scholars but for the whole company of Believers every one singularly and all of them universally are to search the Scriptures they must therefore be in a Tongue and Language that they can understand 4 It is against Common equity and justice When Modecai wrote Letters to the hundred twenty and seven Provinces Est. 8.9 He write unto every Province according to the writing thereof and to every people after their Language and ought not the mind of God and the gospell of our Lord be made known to all according to their severall Languages its but equity that people understand those Laws they are governd by especially when their lives are in hazard as the case was then with the Jews but most of all when mens souls are in hazard as the case is now with the Romanists But let me not wrong Rome she lately consented since necessity drove her to it to allow Bibles to some in their Vulgar Tongue yet prayers to be made Sacraments to be delivered to a people Church or Congregation in a tongue common that is in any save in the Latin is no lesse sin at Rome then blasphemy making the poor people at those Ordinances pâ—â—take of that that they have no knowledge of From their practice in this dissent the Reformed Churches and the Church of England Article 14. the Article it self is this Art 24. of the Church of England It is a thing plainly repugnant to the word of God and the custom of the Primitive Church to have publick prayer in the Church or to minister Sacraments in a tongue not understood of the people 2. This informs us with what spirit they are possessed that contemn or flight the Scriptures and tread it underfoot as unsavoury salt counting it an unholy thing Must the word of Christ dwell richly in all How is it that many scorn it all That spirit that is in them sets its face against that Spirit that the Scripture was written by therefore we may know whence he came but of these c. 2. Direction Seeing how necessary it is that the word of Christ be known and received it is expedient to direct the Christian to walk in that Road where the word of Christ is to be found that he may bring salvation to his house The Direction shall be general to follow or practise four things which are four Ordinances of God contemned and slighted in this Age though they be necessary means of the words indwelling and the power of God to salvation the Directions are these 1. To read the Scriptures 2. To hear the Scriptures 3. To confer about the Scriptures 4. To sing some part of the Scriptures Which being practised by the watering of his grace that worketh all the good man shall bring forth of his treasure things new and old his leaf shall never wither nor be shaken with the blasts of persecution nor blusterings of Hereticks or Seducers which is the cause and ground of
spiritual conflicts which in their own nature are so unpleasing and so bitter that were it only their own Laws we should see them live more merrily in the world And what makes after Ages imbrace those Scriptures though good men should make them since they are contrary to flesh and blood and might therefore be rejected In a word a good man could not have said O earth earth earth hear the word of the Lord Jer. 22 29. if it had been his own Invention 2. Bad men did not do it the lyar the drunkard the thief the swearer would never have made Laws against lying Drunkenness stealing swearing nor have counselled men to have shunned their company nor damned themselves eternally for their so doing Since therefore neither in heaven nor in earth can there be found â—ut a Creature to be but probably supposed the Author of the Scriptures it remains therefore that the Creator must who is God blessed for ever 2. From the testimony of the Scripture it self it is apparent that God is the Author of it He that gave the Law was the same that brought Israel out of Egypt viz. the Lord God â—xod 20.2 He that commanded Iohn to write to the Churches of Asia was the first and the last Rev. 17. Thus saith the Lord Hear the word of the Lord is a usual phrase in Scripture which coâ—ld not have been said by Men or Angels had it been their own It was he that gave Moses the Law the Statutes and the Judgements for all Israel Mal. 4.4 It was God that spake by the mouth of his Holy Prophets which have been since the world began Luke 1.70 All the words that are written in that Book are his words Ier. â—0 2 What Isaiah uttered it was the Lord that spake it Isa. 1.2 what Ieremiah spake the Lord commanded Ier. 1.7 Nay what ever the holy men of God spake it was as they were moved by the Holy Ghost 2 Pet. 1.21 3. From the excellency of the matter contained in the Scripture it appears to be of God where it promiseth it goes above the power reason or invention of man as Those that do well shall shine as the stars and as the firmament nay as the Sun for ever and ever Dan. 12.3 and Matth. 13.43 The Incarnation of God a Virgin bearing a Son the resurrection of the dead all without the reach of man making Laws for the hearts of men of Kings and Princes poor and rich high and low shews that it is not of man threatening eternal death and promising eternal life both which are without the power of men and that to soul and body both which by man nor the powers of man cannot be reached unto It perswades to nothing but what is in it self good were it not commanded and disswades from nothing but what is in it self hurtfull were it not forbidden and that oftentimes without giving any reason but the will and authority of the Law-giver why must not men swear steal c. The Lord hath forbidden it The Proem to the Law is I am the Lord thy God Exod. 20.2 I am the Lord is often given as the only reason of the Law Lev. 18. 4. From the effects thereby wrought the Scripture hath wrought that upon the hearts souls and consciences of men that the writings of men and Angels could never have accomplished it fills sometimes the very souls of men so full of terrour and other times so full of comfort that were not God the Author thereof could not be effected he that is in love with sin and dark through sin it makes him to hate sin and to be in love with righteousness it hath brought the hearts and spirits of men to so much certainty that all the tortures torments and pains that men or devils could invent was not once able to make them doubt of it 5. From the scope and final end of the Scriptures it declares that God is the Author of them if any creature had been the composer of them he would in one verse or other have sought something to himself but the scope of the Scripture is purely for the glory of God the honour of God the praise of God to make men admire God to have them praise God to have them pray to God and to depend upon God and in their ways to acknowledge God It debaseth every creature in comparison of God and puts all things under the feet of God by which it is demonstrable it is from God 6. From the constant consent and declaration of the holy Catholick Church that in all Ages under and after Moses before and afteâ— the Judges before and under the Kings before and after the Captivity before Christ and in his time before the coming of the Holy Ghost and afâ—er the Apostles untill this very time hath in all Ages been consented to and looked upon as the word of God the very word of God the only word of God the holy word of God and besides this the Church hath owned no other The same Teacheth the Reformed Churches of Helvetia Article 1. of Bohem. Art 1. of Fraâ—ce Art 2. of Belg. Art 3. of Wirt Art 31. of Scot. Art 17. Quest. 2. Whether the Scripture ought to be mens only Rule There are many that pretend to new Revelations new lights walking according to and going a whoring after their own Inventions but that the Scriptures are to be our only rule these following Arguments may declare 1. It is the only infallible and unalterable Rule Many Rules and Laws have there been in the world which time hath altered and experience hath made to appear not good but the Scriptures of God remain the same no addition to them no dimunition of them to Kings and people they are now what they ever were and they shall be what for the present they are to all generations For ever O Lord thy word is setled in heaven Psal. 119.89 All other Rules have and may still deceive but this hath never deceived nor failed and is the same for ever and ever 2. The Churches of Christ had never any other Rule the word of God the Scriptures of God was ever the Rule of their Doctrine in matters of Faith The Rule of their lives in matters of fact Malachy that ends the Old Testament commands them to Remember the Law of Moses and Iohn that concludes the new pronounceth him Blessed that keepeth the Prophesie of the sayings of this Book Rev. 22.17 And whoever speaks not according to this word it is because there is no light in them Christ himself appeals to the Scriptures to be the Tryers of his Doctrine Iohn 5.39 3. They are written that they might be our Rule These things are written that we might believe that Iesus is the Christ and that believing we might have life John 20.31 We are to take heed unto this doctrine 1 Tim. 4.16 We have a more sure word of prophesie unto which we shall do well if we take heed
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 sinned that word that might have been purely and unsported given to the Father through negligence forgetfulness wilfulness might not have been delivered intirely and perfectly to the son but now in writing none of these can alter the age that now is can know if others do corrupt and those that come after may judge of this each having copies by them they are able to discover or iudge of the integrity of another neither can any one corrupt it in the least but it may easily be discryed by his neighbour through the copies or writings of it 3 That helpe might be afforded men against those imperfections that attend the best for through fraile nature cares and troubles of the world sutable comforts confirming truths might not suddenly be thought on now by writing this malady hath a proper cure the word being open and before our eyes we may take up and read such truths as may stay the Soul in her greatest shakeings and comfort her in her languishing distempers 4 That mens faith might be the more confirmed in the truth of it when men see the prophecies that were foretold in the book of Daniel and in the Revelation the fulfillings of the threatnings is against the Jews c. To know that these things are done and to see them foretold so many hundred years before induceth a man more firmely to beleeve them then if it were told him barely from another that his Father or Grandfather said it should be so of which he also might have cause to doubt and the truth of the Speaker even in that particular suspect Quest. 10. Whether men be bound to believe all that is in the Scripture For the dispatching this Question we must distinguish 1. Between the Scripture it self and the persons who writ it is not necessary to salvation to believe that Matthew writ that Gospell that goes under his Name nor that Peter writ his to believe what is spoken or written is one thing and to believe that David writ it is another thing 2. Between the writing it self and the time when or the place whence it was written It is one thing to believe the truth of those Epistles of Paul and another thing to believe that they were written from Corinthus as that to the Romans or that from Athens as that to the Thessalonians or from Rome when Paul was brought the second time before Nero as that last Epistle to Timothy 3. Between the Words written and the meaning or sence of the thing writ It is one thing to believe that Paul writ the words of his Epistles in that order method place as we have them in our Bibles ordered and placed and another thing to believe the sence and the meaning of the thing so written we shall find the writers of the Scriptures in citing of places deviate from the naturall order of the Words given them by the first Author which shews that we are not bound to believe that For instance David declares Psal. 16.8 I have set the Lord always before me because he is at my right hand I shall not be moved which Text Peter having occasion to use Act. 2.25 reads it thus viz. I foresaw the Lord always before my face he is on my right hand that I should not be moved The words being clearly varied but the sence and meaning being the same we are tyed to the one and not to the other which alteration is evident in many places particularly the very next verse both of that Psalm and this Chapter 4. Between an Historical and a saving faith we are to believe all that the Scripture contains and set down that is the sence and meaning of it to be no other then the very will purpose mind and Law of God which we must believe if we would be saved And that it was written by David and sent to the chief Musitian by Matthew by Paul and sent to them from Corinthus that the Epistle to Timothy Ordained the first Bishop of the Church of Ephesus was written from Rome when Paul was brought the Second time before Nero as his second Epistle at the close declares ought to be believed by an Historical faith that not being written by the infallible spirit of God but by the Churches Tradition of whose authority in an Historical way it is but presumption in any man to doubt CHAP. IV. Of Reading We are now come to the prosecuting and enforcing of those directions above named as necessary Antecedents for the Words indwaking The first was to read the Scriptures In the handling of which we shall 1. Prove it is a duty to read 2. Direct how to read 3. Resolve some Questions Sect. 1. THat all are to read the Scriptures is a truth that the Religious Christian will not doubt of and the Hypocriticall dare not deny yet that all might be left without excuse we shall prove that all must do it According to the usuall division of Magistrates Ministers and people or of Old and young which comprehendeth al sorts of persons whatsoever 1. Magistrates are to read it God giving Laws concerning the Ruling of his People to him that should be King â—ver them Commandeth Deut 17 18. that when he sitteth upon the Throne of his Kingdom that he shall write him a Copy of this Law in a book out of that which is before the Priests the Levites and it shal be with him and he shal READ therein all the days of his life The King therefore it not exempted from this duty though he be Lord of all notwithstanding all affairs he must READ therein all the days of his life And the truth is he will be the best Ruler that is best acquainted with this word he will know sin the better which he is to punish Rom. 13.13 the better he be acquainted with the Scripture Rom. 7.7 It is the abundance of the sincere milk of the Word that maketh Kings Queens nursing Fathers and nursing Mothers unto the Church Isai. 49.23 that all that live under them may by their knowledge and discipline grow in all godlinesse and wax strong to every good work sucking from their breasts wholesome doctrine springing from good government and Laws and enjoying the fruit of all in every Act of Justice What God doth in this place require of a King who is Supream 1 Pet. 2.13 he requires the same of all Magistrates and Officers under him that are as Kings in their proper places and Domininions and by the Subjects ought so to be beheld 1. That they be not puffed up by conceit of Earthly greatness Psal. 131 1 2. 2. That they may be impartiall in their Sentences Proverbs 31.5 3. That they may uphold and defend the truth of his worship 2 Kings 23.1 2 3 4. 4. That they may know whom to encourage and whom to punish Rom. 13.3 5. That every thing may be done by them as those that must give an account to the King of Kings and Lord of Lord for
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
Son Iesus Christ whom to know is life Eternall Joh. 17.3 3. Resolve to practise the Word what vice thou findest the word to reprove charge thy own heart not to act strive not against the Spirit in the Word but says speak Lord for thy servant hears What Act or duty it exhorts unto stay not but make hast to perform all Righteous Judgements Make haste least hell and damnation overtake thee left hardness of heart and willfullesse of soul creep upon thee and God and his grace forsake thee and thou become like those that go down into the pit What thou ara commanded to do do it withall thy might resolve to confâ—ssâ— sin and forsake Transgression thou shalt have mercy for sin and for iniquity 4. Resolve to believe the Word and that stedfastly What God hath declared and purposed in his Word touching Saints or sinners in reference to a Temporâ—ll or Eternall condition must be believed if we would be saved 1 Cor. 15.1 2. God says that he comes quickly and his Reward is with him Rev. 22.12 Do not mock saying Where is the promise of his coming 2 Pet. 2.3 4. What hâ—th passed from the mouth of God is by man to be believed if Judgement it is to be feared if promises to be loved The wicked may presume of his present security and cry peace peace The Righteous may doubt of his present safety and say One day or other I shall perish yet say to the Righteous it shall go well with him and wo â—nto the wicked it shall be ill with him Isai. 3.10 11. this if thou believe thou shalt do wel 5. Resolve to receive the Word and that wholly It is not the duty nor suits it with the profession of a Christian to pick out of Scripture and separate one part of the Gospell from another Even in this sence these are days of separation c. Let not a tittle of the Law or Gospell be by thee slighted the Word of the Lord is for ever settled in Heaven his faithfulnesse to all Generations Psal. 119.89 90. though now the Spirit of this World can set the Son against the Father and the New against the Old Testament and the Servant against his Master the Epistles against the Gospell yet from the beginning it was not so The Christian being thus prepared for reading what David said to his Son when he had instructed him cocerning his building of the Temple shall be said for him Now my Son the Lord be with thee and prosper thee 1 Chron. 22.11 2. In Reading 1. Read it Reverendly It must be read as the Laws of the great mighty and Eternall God upon the performing of which depends the Eternall happiness or misery of thet soul that is at this present within thee it must not be read as a story It remains for ever to acquit us or sentence us this man will I look that trembles at my Word Isaiah 66. 2. The Laws was delivered with Thunderings Lightnings and smoak Exod. 20.18 to create a Reverential fear in the souls of men left that fire come down and that smoak break out into a flame to consume that spirit that shall contemn the least of those Commandements 2. Read it heedfully What thou readest let thy Judgement be employed about it not a word thou readest but there is something of an everlasting concernment to thy self Some studie the Scripture and observe things without themselves but these men are not wise O thou man of God flye these things and follow after Righteousness Godliness Faith Love Patience Meeknesse 2 Tim. 6.11 this will profit thee more then to enquire after the State of this or that man or that will profit thee nothing here and the other will both here and hereafter 3. Read it distinctly It must not be read as if we were in haste or could not tarry as Saul for answer from the mouth of the Lord we ought to ponder every line as did Ezraes and his â—ffâ—ciats when they read the Book of the law of God they read it saith the Holy Ghost Distinctly Nehe. 8.8 he that huddles up this duty but looses his labour and if it be not done again his own happiness if it be hastened by the tongue it is to be feared it will not tarry long at the heart we ought to say to every verse in Scripture as Iacob to the Angel Gen. 30.26 I wil not let thee go except thou blesse me 4. Read it affectionately Arr thou hungry thou would'st eat thy meat with gladness and joy of heart It is the word when thou hast done all that thou must live by be saved by it s called Bread Ames 8.11 And that is the staffe of mans life It s the word of eternall life Iohn 6.68 It s thd water of life that enlightens the Eyes and rejoyceth the heart Psal. 19.8 It feedeth and strengthneth the Soul Deut. 8.3 It maketh a man to be born again 1 Pet. 1.23 It purifyeth and cleanseth men Iohn 15.3 purifies them from tueir iniquity and cleanseth tham from sin Psal 51.2 116 9. And therefore with joy draw thou water out of that well of Salvation Isa. 12.3 5. Read it dayly O how some have loved the Law and made it their meditation all the day Psal. 119.97 There ought not a day to passe without inspection into this word the soule of man is in continual reparation for it is subject unto loss and damages there is no day wherein Satan assaulteth not no day but may be our last day no day wherein man may not see evill or fall into evill and therefore no day ought to passe without our guard against evill and an antidote to cure the evill the word hath a soveraign quality to cure all our running sores we ought therefore to have our meditations there upon night and day but in this two things must be avoided 1. Wearinesse when thou findest thy self growing weary of reading O how fraile is man O bon Jesu lye close the Book and goe about thy lawfull and ordinary occasions for in that thou must also serve God as the Scripture commands the. Yet in this let me charge thee by God not to nourish sluggishness drousiness or idelness 2 Confidence it is the blessing of God that must make thy dayly reading profitable unto thy soul depend not and trust not therefore upon thy doing without him thou canst do nothing In this also it s not onely the hand of the diligent but the blessing of the Lord maketh rich Prov. 10.4 22. that is in the word of Christ. 3. After reading 1. Meditate upon the word it is meditation that gives a soule to reading and breaths in it the breath of life it makes the word to be lively and o stir in the soul. It wat Davids meditation all the day Psal. 119.97 Nay all the night too Psal. 16.7 So must every one thâ— would frame his heart according to Gods heart and have the Scripture thereupon God would
content he takes in men by his hatred a detestaâ—â—on of things done by his feet is signified the power strength speed or presence of God by his back parts an imperfect Image of his glory c. these things being in Scripture in a Metaphorical way to help our infirmities Quest. 3. Whether there be but one God 1. That there is but one God the Scripture in no point is more clear For instance Thus saith the Lord the King of Israel and his Redeemer the Lord of Hosts I am the first and I am the last and besides me there is no God Isai. 44.6 And I am the Lord and oheré is none else there is no God besides me Isai. 45.5 so Deut. 32.39 1 Cor. 8.4 5 6. Deut. 6.4 2. There can be but one Omnipotent Omnipotency is to have all power might and strength there is power and there is Omnipotency Power may do much but Omnipotency can do all power may be suppressed by a greater power but Omnipotency knows no opposition It hath no difficulties nor Lets it works freely and perfectly without co-workers or Materialls if at any time it uses any it at no time needs either Gen. 17.1 I am God Almighty therefore there can be no other God but he For suppose another there must follow a Contest who should be most worshipped most feared most magnified one must yield to the other which denotes impotency which is a denying of a deity 3. There can be but one Infinite To be Infinite is to be fully constantly in all places It is to be without bounds to be unmeasurable to exceed reason or capacity it hath respect to time place power wisdome Justice mercy God is infinite in time being Eternall Infinite in place filling Heaven and Earth in power he do all things in wisdome he knows all things past present and to come In Justice who can dwell with everlasting burnings in mercy for the Righteous go into life Eternal Do not I fill Heaven and Earth saith the Lord. Jer. 23.24 There is therefore no place no time left for another God Suppose one you must at the same instant give him a Vacuum to Reign in which to affirm would but argue emptinesse of Wisdome and shallowness of understanding 4. There can be but one recipient We are commanded to love God with all our strength soul and mind Deut. 6.4 5. there is no part of our love service fear worship to be given to any other then one therefore there is but one 5. Therre can be but one Efficient There are many things in the World depending upon each other as the lincks of a chains which if we measure and count we shal come to the first which is the preserver of all the greatest number hath it's Original from a Unite Trace every Creature in it's steps upward and we shall fall upon one that is the Original of all He is before all things and by him all things consist Col. 1.17 To suppose another God were to suppose a being without acting which is an irratiâ—nall conceit Yet thre are in Scripture that are called Gods besides the Lord of which afterwards Quest. 4. Whether there be three Persons in the God head and how these persons do agree These things are by many of this age denyed and therefore must be proved and though they may be thought to be needlesse in regard that by many they are believed yet this may give to many an enlightning into the truths that possibly upon trust only are received Before we come to prove the question its proper to premise 1. We must know that this mystery is a great mystery and is indeed above Reason It is to be rather the subject of our admiration then inquisition it 's to be feared that many reason themselves out of Heaven by endeavouring to apprehend the depth and rationality of this 2. That though it be above reason yet it 's necessary for salvation i. e. to such as are of years of discretion Upon this Principle stands the Fabrick of all Religion to quit this is to quit with Christianity 3. That though the word Trinity be not found to be in Scripture yet the thing that we would expresse by that word is in it 1 Iohn 5.7 which holds out that one is three and that three is one which is expressed significantly enough by the Church under the word Trinity 4. That the three Persons in the God-head are distinguished by these Names The first person is called the Father the second is called the Son or the Word the third is called the Holy ghost or the Spirit yet they make not three but one God There are three that hear Record in Heaven the Father the Word and the Holy ghost and these three are one the other three that follow viz. the Spirit Water and blood are said to agree in one but these three are said to be one 1 John 5.7 that is essentially and naturally These three differs three ways 1. The Father begets Psal. 2.7 Thou art my Son this day have I begotten thee He begets Christ by Eternal generation and believers by spiritual adoption in reference to both thesâ— is he called Father Ioh. 20.17 2. The Son is begotten he is called a Son Prov. 30.4 Iesus is the Christ and is born of God 1 John 5.1 3. The Holy ghost proceedeth from these two Ioh. 15.26 As a man when he looks in a glasse if he smile his image smileth also and if he take delight in it it taketh delight in him the face is one being suppose that the Father the Image of the face in the glasse is another being suppose this the Son begotten of the Father and the smiling of them both is a third thing proceeding from the two former suppose this that the spirit that procoeds from the Father and the Son All these a man knowing to be but one face and of one face may know that these three are but of one â—od That they are personally distinct from each other appears by many Texts chiefly these Prov. 8.25 The Son speaking of himself shews us that when there was no depths I were brought forth when there were no Fountaine abounding with water before the Mountains were setled before the Hils was I brought forth c. When he prepared the Heavens I was there when he established the clouds above when he gave to the Sea his decree then was I by him as one brought up with him c. In which speech it appears that he that was begotten by the Father was a distinct person from him that established the clouds which was the Lord Gen. 1. Again Psal. 33.6 we read that by the word of the Lord were the Heavens made and all the Hoasts of them by the breath of his Mouth Here are the three persons differenced Christ the word the Lord God the Breath of his mouth the Spirit which appears by comparing this Text with Iohn 1.1 and Gen. 1.2 Also Gen. 1.26 One says
God touching those blessings that he will give his children and a full of Will God wherein are all the duties he requires of his people recorded and inserted 2. In respect it was confirmed by the death and sufferings of Christ he was the Lamb slain before the beginning of the World Revel 8.31 Matth. 26.28 For this is my blood of the new Testament c. For where a Testament is there must also be a Testator Heb. 9.17 Having therefore the blood of Christ sealing this his last will it is called a Testament 3. In respect there is no addition to nor no diminution oâ—ght to be made of it When the Testator is dead there is nothing oâ—ght to be took from his Will nor nothing put to his Will Now Christ having fulfilled both Law and Prophets with his blood hâ—th sealed them by his death and hath threatned them that adde to or take from it Rev. 22.18.19 it is called and that fitly a Testament Quest. 10. Why are there some things in Scripture hard â—o be understood and whether the Scripture can dwell richly in those that cannot read That there are in Scripture some things hard to be understood is both arrested by S. Peter 2 Pet. 2.3.16 and known by the experience of the Saints who dayly pray that their eyes may be opened to behold the wonderous things therein written Psal. 119.18 which yet sufficeth not to maintain as the Church of Rome the imperfection of the Scripturâ—s For 1. It is but some things it is not all hard to be understood we easily understand the whole meaning of the Law and Prophets In loving the Lord our God with all our heart and with all our soul and our neighbour as our selves Matth. 22.37 2. Every thing that is necessary for salvâ—tion is most easie it is plain before us This commandement which I command thee this day it is not to hide from thee says God Deut. 30.11 And who dare say it is otherwise but observe when any thing is said to be hard in Scripture or obscure as the doctrine of the Trinity of the incarnation or the resurrection it is to be understood either in the mâ—stâ—ry it self or in the manner of its delivery now the mystery is in it self inscrutable cannot be understood nor fathomed by the wit of man we are not able throughly to apprehend the grâ—at mystery of the three persons the glory of heaven the proceeding of the Holy Ghost the nature of Angel the eternal decrees but the manner of their handling that is that these things are so is clear and manifest and held out to us for to believe which last is necessary to salvation not the other we may be happy though we cannot comprehend the nature of the Trinity yet we must beliâ—ve it The resurrection is an Article of our Creed that is we believe it and the ground of our belief is clear in Scripture though the thing it self be above our â—â—prehension 3. We ought to expect some hard things in Scripture it is no wonder to hear God speaking like himself he is delivering his own mind and sometimes he will speak according to his own conception yet that makes the Scripture no more imperfect then a man who knows not how the souls acts his bones grow nor how the watery humour of his eyes keeps a fixed place moves and how his soul by that humour discerns colours how the soul by the self same eaâ— jâ—dges of diversity of sounds is to be judged not a perfect man There are in nature many hidden mysteries and shall men wonder to find some in the book of God to come to the Question he purposely in his Scriptures conceals something from us and speaks soâ—e thing therein which is hard to be understood 1. To keep us humble knowledge is often times a cause of puffing up God foresees that men would be apt to be conceited and raised up should they comprehend his meaning therefore in divine things he wisely orders that all shall not be understood to keep down pride and bridle arrogance 2. To stir us up to diligence by this doing God intends to set us a working that by searching and praying for the spirit we might the better be brought to know what God would have us to do 3. To hold up the dignity of his word were it plain men would quickly contemn it Ministers would be slighted whose office is to open it to save his word therfore from being vilified he is pleased to wrap up some of it in the clouds of prophesies dark sentences visions that we may set the greater value upon it and men in their reading may have the more reverend thoughts of it which brings us to the second part of the Question whether it may dwell richly c. Which we shall answer briefly There are four wayes by which Christians may come to the knowledge of Scripture that is by reading by hearing by remembring by discourseing he that cannot read may have the Scriptures dwelling richly in him to salvation by the oâ—her three means Yet 1 Whose fault is it thou canst not read thy unwillingness or crosseness or thy parents neglect or carelesseness if thy self be in the fault the greater is thy sin be the more earnest unto God in acts of contrition and repentance 2. Hast thou not spent as much time in toys and in sin as thou mightest have learned to read in supposing thou wert brought up in ignorance if so redeem the time by a double diligence 3. Be more humble before God the less help thou hast of thy self call to God for more those that read must have Gods blessing before they profit and grace before they be righteous Thou shalt have grace if thou beest humble Iames 4.6 4 Be more diligent in other Ordinances if thou hast not skill to read yet hast thou ears to hear Faith comes by hearing Rom. 10 17. and by hearing of the word it may dwell richly in the salvation 1 Cor. 15.2 But this brings us to the second direction above proposed for the Words in dwelling viz. Of hearing the Scriptures that is to suffer our selves to receive the knowledge of the Scripture by its being opened taught or expounded this is done two wayes 1. Authoritatively and pâ—blickly proper to the Gospel Ministry which is commonly called preaching 2. Charitably and privately common to all believers called in the Text teaching we shall first speak of the publick proper to the ordained Ministers of the Gospel and in Order to it handle three Ordinances contemned in this age which are as adjuncts or circumstances to this Authoritative way of teaching these are 1. The time of preaching 2. The place of preaching 3. The party that preacheth The party that doth or should teach is the Minister of the Gospel appointed and separated thereunto by Apostolical Ordination the place of teaching is that which commonly and authoritatively is called the Church we shall speak of these in Order beginning with the
that working distracts the soul and will not suffer the heart of man to close in a spiritual way to bless and praise the Lord now who knows not carding diceing bowling cocking stage-playes may-games wakes do wholly pull back the soul and indeed who follows those things cannot be said to rest so much as his horse 2. The very end of instituting the sabbath is against these things that men might in a publick solemn way entertain Communion with God that they might meditate in his word read on his Scriptures that they might be Holy is the sabbath designed now these sports and their attendants are so far from conducing to this end that many of them that so do appear rather to have Communion and fellowship with Sathan then with the Father the Son lying swearing coveting quarrelling and often times murdering is the issue of some of them and snares traps and temptations to sins are in the bowels of them all 3. Some of these sports in their own nature seem to many knowing men to be unlawful at any time particularly that bruâ—ish and undelightful spectacle of Cock-fighting for man who is a rational creature to sit and behold more usually for covetousness then for delight these poor creatures destroy one another through that enmity which he put in them is unworthy but possibly the young Gentleman is of another judgement his conscience assures him it is no sin to behold that spectale I will not question his judgement but doing it that day makes it clear he hath no conscience For 4. It lays a platform and foundation for future prophaness the young usually are the persons subject to those extravagant vanities and he that follows them in this tender years may rather surfeit of them then willingly lay them down in age these pleasures may leave him not he them for pleasure is alwaies upon its young legs and desires to be sporting It loves not the company of old men so well as of their Sons Now by this there is a root of prophaneness planted and it may go from generation to generation he that is allowed or can allow himself any part of the sabbath to sport in may in time take half the day and afterward the whole Day he may not value the fourth Commandement and that may make him break the third which may provoke him to break the sixth and by a strange progression doibling his sins he may grow a Devil incarnate It is easie to be observed that the Apostacy of this age usually begins at the sabbath they often quarrel with this first doubting of its Authority they are in time resolved then they doubt of the Assembly then of the place of worship then of the parts of worship then of the God who is worshipped c. Let us therefore of our spending the sabbath have care and serious thoughts that sin and iniquity grow not upon us and the root of prophaneness overspread not our families 5. It put â— a reproach upon Christ and casts a scandal upon that Religion we profess There are but two Religions that keep a sabbath beside the Christian that is the Turk and Iew the former keeping Fryday the other keeping Saturnday for set times of worship who are most precise and strict in their service refusing to do many things wherein even necessity might excuse them Shall the Christian therefore that would be thought to serve God after a more true manner and pretends his sabbath is more Holy then theirs as it is give himself to those pleasures and vanities upon his time of worship this must needs make those Infidels to deride Christ and by such practises to abhor our profession and mock at all the other parts of our religion Quest. 4. Why did God give charge concerning the resting of beasts upon the sabbath God takes care for Oxen we may in some sense affirm since in his own Law out of his mouth he gives charge concerning them the reasons may be such as these 1. From that tender care that he bears to all his creatures the Ox and the Ass creatures that man useth are in some sort looked after by God for that life that they lead they have it from him and he would have their life 's as comfortable to them as their nature and being is capable of he hears the young ravens that cry Psal. 147.9 and therefore the Ox when he lows for need or the Asse when he groans underneath his burthen 2. From that tender care that God would have us bear towards the creatures He would have us to regard the life of our beast Prov. 12.10 God provides food for the beasts and gives them life and gives them to us as our servants and we are not cruelly to use them to teach us to pitey that poor Creature that onely in groans calls to its maker God put the 〈◊〉 the number of his Commandements whereby we ought to let them rest for their refreshment and comfort 3. From that power and authority that God had given man over the creatures he hath dominion over them and by vertue of that might in violating the Law it self Command his beast to do so to which this precept prevents and will not have his beast to work he therefore that labours commits a double sin in forcing the beast and working himself yet the poor creature being forced against its will and against the Law man must at the bar of Justice Answer for the offence yea he may fear that his beast though no body should know it should rise up in judgement against him and condemn him for violating the Law himself and compelling it to do so likewise to send therefore Horse and Cart to and fro upon the Lords Day is a most wicked custome and will have a smarting recompence in the end 4. From that type the sabbath bears of that eternal rest wherein bondage shall be taken from every creature The whole Creation groaneth under that bondage of corruption which lies upon â—it Rm. 8.20 21 22. and it longs to be delivered that it may be at liberty now as a type of that rest which it shall injoy after the resurrection God will have the creatures rest on the weekly sabbath as well as man Quest. 5. Why did not God give charge concerning a wifes resting upon the Sabbath The Person that is spoken to in the fourth Commandement especially is spoken unto in a triple capacity first as a Father and so there is mention made of his Son and or his Daughter secondly as a Master and so there is mention of his man servant and maid-servant and his Cattle thirdly as a Magistrate and so there is mention made of the stranger within his gates no mention made at all of his relation as a husband or of any care that he hath to see his wife if he have one keep the sabbath the reasons may be such as these 1. The party spoken to may be a wife and she is to take care of
her Sons and Daughters her man-servant her maid-servant and the stranger within her gates or within her roof 2. To shew the mutual love and care that ought to be in all governours of families the precept of keeping this Law is not given to one single but to every one alike the wife is charged as much as the husband and the husband no less then the wife with looking well to their families touching the worship and Law of God 3. The parties here to be cared for are the parties usually most apt to break our the Son the Daughter c. Marriage is honourable and that in all and God in this precept so far honours the married woman that he will not suppose her to transgress he takes it as it were for granted that she needs not be looked after in that particular She hath been brought up and looked after by her Father and her Mother when she was a Daughter and now she being a wife she will walk according to her education and the heart of her husband trusts safely in her 4. From that oneness that is between a man and his wife God after he had made two made these two one again and whom he had joyned together in marriage he will not disâ—oyn in a precept the husband is the head the wife therefore must be the body What is spoken to the head as a duty nature teacheth the Members are to be imployed to perfom Let thou be said to a husband yet the man and his wife being but one flesh the same is spoken to her Quest. 6. Why is not the change of the Sabbath in Scripture mentioned That the Sabbath is changed is apparent why it is changed and that change not recorded or spoken of is not made manifest it might not be mentioned 1. Because not publickly taught by Christ he spoke many things in private to his Apostles Paul intreats the Elders of Ephesus Acts 20.35 to remember the words of the Lord Iesus how he said it is more blessed to give then to receive which words we find not in the history of our Saviours life The doctrine of the change might be taught among those that pertained to the kingdom of God of which the Scripture gives us no account Acts 1.3 If it had been publickly delivered before his death it had been recorded in the Evangelists 2. Because the publication of it might have been a great stumbling block to the Iews God is pleased to bring his people on by degrees After our Savirour came to preach and after he was ascended the sacrifices of the Law were not forbidden he never opposed circumcision the Temple standing things in some sort went on as before to have dashed the sabbath in pieces by a publick Law might have made the people to scruple at Christianity the Apostles wisely take their liberty to keep the first day of the week according to the private precept or in word instinct of Christ and the Spirit prohibite not the Iews their meeting that the Gospel of Christ might not be hindered knowing that time and knowledge might make them leave those things and of their own accord comform to their practice 3. Because it was not publickly opposed things that were much struck at as the necessity of circumcision justification not to be by the works of the Law that Jesus was the Christ the Saviour of the world these were the grand controversies in the Apostles dayes and these we have fully maintained now this of the Christians first day little or nothing medled withal since by the decrees of the Councel the Christians were freed from circumcision sacrifices and the converted Iews might be indifferent also as touching the Sabbath they see the first day kept Holy unto the Lord God of the Hebrews and the converted Gentiles see one day in seven kept to the honour of Christ one party noâ— opposing the other the Question is not much disputed and the 〈◊〉 therefore not recorded that caution given to the Col. 〈◊〉 2.16 doth exhort the Christians to their liberty in regard Chrâ—â—â— is dead says nothing to the Iews by way of reproof still hoping 〈◊〉 time they might be brought to the observing of the Lords 〈◊〉 Being therefore not publickly opposed at least in those places 〈◊〉 which the Apostles writ it is passed over in silence their dispuâ— being generally about things then and in that age called in quâ—â—â—ion Quest. 7. Whether the Church may Command any other day to be rested on besides the Sabbath God Commanding the seventh day to be kept Holy and giving six dayes for man to work some conclude it unlawful to set apart one day or more for Gods publick worship then he did but it is otherwise the Church may set apart one day or two or more for the publick worship For 1. Because the Commandement is not preceptive but permissive when we are allowed six days to work the meaning is not that we shall fill up all those dayes by working as if it were unlawful for men to do any thing but work shall God never be served in those six dayes must we do nothing but work the meaning therefore is that when we have six dayes before us we shall do all our work not spend them all in working but upon the seventh day we shall do no work at all nothing hinders but that the Church may set apart a day for Gods service there being nothing in this Law that contradictâ— it 2. Because the Church of the Iews unto whom this Law was given did use such a liberty God gave the children of Isâ—aâ—l three feasts in the year each of them seven dayes long and commanded them to be strictly observed Levit. 23. Good Merdecai added a fourth in the Canon of the Scripture Est. 9.26 27. to be kept every year two dayes for the mercies shewn the Iews in their deliverance from Haman Holy Hezekiah added seven dayes more to the feast of Passeover then God did 2 Chro. 30 23. Valiant Iudas added a fifth feast in the book of the Apocrypha 1 Macha 4.59 to be kept seven dayes also at which feast our Saviour himself was present and never reproved it Iohn 10.22 Sure if this was done under the Pedagogy of the Law it may be done under the liberty of the Gospel 3. Because the frailties and imperfections of men require it it is often urged against the set times of the Church that if the Sabbath the day set apart by the Lord be kept it is no matter whether other dayes be kept or no but it would be asked if ever they kept a Sabbath mens frailties failings nay crosses may be much helped sanctified pardoned by their diligent worship in other dayes besides the Sabbath It is strange to hear to read how men will preach that ordinary Lectures ought to be kept and observed by people and yet at another time tell them it is sufficient to keep the Sabbath Ridiculum â—apus purely to oppose the Law of the
Church 4. Because God hath been pleased to bless his people for serving him in other dayes to let pass his approbation of that day set apart by the King of Nineveh for fasting Iona 2.10 the Israelites in captivity Zach. 8.19 set apart a fast on the fourth moneth another on the fifth another on the seventh another on the tenth All which God would turn to â—oy and gladness and chearful feasts it is known that it hath pleased God to refresh his servants with his comfortable presence in these dayes from such accidents as these did the Church of old institute those dayes that are called Rogation An. Ch. 450 wherein by prayers and tears and fasting and supplication the Church obtained great mercies c. And most of those dayes that are kept by the Church of England are owned by Reformed Churches and have been established for above a thousand years but of these afterward 5. Because of that encoâ—ragement and freedom that the use of those dayes gives to servants Prentices and others whereby the religious may have occasion to pour out their soul before God to read and study his word prepare themselves for his Holy Sacraments if any do abuse the use of these dayes â—â—it were a pitty that those that serve God the more chearfully of them should be suppressed for the others prophaness 6. Because we see none speak against them but those that in other points are against all order and could willingly see that all Discipline were laid asleep we may behold them to be factious turbulent hypocrites stumbling at straws Apostates what not Quest. 8. Why doth God put a Remember before the Commandement of the Sabbath onely This word Remember is put in Scripture usually before nothing but what is matter of Moment as thy Creator Eccles. 12.1 From whence thou art fallen Revel 2.5 Lots wife Luke 17.32 that ye being in time passed Gentiles Ephes. 2.11 c. And the Sabbath day to keep it Holy Exod. 20.8 The reasons may be 1. Upon the Holy keeping of that depends in a great measure the observing of all the other nine Commandements how to cleave to God onely to worship him truly to use his name reverendly depends much upon this dayes observation and Holy keeping 2. There is less in nature to teach us the keeping of this precept then in any other of the Commandements nature teacheth us that there is a God to worship this God to honour the name of that God whom we worship to honour parents and though the Barbarian know no body seeth him none can accuse him none can judge him though he escape dangers by sea and perils by land yet he dare not murder for fear of VENGEANCE c. But to set aside one whole day in seven precisely one in seven and that not a part but the whole of a day and this not for thy self alone but thy cattle and thy servants must rest as much as thy selfe as long as thy self and that not at thy conveniency or times of leasure but in the thickest of thy imployments and not at thy pleasure but still one day in seven of this we say nature teacheth nothing and therefore there is a special memento put upon it 3. There is more in nature that may allure us to the breach of this precept then there is to the breaking of any other of the Commandements It is onely the Fool that will say there is no God and if he do it is but in his heart every man hath something of that natural principle to do as he would be done by but the Sabbaths being Gods property we are apt to catch hold of some part of it through the ignorance of God that is in us the day is clear and the streets are clean and such a thing is doing or may be done and profit will follow we shall gain by it c. All this might tend to the prophanation of the Sabbath and therefore God gives a strict charge particularly for that 4. They might in Aegypt have small or no regard unto the Sabbath if they had opportunity The people had been long in bondage and might forget at least in their observance that God had hallowed the seventh day or through bondage not have time to keep it which in time might blot or score the fourth Commandement out of their hearts forget to teach it to their Children which God by this remembrance brings back to their minds again and though they forgot to keep it Holy in Aegypt yet they must Remember it in Canaan It is by some probably conceived that in the latter captivity of the Iews in Babylon Akasuerus making a feast Est. 1.5 for the inhabitants of Shushan which continued seven dayes one of which must necessarily be on a Sabbath day which by reason of that feast that had been held a hundred and fourscore dayes to the Princes of Persia in which several Sabbaths had fallen and that one feast the Sabbath if not for many dayes yet for one was by the Iews neglected to punish which forget fulness God stirred up Haman to root them out and for that one dayes feast they keep a three dayes fast with their nights Est. 4.16 and by that got mercy yet by that might receive instruction the next feast that came and Remember to keep Holy the Sabboth day Quest. 9. Whether the first day of the week may be termed Sabbath or Sunday This is a Question in it self scarce deserving an Answer but by a Pharisaical generation of the sect of the Libertines being counted a piece of prophaness so to call it and a part of Religion to call it otherwise we shall spend a few drops of Ink to Answer it in brief it may be called Sabbath 1. From the sence and signification of the word it is their foolish mistake that because it was on Saturday therefore it was so called whereas if it had been upon a Wednesday so long as men rested upon it it might have been called Sabbathâ— that being the Hebrew word for rest A Sabbath day is no more then a day of rest Christians therefore resting from all their imployments and doing no manner of work they nor their Sons nor their Daughters nor their man-servants nor their maid-servants c. upon this day may lawfully call it a Sabbath day 2. From the equality of the Christian Churches practice with the Church of the Iews That day that was held Holy by the people of God under the Law wherein they ceased from working and therein did read upon the word of God repaired to the Temple or Synagogues and heard it taught was called the Sabbath the day therefore that is held Holy by the people of God under the Gospel and wherein they cease from working and therein read upon the word of God c. may receive the same denomination 3. From the morality of the Law the Law is moral requiring one day in seven to be kept Holy to the Lord which day
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
Christians duty at fit times and opportunities to instruct and teach the ignorant in matters of faith and doctrine yet it is not unlawful but oftentimes expedient even for believers to meet and in their meetings to make merry each with other Seeing 1 Samson that man of God at his marriage feast proposeing Riddles a usual peece of mirth for his companions to answer in which sport he begun yet the spirit of the Lord was withhim Iudg. 14.12.19 2 God threaâ—nes the remove all of natural or carnal mirth from a nation Ier. 7.34 now God threatening it as a judgment shews that to enjoy it is a gift of God and a mercy from him and therefore may be used 3 The want of â—irth is greatly lamented by the prophets Isa. 24.11 many judgments were lamented and that the mirth of the land was gone is not forgotten as a sore one 4 Our Saviour graced mirth by honouring a wedding with his presence Iohn 2.2 and both scriptrue and experience restifie that marriages are attended with mirth whether Saint Iohn was theâ— bridgegroome as some suppose I know not but both he and his fellow disciples were at the feast which might Justify mirth even in the best for we always find gladnesse annexed to that ordinance of mariage Ier. 7.34 16 9. 25.10 Isa. 62.5 5 Our Saviour graced mirth by makeing it the ground and bottome of severall parables Luk. 15.6 9 25 29 32. In which places he sets out that joy that is in Angels for the conversion of sinners from death or from their errors by that mirth that it was meet parents should make or men and women did make for the recovery of their goods or children 6 The refreshment that it yeelds to the body whereby the soul is more quickned and enlivened even for the service of God seemes to approve its lawfullnesse we must remember that the body is the Instrument by which it runs speaks and acts and if it be not looked after the soul may have a good will and a good arme yet it will never do much without a good and chearfull body which like a sharp axe shall make a quicker and a better dispatch of any businesse she undertakes Mirth is oftentimes like physick taking away those corrupt melancholy humours which otherwise might infest the whole body and that would produce no good effect unto the mind As men cannot always be in the mount with God so neither can they ever be in the valley of Baca which made God give his people those solemn times of Feasting of which we have spoken before wherein they did eat heir meet with gladnesse and made great mirth Nehe. 8.12 That place Ephe. 5.4 against feaâ—ting makes nothing against this truth For â— if we joyn it to the words going before we may understand foolish â—esting which in the scripture â—ence is wicked jeasting and this is not at all pleaded for Or 2 The word translated jeaâ—â—ing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scuâ—â—ilily that is biâ—ing jeasts such as a have teeth such as tend to a main disgrace shame or dishonour which who so doth is rather a scoffer then a jeaster To conclude this Question recreationâ— mirth sports in themselves are not sinfull but according as they are used and being done according to these following qualifications may irreproverbly be used 1 If they be such as are not against the Law of God It is not fit out of mirth to put a woman in the attire of a man or a man in that of a woman D. â—t 22.5 or either of these in the shape of a beast 2 If they be not against the Law or customes of the place we live in 3 If we spend not too much time in them recreation like a whetstone may put an edge to the soul but like the same if we continue long in it it may make it the more blunt In this case a whet and away 4 If they be such as answer to the end of recreation which is a refreshing of the mind Whether it be by presenting some pleasant object before it to behold as wit and harmlesse jeasts historical passages or artificiall musick or by giving it some slight yet serious imployment as that harmlesse sport of riddles c. which makes that by many dice are condemned there being nothing in that but purely a shaking of the elbow 5 If mens hearts be not too much upon them to be pondering over night what recreation men may goe to the morrow if frequent may call in question the lawfullnesse of that act to spend dayes and nights in it is not good to spend the morning in it is not safe he hath no right to recreation nor title to refreshment that was never weary and we ought to know that sleep it self is a refreshment recreation often like Wine is not convenient in a morning 6 If mens ends be good in following of them this indeed makes some generally condemn all sorts of plays in as much as for lâ—cre sake they give themselves to these divertisments which is their fault not rhine at cheffe therefore or tables to mind more out own refreshment then our Brothers money cannot make the playing unlawfull or if it be determined that the gaines be spent in a civill orderly neighbourly way for the upholding of Charity it is not blame worthy for a man in those games to â—beâ— as deligent and watchfullâ— as possibly for the freeing of himselfe yet ever honest without hurting his Brother Quest. 3 Whether the conferences or private meetings lately used in England were agreeble to the power of godlinesse This question reacheth not the doctrine handled in these private meetings but to the practise of them whether such things as were done in them or came from them were to be endured In doing of which I shall not present the Reader with the half of what I know but yet give him two or three reasons for the denying of the question 1 They seemed to be and indeed were great occasions of pride and puffing up When Doctors and learned Preachers must as it were study a week to give every fond boy and ratling woman an answer to her fond and foolish Question gave great occasion for them to conceit highly of their own parts and in time they grew up to that degree of knowledge that they were even above that ordinance of conference and many of those that tarryed with themâ— thought themselves being of such a ones Church the only Saints and all others highly prophane as is as well known as we knew the men that were of those congregations 2 They very much conduced to sow division and discord in the Church of Christ. They made themselves and looked upon themselves as Churches distinct from others making people shake off that minister who by Law was set over them and own only him for their pastour whose meeting they came to the others were but as wolves and not to be regarded and that pastour again
Our Saviour being of the Royall Trybe was born a Gentleman of this you have a part 2 Civill by riches Abraham was a mighty Prince of this you have a Competency 3 Moral by a vertuous life this made Jabez more honourable then his Brethren in this you have outstrip'd many of your companions 4 Celestial by being Crowned with glory and such honour have all Gods Saints which to obtain a firm standing unto and a worthy receiving of the Churches Sacraments are essentiall helps and furtherances In this tract you have their natures Catholically handled and purely though plainly taught unto which if you take heed you shall do well and passe for a true Son of the Church in the Register of the faithful and receive the sure reward of a Saint in the new Jerusalem the Mother of us all which is the prayer of him who is SIR Yours in all offices of love and duty Will. Annand CHAP. I. Of Sacraments THe seals of the Covenant of Grace are called Sacraments quia Sacramentâ— tractari debent a word though not found in Scripture as the word Trinity yet Sufficiently grounded in the same It signified of old that Oath or Engagement souldiers made to their Captain of their faithfulness and fidelity before they were listed in an army and without this military Sacramental Oath it was not lawful for any to draw his sword in a field Christ is the Captain of the Christians salvation and these Sacraments are Bonds and tyes on mans part to be the Lords and to be faithful unto him until death The doctrine of the Sacraments is the second work that we undertook in this backsliding generation to defend against the calumnies and reproaches of ignorant and unlearned men in prosecuting of which we shall in the general behold 1. Their nature 2. Their end 3. Their parts 4. Their number 5. Resolve some Questions SECT I. THe nature of the Sacraments may be thus known They are holy and visible signs ordained by God as seals of his promises representing that inward grace and goodness which he bears towards and intends to shew unto his people through the Lord Iesus 1. They are Holy and visible signs God was pleased in all ages to deal with his people in This way of Sacraments holding forth his mercy and will toward them by some visible sign presented to them Thus the trees of life and of knowledge Gen. 2.9 were Sacraments to Adam and Manna from Heaven and water out of the rock were for a time Sacraments to the Iews 1 Cor. 10.3.4 and water bread and wine are standing Sacraments or visible signs of Gods love unto Christians Therefore they are called Holy figures Marks Badges Prints Forms Patterns Representations Memorials Symbols Seals or Signs Evidently holding forth Christ and all his merits Gal. 3.1 2. Ordained by God Sacraments are in themselves not circumstantial but essential parts of Gods worship and therefore he onely is to be the giver of them none ought to inrrude that as a part of worship unto which God hath not given his consent Erroneous therefore is the Church of Rome even in this particular in binding her Members to five Sacraments more thâ—n ever God made or the Chatholick Church knew God must give the grace gift or mercy signified by that sign therefore it is fit he appoint the sign himself he appointed circumcision under the Law Gen. 17.10 and baptisme under the Gospel Iohn 1.33 3. As seals of his promises God hath declared in his word that he will forgive his peoples iniquity and remember their sins no more Ier. 31.34 and hath appointed the Sacraments as seals to this promise and all others of the like nature The Sacraments may be considered in a three fold manner and usually are 1. As instruments and so they awake and stir up the soul to lay hold upon Christ as God exhibites him in the Gospel 2. As signs and so they represent Christ and him crucified which is common to them with the Gospel 3. As seals and so they declare that the receiver is pardoned concerning that truth or deed written in the Gospel Matâ—h 26.28 3. Representing that inward grace c. Israel was Gods peculiar people whom he had taken out from among all nations to behold his glory and the outward sign or token of that was their circumcision in the flesh Geâ— 17.11 which as baptisme unto us signified and sealed their regeneration justification and sanctification through Christ Deut. 30.6 Rom. 4.11 4. Through the Lord Iesus This is the thing signified in all the Sacraments of the Church he is eat in the Manna and in the passeover drank in the water out ofâ— the rock he is in the baptismal water to wash the soul and take away its pollution and in the Eucharistical bread and wine to strengthen and comfort the soul God intending Christ to be the way wherein he will meet the sinner and the door through which he will admit him into his presence There are who make the Rainbow a Sacrament unto Noah Gen. 9.12 13. and when they shew that Christ is signified thereby and his merits represented by it as by a sign and his mercy declared as a seal to all that are beholders of that bow or the parties to whom that covenant is made which was with every living Creature I shall be of their judgement not before SECT II. THe ends for which God appointed Sacraments in his Church are chiefly these 1. For helps against our weakness we can understand spiritual things and heavenly mysteries the rather that they are represented to us by bodily and visible signs we are the more able to apprehead the efficacy or the manner of the blood in washing or purifying the polluted when it is mystically represented to us by water Our memories are fraile and the death of Christ may more powerfully be thoughâ— on by us when it is signified by bread and wine which is one cause of that Sacraments institution Luke 22.19 2. To confirm us against our doubtings the penitent hath the promise of the forgiveness of sins made unto him but the Sacrament gives him Gods hand for it God hath written it in his word and Christ hath sealed it by his last supper Matth. 26.28 3. To quicken us against our dullness Sacraments are bonds tyes covenants engagements and visible contracts that the soul makes of new obedience they are as it were spurs in the sides of a lingering heart making him with a holy compulsion to bear up to the Lord Jesus in points of worship and of practice 1 Cor. 10. 16.21 4. To discover that we are of his inheritance by his Sacraments his own people are distingushed from such as believe not in him or call not upon him Goliahs being uncircumcised 1 Sam. 17 36. was an argument to David that he belonged not to God by baptisme we are at this day known from all such as look not for salvation through Christ that being performed in his name as
we defend that baptisme can only lawfully be Administred by the Gospel Minister thereunto appointed by Apopostolical Ordination For 1. Those only have a commission to baptize who have a visible commission to teach Matth. 28.19 Go ye and teach all nations baptizing them or as it is in the Original Disciple all nations batizing them c. teaching them That the Apostles were outwardly visibly called by Christ though extraordinarily to preach to the world the things concerning the Kingdom of God whereof baptisme is one and after their call that Christ called no other in that exordinary way is clear from Scripture whereof Paul is an eminent instance And that the Apostles might be encouraged in this great work he goeth on saying I am with you alway even unto the end of the world Now the world is not yet ended and Peter and Iames are gone with you therefore must be understood to be meant not of the whole multitude of believers but of them that are outwardly visibly called to preach all things that Christ had commanded in an authoritative way as the Apostles were And as it is said that Kings never dye that is regally and successively though personally they do so the Apostles never dye that is successively though personally they do for to the end of the world so oft as any is visibly and outwardly ordained and commissioned to teach and baptize the Apostles are not dead but alive and Christ prospering and blessing the doctrine of any so ordained in his being with his Apostles that is with them who are outwardly commissioned to teach to the end of the world To the multitude of belevers then was never the power to baptize given because not the power of teaching because not thereunto ordained as hath at large been discovered above unto which for brevity sake the Reader at present is referred 2. The nature of the Ordinance is against it baptisme is a declarative sign of the parties admission into the Church and not only so but an outward sign of the parties inward regeneration and a seal of the covenant of promise a manifestation of the forgiveness of sin Heb. 10.22 Acts 2.38 39. Tit. 3.5 And therefore to be given by none but by them unto whom the power of keeping the seals are given and in no age in no time in no place in no Text did ever God give the power of his seals to a multitude or appointed them to be used by any that â—â—d indeed real gifts without an ordinary call even outwardly after the constituting of the Church Stephen Nicanor c. Acts 6.3 though full of the Holy Ghost presume not to exercise the office of Deacons without an ordinary call from the Apostles by imposition of hands the Church being constituted in their Election So Paul and Barnabas though full of worth and eminent in gifts yet must be set apart having given testimony of their abilities by ordination for teaching and baptizing by the Church Acts 13.13 2. Thus also was Timothy set apart for the same work by a Presbytery 1 Tim. 4.14 The baptisme therefore of these Lay persons or gifted brethren whence is it From Heaven or of men if from Heaven shew it from the Apostles for since them Christ ordained and set apart none and we shall believe it if of men let them Repent for the Kingdom of God is at hand or produce the Text that gives power to uncommissioned men purely upon the account of their gifts to exercise the power of the keyes and Administer the seals of the Church and that constantly and then their baptisme shall not be speak against The ability that a man hath to be a Minister is one thing and his putting into the office of the Ministry is another thing Saint Paul thanks God that he had both 1 Tim. 1.12 and we know by the Scriptures he had both by inspiration was he inwardly qualified and by ordination outwardly called he was separated unto the Gospel Rom. 1.1 by fasting prayer with laying on of hands Acts 13.2 3. 3. It is not to be found in all the New Testament implicitely or explicitely that ever any baptized upon the account of their gifts without an outward call from Church officers when those of this perswasion produce a man baptizing in the Church allowed of by the Church upon the account of his gifts then it may be a good argument for him that hath gifts to baptize without a visible commission 4. It would open a door to all irregularity and to all confusion imaginable Once make it lawful for any to baptize upon the account of his gifts we should find that Sacrament to be attempted by many that have no gifts at all what will not arrogance and pride puss men to what will nor ambition cause men to act this doctrine hath taken grace away from some and shame from many each Heretick laying a foundation for a new heresie by this man we are taught that preaching is not tyed to the Gospel Ministery and therefore not baptisme but the spirit that bloweth where it lifteth makes men sitted for that work and by it sufficiently called This being granted by another teaching is not tyed to men but common also with them to women since in Christ there is neither male nor female c. It is time for thee O Lord to work for they have made void thy Law Psal. 119.126 5. It is against the Doctrine of the Reformed Churches of Helv. Art 24. Of Bohe. Art 9. Of Pran Art 23. Of Belg Art 30. Of Ausp Art 14. Of Wirtem Art 21. Of Irel. Art 71. Of Scot. Art 22. and of Eng. Art 23. The Article it self is this Article 23. Of the Church of England IT is not lawful for any man to take upon him the Office of publicke Preaching or Ministring the Sacraments in the Congregation before he be lawfully called and sent to execute the same And those we ought to judge Lawfully called and sent which be chosen and called to this work by men who have publicke Authority given unto them in the Congregation to call and send Ministers into the Lords Vineyard SECT VI. Questions Resolved Quest. 1. VVHether Dipping be essential unto Baptisme Quest. 2. Whether Infants ought to be be baptized Quest. 3. Whether Baptisme is or ought to be readministred Quest. 4. Whether witnesses at Baptisme according to the Law of the Church of England be to be approved Quest. 5. Whether the Cross at Baptisme according to the Law of the Church of England be to be approved Quest. 1. Whether Dipping be essential unto Baptisme That dipping is lawful is not questioned by the Church of Christ but whether it be essential that is If Baptisme be not Baptisme without it or whether none is or cannot be baptized without he be dipped is the ground of our Quere It is to be denied Dipping is not essential to that Sacrament for 1. The word baptize used in the Scripture for that Sacrament signifies not
onely dipping but sprinkling or any other kind of washing as hath been before discovered To limit therefore the Ordinance of Dipping is to diminish the very sence and meaning of that Word 〈◊〉 by God to express that Ordinance which is a wrong both to him and the sence of the word 2. The word Baptize is used in Scripture where the word Dipping cannot nor ought not to be understood 1 Cor. 10.2 And were all baptized unto Moses in the Cloud and in the Sea Now let the History of the Iewes passing though the red Sea be observed and it will be found that not a man of Israel was dipped in either Some drops out of the Clouds might and questionless did fall upon the Tribes in going through the red Sea but that they were dipped in the cloud is non-sence to affirm in reason or that they were dipped in the Sea is false to affirm in History 3. The word baptize is used in Scripture where it were inconvenient to understand the word Dipped Acts 16.33 Acts 8.38 At this time this Sacrament was performed in haste and with all possible speed and the Eunuch as soon as baptized goes on his way rejoycing Now Dipping requires deliberation and provision both before and after to put off clothes to put on fresh cloths both for the baptizer and the baptized requires that which for this time cannot with conveniency be granted either for the one or the other 4. The word Baptize joyned with the word River doth not necessary imply dipping in Scripture and we find the word Baptize spoken of and no River mentioned in the Gospel Matth. 3.6 Iohn 3. â—3 Act. 16.33 Acts. 10.48 Act. 8.36 That place Matth. 3.6 And Iesus when he was baptized went up straight way out of the water holds not forth Dipping necessarily but rather that our Saviour was not baptized in Harvest For in Harvest Jordan overfloweth all his banks Ios 3.15 at that time being much dried up Iohn and Christ both might be truly said to go down to the water and to come from or out of the water without lying dipped over head and ears in it and without carrying either for dry cloaths or dry shirt we find him immediately driven to the wilderness Mark 1.12 and I am prone to suppose that it had not been very healthy for Iohn to have stood up to the middle in water so long a time and so much together as the multitude of the baptized would require if dipping must be necessarily understood in his Baptisme And what though Iohn also was baptizing in Enon because there was much water Iohn 3.23 In the Original it is many waters being a convenient place in respect water was not every where to be had where he and his Disciples might in several places baptize those multitudes that came to be baptized which possibly in other places particularly at Iordan could not so easily be done Besides there is a great difference between many waters or much water and deep water or a river of water none of which in Scripture is spoken of concerning AEnon so that dipping is not necessary to be seen or heard felt or understood about Salim and therefore cannot stand without something else to hold it up which is that grand errour that baptisme signifies onely dipping 5. If dipping had been essential to to the Sacrament that is that none ought to have been held as baptized without being plunged in a river without Question the Holy Ghost would in some place or other have told us of it and not to have left us a word of a large signification the spirit of God that leads us into all truth would have informed us in so necessary a point of doctrine in no place is there so much as a breathing for dipping yet we have sweet breathings of the spirit for that of sprinckling both in the Old and New Testament For 1. It is the usual sign of signification under the Law when things are hallowed or persons to be set apart for Gods service it was done with blood sprinkling Levit. 16.14 Levit. 4.6 Heb. 9.13 14. 2. It is a Gospel promise I will sprinckle clean water upon you and ye shall be clean which is the outward sign and I will put my spirit within you which is the thing signified Ezek. 36.25.26 and again I will pour water upon him that is thirsty the outward visible seal I will pour my spirit upon thy seed the thing inward invisible grace sealed Isa. 44.3 both those Texts in Leviticus and these in the Prophets have a shadow of good things to come Heb. 10.1 c. 3. The Apostle makes inward graces to be strengthened and given by outward signs Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience the inward grace and our bodies washed with pure water the outward sign he outward sprinkling or washing with water is an evidence of our hearts being sprinkled with blood with what blood with the blood of Christ which for that reason is called the blood of sprinkling 1 Peter 1.2 Heb. 12.24 could but one such Text be produced for dipping how might our adversaries boast and since we have such sure footing for our sprinckling besides the signification of the word baptize let us never be ashamed As it is not necessary for men to swill themselves with reverence it is spoken or drink large draughts of wine at the Sacrament of the supper a morsel being a sufficient sign of inward grace to remission of sin so it is not essential for men to plunge or dip themselves in large rivers at the Sacrament of baptisme sprinkling or any other decent application of water being a sufficient sign of our justification if adult of our regeneration being infant Further admit that dipping were essential to baptisme which it is not yet we may Question whether they be baptized that are dipped among them the water of baptisme being not applied to the flesh signifying the application of the blood of Christ to the soul. It is to be doubted whether it be applied to theirs whose bodys are not washed with water for they usually do it in rivers wells or horse-ponds as it is known for certain they have done in their shirts shifts and drawers and that ever the outward sign of baptisme was to be applied to such gear I suppose they will not affirm the baptismal water ought immediately to be applied to the body and the flesh washed with it as it is Sacrimental To say that Christ was so baptized is hard to affirm and the improbability of it hath already been handled And to say that he and all that came to Iohn were stripped naked is easie to be denied baptized he was we are sure and many others but that they were all dipped we have no certainty To conclude this Question dipping is not thought unlawful in the Catholick Church not that ridiculous kinde of dipping used
commanded his Disciples to baptize before he commanded them to teach according to the order of the words of that Text. It is a rule given us by the Rabbies Non datur prims posterius in Scripturae that being first put in on place which is last in another and contrary Unto the case in hand we find baptizing according to the words going before preaching Mark 1.4 2. They find no express Text for it in Scripture such an Argument as this taught the Traskit to deny the Christian Sabbath but to touch these men nearer home have they any express Text for dipping for preaching upon the account of gifts or administring the Sacraments for spending the first day of the weak in holy exercises for administring the Sacrament of the Lords Supper to women or dipping in a River either naked or in linnen garments when they shew express Text for these and many other things I shall shew them one for Infant Baptisme Yea before For When our Saviour expressly commanded his Disciples to make Disciples of all Nations and baptize them who or what meaned he Whether the Earth or Ground of all Nations or the inhabitants that were upon that ground if them then whether Masters or servants husbands or wives parents or children who can say or dare say that he meaned the one and not the other he meaned all without a peradventure so that there is in this precept as express a command to baptize children as to baptize either men or women grown in years 3. They finde Faith in Scripture required of all as a necessary precedent grace unto baptisme so do we in persons that are grown in years as the Eunuch Cornelius and the Jaylor was but that faith was required of the seed of them that once believed as a grace necessary for baptisme is not yet by them demonstrated nor never shall Our Saviour having a little child before him Mat. 18.6 faith Who so shall offend one of those little ones that believe in m c. This is spoken of all that shall be believers to the end of the world and of all that were about him and of that child also that was in the midst of them so that children cannot be said to be without faith though little ones by which onely God is well pleased If children have no faith in Christ or God then why doe they teach their Children to pray or call upon God as I presume they do since without faith it is a taking the Name of God in vain a sin which they would be thought to make conscience of Briefly when men can make a rope of sand then shall we or themselves be able to make something of their own opinions in reference to this of Infant Baptisme teaching that they are without sin yet see them die that all are born holy yeâ— some born children of wrath 2 Eph. 3. That Infants belong to the kingdom of God yet have no interest in the Covenant that they are saved though they want faith without which it is impossible to please God to teach them to call God their Father and yet say they are not in Christ by Adoption when these things are reconciled and made to hang together we shall call them a subtile generation 14. It is against the practice of the whole Church of God in all ages and places of the world and at this day contrary to the Doctrine and practise of the Reformed Churcher of Helvet Art 21. of Bohe. Art 12. of Fr. Art 35. of Belg. Art 34. of Ausp Art 9. of Sax. Art 13. of Wirt Art 10. of Swethland Art 17. of Irel. Art 90. of Scot. Art 23. of Engl. Art 27. The Article it self is this Article 27. of the Church of England Baptisme is not onely a sign of Profession and marke of difference whereby Christian men are discerned from others that be not Christned but it is also a sign of Regeneration c. The baptisme of young Children is in any wise to be retained in the Church as most agreeable with the Institution of Christ. Quest. 3. Whether baptisme is or ought to be readministred It hath been the practice of some among us to throw off their first Baptisme and as they suppose receive a new one Yea Papists who though they teach the contrary Doctrine yet sinfully have practised it upon the children of the Reformed Churches but however Baptisme if given in the name of the Trinity by applying water according to the Institution is not to be received twice For 1. It is against the nature sign end and use of that ordinance Baptisme is a visible sign representing a believer to be new born Hence it is called being born of water Iohn 3.5 Now though men eat and drink often and receive the Sacrament of the Supper often that being our food Spiritual yet we are born but once and therefore ought to receive the Ordinance of Baptisme but once that being our Spiritual birth 2. It opens a gap for one great inconvenience He can give no reason of his being twice baptized but the same reason will make him or perswade him to be baptized the third time the fourth time nec decies repetita placebit the twentieth time Whether this doctrine so brief and current among us did rise and spring from the Popish Holy water which they look upon as a dayly baptisme representing the pardon of actual sin is worth inquiring after and a Question would be seriously thought upon by our governours c. 3. Circumcision was not but once to be administred Nay when through ignorance and blinde zeale some of the circumcised would have become uncircumcised by a way not fitting to be named the Apostle commands the contrary 1 Cor. 7.18 but will have them stick to and own their former Circumcision let those that suppose they are inwardly called remember that they become not unbaptized by receiving baptisme anew 4. The sad events of rebaptizing may be a sufficient testimony of the thing now defended what errors wanderings crooked paths unheard of blasphemies of them that are so used our ears hears toe too much and our eyes have sufficient knowledge c. 5. The Reformed Churches of Christ condemn it in their practice and so many as have published their opinions to the world upon that subject have condemned it in their Confessions particularly the Church of Bohe. Art 12. of Fr. Art 35. of Belg. Art 34. of Sax. Art 13. of Hel. Art 20. The Article it self is this Article 20. of the Church of Helvetia There is but one Baptisme in the Church of God For it is sufficient to be once baptized or consecrated unto God for baptisme once received doth continue all a mans life and is a perpetual sealing of our Adoption to us c. Quest. 4. Whether witnesses at baptisme according to the Law of the Church of England be to be approved N cases of indifferency people are not to Question the reason of a Law given them by
and sole prerogative shewing that having come to God with some honourable and glorious tittle at our entry we are to give an honorable respect unto him at our close both in private and publick addresses The body of our prayers are not to be without some gratulatory expressions but thanks to be returned to his name 1 For his spirit that teacheth us to pray 2 For his patience in the time of our prayer 3 For his mercy in answering our prayer 4 For his Son in whom he hath accepted our prayer 5 For all his favours given without our prayer And as this glory is his due for ever so must we ascribe it unto him for ever that is 1 When ever we pray 2 Where ever we are 3 What ever we suffer 4 When we shall be for ever with him For though the Kingdome may be ours by gift and donation yet we must ever acknowledge it to be his and his Christs 1 By nature 2 By inheritance 3 By dominion This form of thanksgiving being ushered in by an illative practice For shews that we must in prayer reason with the almighty and give arguments to move him to mercy the Kingdome is craved of him for all power is his his name is to be hallowed for the glory is his We shall frequently see the Saints pressing God with argument and reason sometimes drawn from the Topick of his own glory as Help us O God of our salvation why should God help them Deliver us for thy name sake 79.9 and sometimes from the common place of their own misery as turn thee unto me and have mercy upon me Why for I am desolate and afflicted Psal. 25.16 And againe O keep my soul and deliver me and let me not be ashamed for I put my trust in thee Psal. 25.20 From this clause the Church of Rome may perceive her errour in making prayers to St. Peter Paul Mary Ioseph or Bâ—cket in regard that neither the Kingdome nor the power nor the glory is theirs for ever nor only as the word ever eyes the eternity past if we may so speak which she will grant but as it eyes that which is to come Peter and Paul yea all the holy Apostles evergiving to the only wise God even our Father and the Father of our Lord Iesus Christ the Kingdome the power and the glory Yea admit that prayers might be made unto them as Fathers of the Church now glorified in heaven yet is it not a strange solecisme to call upon the Virgin Mary or any other female Saint Our Father c. Ave Maria may and doth suit better with her being a woman then Pater noster except it can be proved than since her assumption she hath altered her sex as well as her condition 4 The last considerable in this prayer is confidence of the petitioner to be heard in things prayed for in this word Amen This word is a mother word in all languages and as Jesus a Greek word is understood by all hearers so this though Hebrew is used by all people and in Scripture notes two things 1. A wish that it may be so 1 King 13.6 2. A confidence that it shall be so Rev. 22.20 He that says Amen consents to the Petition offered up in affection saying Amen or so be it as Benajah or Amen so shall it be as the Church in those places above cited what care therefore ought men to have of the nature of those petitions they put up especially in publick nonsence blasphemy heresie fury might have been written upon the prayers of many in these late yeares unto which no true Christian could say and we know God did not lay Amen that ever requiring a full assent and consent to the prayer made Let this informâ— Rome and other Hereticks of their error in making the people say Amen 1 To those prayers they understand not in regard they are made in an unknown tongue a language of which the people hath no understanding 2 To those prayers which people apprehend not through the confusion disodrer discontinuing and rawnesse of the prayer made arising from the ignorance presumption and wilfulness of the prayer-maker that they who hears can no more remember what they have sayd Amen unto then Nebuchadnezer remembered his dream This is not written against any that hath parts and abilities fluently as the modern phrase is extempore to express themselves unto God for the people in prayer but to check some presumptuous pretenders to the same gift who are usually so much in the spirit to speak in their own language that they are without understanding Yet these were the men by whom this prayer of our Lord was undervalued in every respect for which it was composed they using it neither as a form of prayer nor for a rule of prayer and not being content with that blasted their verdure with the breath of malignancy who used it to any of these ends but some there were to glory be it spoken that were neither ashamed to use it in their closets nor affraid to carry it to their Pulpits both as a rule and as a form Blessed be the Lord who hath not given us as a prey to their teeth our soul is escaped as a bird out of the snare of the Fowlers the snare is broken and we are escaped Amen and Amen Psalm 124.6 7. SECT 5. We are now to proceed in discovering what must be shuned and avoided in prayer in which we shall not barely shew the things but the causes and the cures of them We are chiefly to beware of these particulars as great hinderances of Prayer 1 Sinfull distractions Math. 6.6 which are of two sorts 1 Brought upon us by others whether Satan or wicked men these are our affections 2 Brought upon us by ourselves these are our sins and of them chiefly we are to take care They proceed from these grounds primarily 1 By thinking too little of heaven or of God they are so seldome in the thoughts of men that it is a hard matter in prayer to keep our hearts upon them but a few minutes 2 By thinking too much on the earth or world The picture of the world is so lively upon some mens spirits that when they go to pray it fares with them as he that goes to bed who dreams usually of those things that most possesse his mind so they when before God are distracted with those thoughts they are more conversant withal c. To cure which disease or remove this kind of distraction consider 1 That nothing is more against the goodnesse of God he is hearty and real and serious in all his dealings and carriages towards us therefore we ought to be upright in our speeches towards him c. 2 That nothing is more against that reverence we owe God he knows the wanderings and aberrations of the heart and seeth the contradiction between our lips and affections which knowing we are to come before him with sutable carriage least we
to leave every thing done and taught in the Churches of France Spaine or Italy for so they should have denyed the Lord that bought them but the errors or false worship of those Churches It is a cause of laughter to read what use men make of that letter the Pope sent Queen Elizabeth of glorious memory promiseing to ratifie the Common-prayer if she would restore his Supremacy It is as clear as the Sun that the Pope and the Guisel will both of them according to the Proverb play a smal game before they stand out It was lately their main study how to reconcile themselves to the independent who had got the start of them and they have now studyed a new art how to reconcile themselves to the Lord Bishop he being now a corner stone in the Church of England if the Pope use the same policy of all men under heaven they have least cause to declare it since they will truckle with Quaker Ranter they whole brood of bastardly Hereticks to procure unto themselves a supremacy It is worthy of observation that by this the Pope could not pick a quarrel even with the Common-prayer all things therein being so lawfull that he had not impudence to speake against and so exactly composed that he would have established it by Papal Authority without diminution or augmentation And yet it gives no strength at all unto his Kingdom that having these three pillars 1. Infallibility 2. Supremacy 3. Purgatory All which the Common-prayer disowns and renounceth yet the Pope will licence it as he doth English bibles that is because he must he will play at a smâ—l gaâ—e because he hath hopes to win the set he proffered to ratifie Common-prayer not for love to it but to get his hand into the Kingdom of England knowing or at least hoâ—ing he might get in his arme and by degrees his whole body for the same reason the Guisel truckeled formerly under the Independent and lately with the Anabaptist and now would hold the stirrop to his spiâ—itual lordship not for love of either but to keep self in credit with the world being concious to himself that from him came all the evils that have befallen either Church or state in the by-past years and least with Cain he should become a vagabond is desireous of any that will befriend him 2. It s giving offence to tender consciences This is a high note and often heard but 1. Who discovered or layd the ground of that offence 2. How easily might that offence be removed if in popular Sermons the innocency and purity of that book were preached the people have for 16 years heard much against it and now they hear nothing at least from you for it no wonder therefore if they be not affected with it We say affected for it seemes to be but a prejudice against that book not conscience that maketh them to oppose the same that being guided by Sripture and reason not spleen and passion When we behold that service rayled at scorned shunned contemned condemned and the users of it scandaled and yet not one sentence word or petition proved unlawfull or not according to scripture we have ground to conjecture that it is stomack not religion maketh them to do so and the over-flowings of their gall not tendernesse of their consciences that makes them to flee out into such depraveing and abusive language They would appear so holy that it is dangerous to offend them or lay a stone of stumbling before them Yet what greater offence can be given then to abuse a national or personall Church by defaming the prayers therein established or by the other made when in the meane time in all their findings one sentence unlawfull in these prayers they cannot find were they as tender as they would seeme to be we should have more argueing lesse rayling The greatest number of them that pretend to receive offence are of that disposition that they desire not to be informed touching those set formes whether by discourse preaching or reading and the other part can produce no unseemly thing in them and yet they being established by good laws and Just authority give still occasion to conjecture that not conscience but wilfulnesse and obstinacy is the mother of their non-conformity There is a God above who often brings mens wicked devices upon their own pate It was piâ—y to see commissioners apointed in every county and ministers as their assistants turning cut ministers from their places to the ruine of their familees for not subscribing to the directory or for reading Common-prayer when they were bound by oath law and allegiance to the same and now men that are enjoyned or desireed to read Common-prayer pretend conscience and cry out they are offended and the same persons complain of persecution when the true owners are restored but c. The Reader can bear us witnesse that we have not mentioned that act of Popish Queen Mary who at her first coming to the Crown seeking to Erect popery in England repealed all acts made in the favour of the Common-prayer and altogether abolished it to facilitate that work Nor of the Practise of those Recusants who being under the penalty of a fine if they came not to the publick Churches of this nation in the days of Queen Elizabeth would commonly refraine themselves from hearing Common-prayer and not enter Church being in this Puritanicall untill the preacher was in the pulpit which are arguments of no smal weight to defend that the Common-prayer is not popishly affected the Papists themselves being witnesses To conclude this question seeing that some men do not grow strong and well favoured through holynesse knowledge and sobriety by other ordinances of the Church Common-prayer which they scornfully call poâ—age is fittest for their weak stomacks and sickly constitutions while those that are strong and of good digestion may receive the more meat and grow in grace and knowledge by their eating that is by a holy using the set formes of the Church together with other dutys Quest. 4. Whether there be not vaine repetitions in those formes This is a grand argument brought by many justifying their non conformity to the Churches liturgy and most heard from those men whose publick prayers were for the most part carried on by empty or at least by many repititons To be brief we must distinguish of repetitions there is a bare repetition and there is a vain repetition 1. Bare repetitions if repetitions of themselves were unlawfull lawfull to be used in prayer that is to repeate or bring over again and again the same thing before asked then many of the Saints of God must be blamed and the son of God must not be Justified who in one prayer repeated the same petition thrice over Mat. 26.44 It is a desireable faculty to vary in prayer yet every one cannot do it and they that can will repeate somtimes 1. Through pinching necessity this made Christ cry earnestly in