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
the practise of the Church was warrant enough for him to follow and obey that custome whatsoever it were and to think it good and that he would believe that the Apostles Creed was made by them such reverence I bear to the Churche tradition they are his Majesties own words untill other Authors should be certainly found out and 2. it is of all humane testimonies the greatest in respect of the Wisdome Gravity Learning Prudence Godliness of those men that lived about the first centuries and were Governours in the Church of Christ but no waies is their authority to be taken or ought to be taken as the ground of a mansfaith and assurance since it is but the testimony of men Quest. 2. Whether the Church hath power to ordain ceremonies upon her members that are not ordained by God For the cleering up of this Question wee shall premise 1. That the Church hath no power to impose any ceremonies that are in their nature impious Exe. 20.18 nor 2ly such as may cumber men and hinder them in the cheerefull execution of the essentiall parts of worship like the Jewish constitutions there is a rule against that Luke 11.46 But if the rulers of a Church impose Ceremonies which are not contradictory to the Canon of faith or rule of the Word they have a power that will defend them in their so doing and no private person in the least ought to speak against the execution of that power In generall what ever may tend or what ever in their judgements will tend 1. To the edification of the Church 1 Cor. 14.26 there is a power given to put that in Execution Let all things be done to edifying Or 2. whatever in their judgements may be comely in the Church they have a Power to put that in execution 1 Cor. 11.13 Iudge in your selves Is it comely that a Woman pray unto God uncovered By this Text whatever is by the Officers judged to be uncomely may be removed and whatever is comely in their judgements by this power may be enjoyned in to the Church Or 3. What may in their judgements be orderly or make for an uniformity they have a power to put that in execution 1 Cor. 14.40 Let all things be done decently and in order Now that ceremonies of this nature may be imposed by Church officers upon her members and that lawfully and religiously may be proved in particular by these following Arguments 1. From the Apostles practice in the Church who besides other things as the changing of times and places for their assembling together and touching the administration of the Lords Supper sometimes at midnight and then at daytime we find in particular that Paul injoyned that in the Church women should be covered 1 Cor. 11.6 Which one might think a ceremony that might have been forborn And indeed in imposing of it the Apostle is not authoritative but persuaâ—ive He leaves it to the Officers themselves and to their own judgements A ceremony possibly that gave as great offence to some coy and fine Dames as c. And so be appointed a known Tongue in the Congregation if he had been in England he would have found some to have told him that he took away their Gospell liberty in the time when strange tongues were not an unusuall gift Now from this very action we may conclude the truth of that position now under defence for by the prohibition of the one it should seem to be practised and by enjoyning the other it should seem to be neglected The former might seem a needlesse ceremony what matter were it whether women are covered or no the other might be thought in some sence hurtfull that they might not speak with those tongues which God by his Spirit that bloweth where and when it listeth did furnish them withall in the Church but the Apostles had power and they give the Officers of the Church power to rectifie that errour or in any other that in their judgments should have a tendency to the robbing of the Church of that order that ought to be in it But further 2. From the Apostles Counsells and warnings to the Officers of the Church There are generall precepts given to the Officers of the Churches which are gravidated with this power and demonstrates that they have a commission to impose such ceremonies as they shall think fit for the good of that Church whereof they are Governours Saint Paul not knowing what should befall him at Ierusalem whether he was going from Miletus sent for the Elders of the Church of Ephesus and charges them when he was gone to take heed to the Flock over which the Holy Ghost had made them Overseers soreseeing that grievous Wolves should enter the flock Act. 20.28 From which precept or caution given by this holy Apostle I may truly argue without offence to any that whatever these Elders thought or in their judgments supposed might tend to the good of their Churches though not particularly commanded in the Word might be injoyned by them and the church of Ephesus was bound to obey them in that particular And a sin that was or would have been in any private person to have murmured grumbled against much lesse oppose the practice of and usage of them So from that precept to the Corinthians 1 Cor. 14.40 Let all things bâ— done in decency and in order we may truly draw the same argument that what time was thought fittest what gesture was thought fittest by them to preach in to pray in to receive Sacraments in or to administer Sacraments in what garments what gestures to give or to receive them in might be imposed on the people of that place by the Church governours through vertue of this generall precept Moreover Paul writing to the church of Philippi with it's Bishops and Deacons Phil. 1.1 Among other directions as Bewarâ— of dogs beware of evill-workers chap. 3.2 comes and desires them chap. 4.8 that whatsoever things are true whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report Think on these things Now here is such an Epitomy of all good works as none are comparable to it It may be called an abstract of the whole Bible and this written to the Bishops and Deacons let none be offended at the name Bishop I mean no body hurt Shall it be understood that this full pithy Exhortation reached only to their own private capacity as Christians and not to their publick as Deacons without question what in their judgements were lovely and of good report if used in the Church might be commanded by those Deacons to the Church by vertue of this precept as Church officers In that Epistle to Titus Paul shews him the end of his leaving him at Crete chap. 1.5 That he should set in order the things that are wanting c. Concerning the Ordination of Elders the Apostle had given him in charge at the first but let Churches be
or her pleasure openly expound and preach the Gospel that it was no lawfull for a Minister to have humane learning or that it was unlâ—wfâ—ll to hear such that it was and would be unlawful for Ministers to prepare themselves to preach by study that it was unlawful for a Gospel-Minister not to have some handy Trade and work in a Mechanick way for his living Ought they not since it was known to have been long used by Gods people before the Law and by his people after the Law to have told that to receive Tythes now was to deny that Christ was come in the flesh why was it not told us that the whole â—â—sterity of man whether of Heathens or Christians during their Infancy are pure and holy there being no Originall sin why did not that wise Master builder lay his foundation aright and show us that to enter any into thâ— Church by Baptism without declaration of Faith and Repentance though born of holy parents was a sin and also if any such thing were done in the name of the holy Trinity wherein consists the essence of Baptisme with the application of the spirit which is not hindred by Infancy yet that they ought to be baptized again Why did they not inform the Church that though God was pleased to receive the Children of the Jews so far into his favour as to give them the outward sign of his Covenant with the Fathers viz. by circumcision yet would not have the Children of Christians to receive the outward sign of his Covenant with their Fathers viz. by Baptism Why did they not inform us that there were none baptized nor none should account themselves baptized except they were plunged or dipped in a River And that any member of the Church might do that why did he not tell us that it was and would be a sin for one to teach his child to say the Lords Prayer or call God father since they had no faith in Christ Why do they not shew us that to be in a place hearing his word with those that were not all holy was a great sin before God and that there should be a parity in the Church of God That no civill Magistrate hath any power at all to be command any thing to be done in the Church of God and that no Christian ought to pray in a set form and therefore that the Lords prayer was not to be used yea was as abominable unto God as Swines flesh unto a Jew as I have read some of them do however we know it is disused by them all Why was it not told us that to receive the Sacrament of the Lords Supper was either a vain thing or an indifferent thing or to eat it with unholy persons a sinful thing and also that any one that had gifts might administer the same or that the profit of the Sacraments depended upon the goodness or holynesse of him that gave it or did administer them These with a thousand more are the Principles that our Hereticks walke and teach by and if they be true doctrine how long hath the Church been without truth and in matters of greatest concernment as Preaching the word and Sacraments Why did not the Apostles once at least encourage Christians to persevere in Holiness upon the account of Christs comming personally to Reign upon Earth and why would they not tell that it was a decent holy seemly thing to hear a woman Preach It seems strange that neither by word nor by Epistle this was made known that any man might assume the office of the Ministry unto himself though he were not outwardly called as was Aaron why would they not tell us that Ordination was but a toy and was not to continue longer then themselves But what am I doing If these be true Churches and this Doctrine true Gospel the Apostles have been faithlesse and unjust I speak it trembling for no such thing did they ever teach but the contrary we finde them often times in the Scripture handling those very points and laies down contrary conclusions particularly Heb. 5.4 speaking of Priest-hood in generall and of Christs in particular who is the high Priest of the Gospel saies no man taketh this honour to himself but he that is called as was Aaron And that Aaron had an outward call for that Office and was deputed and set apart for that function in a publick way is clear from Ex. 29. and Levit. 9. Rom. 5.12 where the Apostle handling the infectious nature of sin maintains That by one man sin entered into the World and death by sin and so death passed upon all men for that all had sinned viz. by the sin of that one man I can find here no exception of Infants which if true doctrine the wisedome of God would have discovered in such an apt and proper place And truly that Infants should dye having no sin since death is the wages of sin Rom. 6 23. is a Doctrine that either charges God with unjustice or St. Paul with a falshood or at least a grosse mistake Of Baptizing of Infants we shall speak in it's own place and touching receiving the Sacrament of the Lords Supper with a mixed Congregation in its propper season and of Dipping when we come to the Font. Touching the peoples Ordination let the Scripture be produced that gives the people power for to set apart a Lay or Mechanick or any person and to constitute him a Church-Officer in the least Let the Scripture be produced that gives a power to a multitude so to do or that approves of a mans assuming to himself the power ministerially to teach Baptize give the Sacrament of the Lords Supper show or produce me that Scripture that gives authority to a Lay-man such a one we count him that is not Ordained by an Ecclesiastick person according to Apostolicall Tradition to bind or lose to cast out of the Church by judicial Excommunication or â—o receive in by authoritative absolution I say again let any of our â—ereticks produce me that Scripture show that text and I here promise them to renounce my Ordination forsake my calling and deny my Baptisme For I am not ignorant that the whole stream of the Scripture goes smoothly in another Channel If these or any of these be Churches then the candle hath never been upon a candlestick the City hath never been upon a hil Kings have never been her Nursing Fathers nor Queens her nursing Mothers except Iohn Buckhold alias Iohn of Layden with his fifteen Wives which Iohn being a Botcherly Taylour was by a mad crew of Anabaptists despisers and otherwise opposers of all government appointed King at Munster in Germany An 1534. where wearing Royall Robes of Embroidered work Spurs of gold Scabbards of gold and two Crowns of gold he had his Chancellours Cup-beares Carvers one holding up the holy Bible and another a naked Sword the handle whereof glistered with gold and pretious stones went before his Botcherly Majesty
Churches constituted for they have no Sacraments this follows upon the former and rises morally from it where there is no Minister or authoritative Officer there can be no Sacraments they being the Seals of the Covenant of grace which is made unto believers either when they are incorporated or confirmed in the body of Christ which is the Church Ephes. 1.23 Thy are also called broad seals of heaven that of the spirit being the private by which the receiver is assured of the pardon of his sins Now to the private Christian did Christ never give the keeping of or the power of delivering those seals The People were never Lord-chancellours of these things whether singly or collectively taken therefore they cannot give nor dispence them to another Iohn the Baptist was called from God immediately to baptize so were the Apostles by Christ who Ordained none nor Baptized none but them while the Church of Christ was constituting God was pleased so to do but after the Baptists death and the Apostles call no such extraordinary acts but all must receive now that power from the hands of the Apostles by Ordination The Church may say to those men when they come to dispence the Seals Peter I know Paul I know Stephen I know Nicanor I know Timothy I know Titus I know but who are you if you say you were or are Ordained by Christ he Ordained none but his Disciples if you were Ordained by his Disciples show it by your Commission wee shal know whether Baptisme be from Heaven that we may believe or from men that we may not be mistaken in it Possibly the peoples Election and deputation is produced for this authority which is to be equally regarded as he who should come with a Commission from a mans own son for the Father to execute the power or Office of Justice of the peace which is to be scorned his Son having no power to grant such Orders or give such Offices The power of Ordination search the Scriptures was never granted to the people neither in the Old nor New testament We find indeed Micha Iudg. 17. having a House of Gods and an Ephath and a Teraphim consecrating one of his sons for a Priest though of the tribe of Ephraim of which tribe Mosâ—s spoke nothing touching the Priesthood He afterwards Consecrated a Levite to be his Priest verse 12. which was an Office peculiar to the Sons of Aaron not to the Levites in common but who gave Micha the power of consecration how can he consecrate any Priest at all this moved him vers 6. In those days there was no King in Israel but every man did what was right in his own eyes there being no Magistrate or Governour to keep the people in awe An Ephraimite may consecrate and offer Sacrifice and the Worship of God being contemned through the disorder of the times a Levite is forced to wander for a place and assume the Priesthood The want of Government was the cause of this and other evils that followed upon it The self-same cause is the reason of the irregularity that hath lately been in England touching Micha's even Peoples ordination of Priests which power was never given to him nor them In one thing Micha is to have his due applause he would have none to offer Sacrifice in his House a priestly Office before he were consecrated i.e. before he were ordained Priest he had read in the Law what Sacrifices Duties were appointed in the designation of men into that Office his Son nor the Levites not being of that line unto whom by a natural succession the Office belonged he saw a necessity of making them Priests for he must worship God and if they be Priests they must be consecrated he knows nor how or where to procure another â—â— therefore takes the Authority to himself of Consecration And truly such Priests as he made and himself that made them and the Worship they gave by him and the gods they worshipped too were suitable to each other Even such are they though in this particular worse who will offer to design or depute any to be their Priest or Minister who are not of that line to whom by a moral Succession that Office onely belongeth by their being deputed and set apart for that Office by the Sacrifice of Prayer and Supplication and with the ceremony of Imposition of Hands by those who have received that power by Apostolical Tradition Possibly he may produce his own Gifts of Holiness Utterance Aptness to teach Courage Zeal with all other Gifts that are possible to qualifie men inwardly for that Office and indeed may shew a Call from God which he supposes ought to be sufficient to testifie that his Baptism is not of men or to demonstrate that he is a man sent from God authoritatively to teach and administer the Sacraments to his Church But the Church values not those in this nature for so Paul was qualified also and Barnabas qualified and called of God for that Office yet God will have them to be constituted authoritative teachers in the sight of the Church by the Laws that were by him appointed for the Church viz. by Ordination or Imposition of hands Act. 13.3 So Stephen Nicanor Philip c. Acts 6. were men of honest report full of the Holy ghost and wisedome yet the lowest Office in the Church cannot they neither do they offer to perform in that Ordination from the Apostles Upon this ground the Church hath reason to deny their Authority and we deny that they have power to administer Sacraments the bread that they brake is not the body of Christ the cup they offer is not the Communion of the blood of Christ shed for the remission of sins they have not received this power of the Lord because not from his Apostles of causing Bread to be by faith beheld as the body of Christ nor Wine to represent the blood of Christ. In a word let us see how or when they received power from the Apostles otherwise they must passe for counterfeits and cheats and the offence so much the more hainous as it 's a counterfeiting the Great Seal of Heaven to bring Christs Spouse and her children in an errour in matters of so gâ—â—at concernment as the Seal of the Remission of their sins but she knows his hand and though they should come with never so much show of humility nay confirm their calling by miracles she is not she will not believe it Christ her Husband hath forewarned her that such should come and charged her not to heed them not follow them but shun them and avoid them 3. Should we Church those segregated Congregations as now constituted we must and are to un-Church all the Churches that now are or that ever have been in the Christian World They taught and teached the contrary they maintained and dyed for the contrary they walk Autipodos to one another there is a great diversity in their walking thus constituted as
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
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