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
declared their perversnesse as is evident by comparing Acts 16.3 with Gal. 5.2 3. If there were no limitation in this case of giving offence there would never be an Heretick Whom we are to reject after the first and second admonition Titus 3.10 Quest. 8. Whether the Books called Apocrypha be not Scripture These Books commonly called Apocrypha are so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abseondo a thing hid because the authority of them is not known to the Church and in testimony of Faith those Books must not at all be produced The Church of Rome owns them as part of the Canon but the Catholick Church did ever exclude their Authority For 1. They were never used by the Jews neither in their Temples nor in their Synagogues the Jews were always Gods Library Keepers To them were committed the Oracles of God Rom. 3.2 Now these being never used nor committed to them cannot be Gods Oracles and by consequence their authority is not binding 2. They never received any countenance from the gospel they are never mentioned as a Rule or as Books wherein the will and minde of God was made known to men which Christ would never have neglected to do had they been so yea as he chid the Pharisees for putting false glosses upon the Law surely he would have upbraided them sharply for taking away so great a part of the body of the Law Our Lord Jesus mentions no other parts of the Scriptures then Moses Psalms and the Prophets Luke 24 44 4â— of which the Apocrypha is no part 3. There are many things in those Books false both in History and in Doctrine much non-sense and against both sense reason and Canonical Scripture are there many passages 4. The Author of the second Book of Mac. Mac. 2.2.23 Ingenuously confesses that that Book was only an abridgment or compend of those five Books of the Wars of the Jews writ by one Iason a Cyrenean and great sweat pains and labour it cost hiâ— so to do This was no fit work for the Spirit of God to abridge the long books writ by Iason that men might have more pleasure in the reading of them The same Author concludes this History with a Complement and also desires to have his errours pardoned professing his best in composing that book which also shews it came not professedly from the Spirit of God The same â—each the Reformed Churches of France Art 4. of Belgiae Art 6. of Ireland Art 3. of England Art 6. Yet the Châ—rch does and hath used these books and reads them in their Congregations though not to confirm doctrine but to exhort to manners For these Reasons 1. From that Relation and aspect that it bears toward the Scripture concerning the Jews returning from the Captivity the Passeover kept by King Iosiah the Wisdom so called of Solomon though probably made by Philo the Jew who flourished An. C. 90. the sentences and sayings of the son of Sirach are so much reflecting upon Sacred Writ that they are not to be despised Iohn 10.22 We have some account of a Discourse that was held between Christ and the Jews in the Temple and withall tels us what time this discourse was viz. At the Feast of the Dedication Now of this Feast the Scripture nowhere gives us an account we read of no Laws of it no Sacrifices for it no time set apart for it yet Iesus owns it To know the original and cause of this Feast we must go to Apocrypha 1 Mac. 4. ver 52. to the end In which place we read that when the Iews had defeated the forces of Gorgias and had regained the Temple and rebuilded the Altar they offered Sacrifice thereon and dedicated it for future service and kept the days of Dedication with gladness for joy that God had given them again Liberty to worship in their Temple and ver 59. it is appointed that that feast be kept every year for eight days which in our Saviours time is kept and he graceth it with his presence too blame then are they that are offended at Ministers going down to the Apocrypha citing it for matter of fact for in this and in some other places no Minister under heaven can give his hearers any rational account of this Text without making use of the Apocrypha 2. For those excellent plain Moral Instructions that lie in many places of it so full of variety so plenteous in brevity particularly those books of Ecclisiasticus and Wisdom wherein are excellent documents suited to nay most of them taken from the word of God 3. For those godly and profitable uses beleivers may make in reading and hearing those great deliverances that God was pleased to give his own people Israel in so wonderfull a manner cloathing their enemies with shame when they were at strongest and crowning them with glory and honour when they were at weakest In a word to see how God preserved them in the midst of their enemies keeping to himself still a people when the Heathen about them had said Let them be no more a Nation as is manifest in the history of the Maccabees Yet alwayes care was taken that none of these bookes nor nothing in one of those bookes was ever made use of in matters of Faith or Doctrine but in matters of fact onely as men will make use of Poets Chronicles or moral Authors To this agree the reformed Churches and the Church of England Art 6. the Article it self is this Art 6 of the Church of England Holy Scripture containeth c. And the other books Hierom saith the Church doth read for example of life and instruction of manners but yet doth not apply it to establish any Doctrine c. Quest. 9. Why would God communicate his will to his Church in writing The meaning of this question is this Seeing God was pleased to let his will and his pleasure or his word be known and communicated to the world from the Creation unto Moses by tradition or by speaking why would he have it to be revealed from Moses untill the dissolution of the world by writing might it not have been delivered to succeeding ages by the present through the Fathers delivering it to the Children and so forward to the end as well as it was for two thousand years at the beginning of the world But God would not have it so he would have it given in writing 1 Because of the darkeness of mans nature the candle of the Lord shined darker and darker as man increased sin increased that lamp of light that he put in man at first grew dimmer and dimmer To prevent a gross darkness from falling upon the deluded sons of men he would not trust his word alwayes to remain upon the tongues or hands of men but would have it set in a candlestick and writ in tables of stone to remain a perpetual light 2 That it might be keept theâ—freer from corruption before man grew more stuborn and as they multiplied
the Spirit as Faith Humility Charity c. with whcih graces whosoever prays by the spirit and the humble or faithfull soul shall by putting in practise the rules before given make known their humble and faithfull petitions with good apt orderly and found words as well as with unseigned lips Quest. 2. VVhether the wicked be bound to pray That none are exempted from this duty but that it is to be performed by all good or bad wicked and prophane by the sound Christian and by the formall Hypocrite ppeares 1. The duty of prayer is as large and as universall as that of reading hearing c. therefore to be practised by all 2. Prayer is a converting ordinance It is a meanes appointed for the obtaining of pardon of sin of the Holy Ghost of drawing nigh unto God and therefore no sinner exempted from it 3. The neglect of prayer is charged upon them as a sin Psal. 14.2 Psal. 10.4 4. The consciences of wicked men accuseth them when they have not prayed 5. God hath sometimes accepted the prayers of very wicked men even of them that have sold themselves to do wickedly 1 King 21.27 Quest. 3. Whether the set forms of Prayers used by law in the Church of England be Lawfull Before this question be directly answered we shall premise a few things 1. That the book of Common prayer had never been defended in this nature but that the crossnesse and peevishnesse of hot spirited men and passionate writers hath so defamed the the thing it self and also the users of it that it appears to be thought by them a sin unto Death Publickly or privatly to own it in the Church 2. That this defence doth not at all imply its necessity I am perswaded the Church of England might stand without it and may stand in purity by it Unifomity is necessary for the well-being of the Church as was known to the publishers of the Directory and if the Magistrate will have uniformity another way it may be had and if this way it may be used 3. That much of the Common-Prayer is in the Masse may be acknowledged to its honour It is but a furious and blind zeal that makes men inveigh against the Churches practise in this because of its affinity to Rome since we are to preserve the peace of the Church to our utmost we are not to decline too far from any opinion or practise that is lawfull the Jews preists did Sacrifice so did Baals The Papists uses this or that form of prayer if it be lawfull so may I that the breach or quarrel may appear to be one his part not on mine what ever is in the Masse that is lawfull and according to godliness is not to be despised and what ever is otherwise is to be condemned and shunned 4. That the book of Common-prayer might be altered and otherwise framed in some points bettered is not rationally to be denyed what book was ever composed by the wit or art of men but others might alter it and in some measure better it Let the Guisels view their Directory and I doubt not but they will find that somewhat might be left out and something put in part of it expunged and part of it enlarged 5. That by no meanes it ought to jostle out preaching is granted and is easily to be defended Prophecying is that ordinance that cheifly discovers the secrets of the heart that deceitfull part of man Prayer and Sacraments hath done vertuously but this excells them all and therefore for none of them is it to be disesteemed 6. That the Author hath competency of gifts for which he desires to be thankfull to do without Common-prayer as well as others Can they baptise pray bury marry c. without it absit a verbo I. Etantia so can he can they visit or pray sutably over the sick without it so can he can they promptly and readily vary their petitions at any time sutable to the duty in hand so can he In obedience to authority he useth it and so ought others though their gifts were more eminent then they are These things being considered we come now to answer the question And That the Liturgy Service book or Common-prayer of the Church of England is lawfull and with a safe conscience may be used appears by these following reasons 1. From the piety eminency and godlinesse of its composers they were men eminent and famous in their generation opposers of and to death some of them suffered for their not compliance to popish superstition when they were rooting out popery and disclaiming the Pope with all his adherents was that book compiled shall we Imagin the Guisels when they were composing the Directory were establishing Episcopacy if it were found to conjecture that why ought we to conceite the other in collecting the formes of that book of Common-prayer were confirming popery when of any other they most opposed it and suffered most by it It will not be a needlesse digression to spend a little time in shewing the occasion of compiling the book of Common-prayer and see the compilers The occasion of it was breifly this When Edward the sixth was by the Grace of God Crowned King of England c. and it being in his mind to perfect that reformation begun by his Father made many glorious acts for puryfying of the Church from Romish superstition particularly for administring the Sacrament of the supper under both kinds there were some in that time obeyed the King and some that did not so that the Sacraments were given by some one way and by others another way some were for the King some for the Pope and some were neuter to rectify which abuse and to extirpate popery with as little voyce as could be a writ is directed to the Archbishop of Canterbury who afterwards was burned by Queen Mary for his adhering to the Catholick or as the terme now is the protestant faith by the King and his counsell requiring him with others to meet and consult how to prevent for the future and remove that confusion for the present the service of the Church being then various after the use of Sarum Of York of Bangor and of Lincolne and besides them diverse other formes and bookes called Antiphoners Missales Graites Processionals Manuells Legends Pies Portuasses Couchers Iournalls Ordinals In a word every man used what form fashion or manner pleased him best This writ being sent to those persons hereafter to be mentioned they meet and after much debate consulting with the antient liturgyes of the Church expunging from them all what ever was not either in or agreeable to the word of God presented to that Godly King a book entituled The book of the Common-prayer and administration of the sacraments and other rites and Ceremonys of the Church after the use of the Church of England at the reading of which his Majesty being very thankfull both to God and man presented it to both his houses of Parliament assembled
at Westminister November 4.1548 and being by them perused after thanks returned to the King for his care and pains he is petitioned to let it passe unto an act and by Authority it was enacted that in all Churches and Chappels Sacraments and all other ordinances within the compasse of that bock should be performed solely and wholy by it appointing penaltys to the not users or defamers of the same It might very well be Inquired considering the premisses and our practises whether a set for me may not be as necessary in our days as it was in those considering how various men are in their form manner place or gesture in the administration of ordinances not that I would have mens gifts hindered but their spleen rancour and rage stopped unto which well composed for me would be a proper remedy which truly as it is to be suspected is the cause why a forme is by many called down knowing that it would cut be their extravagant notions their abilitye and parts being neither so high nor so great but a liturgy might be used by them but to let them passe The compilers of the Book of Common-prayer were Doct. Cranmer Arch Bishop of Cant. Doct. Goodrick Bishop of Ely Doct. Skip Bishop of Hereford Doct. Thirlby Bishop of Westminster Doct. Day Bishop of Chichester Doct. Holbeck Bishop of Lincolne Doct. Ridley Bishop of Rochester Doct. May Deane of Pauls Doct. Taylour Deane of Lincolne Doct. Heynes Dean of Exeter Doct. Redman Dean of Westminster Doct. Cox King Eâ—wards Almoner Doct. Mr. Robinson Arch-Deacon of Leinest All these being then owned for sound professors of the faith afterward great sufferers by death exile or banishment for their not yeelding to the errors of the Church of Rome Shall their work be thought to be unlawfull which after much deliberation they composed for the edification of the Church were they difstracted or mad or Hypocrites that they should thus put down and erect Popery For all the zeal of the Guisel before Latimer shall be accused as a Papist let him be indicted for an Atheist he that so says fearing neither God nor regarding man had that holy soul no religion when he gave his body to be burned I do now imagine I smell Cranmâ—ns flesh burning through the Cruelty of the Papists and let my right hand forget her cunning if I should not rather kisse the straw he lay upon and bow to thâ— chain he was fastened to the stake by then kick the ashes he was burned to or condemn him for a cheat a dissembler for a Papist which consequentially must be affirmed when that book of Common prayer is reviled and â—corned and as Popish asserred 2. This book of Common-prayer appears to be lawfull from that authoâ—ity by which it hath been established It is strange that that young Iosiah of England viz King Edward studying to root out Popery should so farre befoole himself and his counsel as to be glad at that bookes compiling if it had strengthâ—ned the Papal power was there nor a wise man in all the Parliaments of his time was there no religion in Qâ— Elizabeth was she such a notorious dissembler as under a pretence of throwing the doctrine of Rome aside would hug the Pope the closser in her armes or if she had been such was there never a holy man nor a religious Parliament in her time to rectifie that abuse â— was King Iames and his Parliaments all out of the way and King Charles of glorious memory and his Parliaments all Papists or Ignoramuses that they knew not what they did when they established this book Certainly those glorious Princes and wise Parliaments in establishing successively that book did find in it nothing that was unlawfull or that was contrary to true Godlinesse 3. From its conformity to sacred Scripture Let the Common-prayer be abserved and the matter of it be marked and bring it to the Bible Old or new Testament to Moses the Prophâ—ts or the Psalms and if there be a word sentence petition or prayer that is not agreeable to either of these all of these or a part of these the Author of these lines at this present engages himself to recant publickly what either here or elsewhere he hath written in defence of that book and become a proselyte to the profession of the Guisels In the book of Common prayer there are two things considerable 1. The matter of it 2. The Ceremonies in it 1. The matter or subject of the book of which it is composed to passe over scripture is either 1. Holy songs 2. Pious prayers 3. Godly exhortations 4. Christian confession 5. Scriptural Comminations Which may be again subdevided into 1. The Priests Versicles 2. The Peoples Responses In all which there is nothing but what is agreeable to holy writ and the will of God revealed in his Scriptures The Ceremonies in it which are those particular gestures or acts to be performed in the administration of such and such particular services and they are cheifly these 1. The crosse in Baptisme 2. Kneeling at the Supper 3. The Preists standing at the north side of the table at the communion 4. Marrying with a ring 5. Standing at the Creed In giveing obedience unto which ceremonys there is no more scripture to prove it a sin then there is to maintaine it unjust to be thrice asked in a Church before marriage as the Guisels in their directory enjoyn or to be married by a minister which there by them is also thought to be expedient 4. From the sutablenesse of it to the Common Christians capacity The service of the Church of Rome were it not repugnant in other points to the word of God yet in this it is sinfull that it is performed in a strange tongue which the common sort of Christians understand not In the Church of England there is no ordinance no service but the exhortations thanksgiveings and confessions therein are all of them so plain so easy that the bluntest understanding may reach them and the shallowest capacity may upon a certain knowledge say Amen So be it unto them all 5. From the agreements of it to the set formes of other Churches to those of Geneva Sweden France yea to the Church of Rome so farre as they are agreeable to scripture and to those formes that were of old used and at this present are in the Easterne Church doth the sevice of the Church of England agree and correspond an argument of it self were there no other of its excellency and dignity the wise composers of it having drained the errours from all other formes and thrown away what ever was a misse in other liturgys retaining what was pure and holy agreeable to found doctrine and religion which being methodicall digested and composed was presented to the King and ratified by Parliament as a standing rule to be used in the house of God which is the Church 7. Fâ—om the excellent order and uniformity that is in the
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
sedition or division to requit it will foster Heresie Hereticks do corrumpere sidem and Schismaâ—â—cks or Separatists do disrumpere charitatem the one corrupts the Doctrine of the Church the other falls from her Communion both are fruits of the flesh and they that do such things shall not inherit the Kingdome of God Verse ult The sin of Separation is so infectious that in Scripture we are to separate from them that so do Rom. 16.17 There is a Rule in Divinity that wil make the sin of separation to be great it is this Those sins are the greatest which are most contrary to and do most oppose the greatest of Christian vertues or graces Now they are recorded 1 Cor. 13.13 Now abideth Faith Hope and Charity but the greatest of these three is Charity Now by the Rule distrust in Gods promises or in his power is a great sin it being a sin against hope Heresie or a stout persisting in an errour is a far greater sin for it is a sin against faith and seeks to cover conceal if not to destroy the truth Now Charity is greater then either of these that follows therefore that that sin that destroys the peace of the Church untyes the Ligatures by which the whole body is compact together is the greatest but this doth the sin of Separation a thing by this age of no account yet they wil find it of great moment in the day of their Account It is a sin generally accompanied with the other lusts of the flesh viz. Hatred Varience Emulations Strife Wrath which seldome lurks long in a Corner but in time appears in the field in the habit and acts of Murtherers Ravishers Traytors and all with the voyce of Iacob pretending Godlinesse and conscience as Histories do abundantly show But to answer the Question So long as a Church makes no separation from Christ no separation is to be made from it but to keep in it is the duty and safety honour and happinesse of him that would enjoy the Communion of Saints the forgivenesse of sins the Resurrection of the body unto life Everlasting A Church separates from Christ two ways 1. When she overthrows the foundation of that Doctrine that is laid by Christ the foundation of all truth is already laid and he that goes to overthrow that may be said to turn from it Do we see a society of men whether Nationally or Domestically whether openly or secretly going in that road that thwarteth the foundation or fundamental points of Religion there must be a separation Rev. 18.4 whether it be in the adding to these fundamentals as if they were not sufficient or taking from them as if they were redundant or superfluous This made the Reformed Churches beyond Sea and the Church of England to separate from the Church of Rome which hath both taken from and added to those fundamental Truths whereupon the Church was by the Lord and his Apostles erected and builded Having to the Scriptures added some Books as the Apocrypha makes the Scriptures to be an imperfect Rule and must have Traditions to compleat it That the sense and meaning of the Scripture depends upon the Churches authority That in all matters of Controversie not the Scriptures but the Church must be the Judge They have made five Sacraments more then Christ made They have clearly blotted out the whole body of the second Commandment out of the first Table of the Law in several Books That Infants that die without Baptism are eternally separate from God except they be as it were martyred by which martyrdom they are baptized Baptismo sanguinis with their own blood They teach that men are not justified by Faith alone before God They make Saints and holy men departed assistant in the work of reconciling us to God and therefore maintain they must be prayed unto That the Doctrine of Purgatory must be believed if we would be saved That the efficacy of the Sacraments depends upon the worthiness or intention of the giver That Baptism totally abolisheth Original sin That the real fleshly body of Christ is in the Bread at the Sacrament of the Lords Supper as soon as the Priest pronounceth the words Hoc est corpus meum this is my body if he should say Corpus mea it were no Sacrament They take the Wine or keep the Cup from the Laity in that Sacrament That the wine in that Ordinance must be mingled with water that that Sacrament is profitable not only for the living but for the dead The Priest is not to bless a second marriage They baptize Bells with the very words of Baptism and by that they teach Devils are drove from the Church O Romanists great is your Faith and give them proper names That God-Fathers and God-mothers at the Font by reason of the nearness of their Spiritual Kindred are not to nor must noâ— marry for the seventh generation That the Pope or Bishop of Rome is the universal Head of the Church and Christs Vicar All which â—enets as they were utterly unknown to the former Bishops of Rome nor heard of in the Church of Christ for many Ages so they are for the present opposed by all the Reformed Churches abroad who have upon that account forsaken her and England hath thrown her off and separated from her and by the Champions of the several Churches hath their separation been defended By vertue of that Catholick truth 1 Tim. 6.3 If any man teach otherwise that is then the Scriptures do and consent not to wholsom words of our Lord Iesus and to the Doctrine which is accordâ—ng to godliness c. from such separate turn away or withdraw thy self their separation is justifiable What Paul would have Timothy in this place to do he practiseth himself in another Acts 19.9 yet probably in one and the same City was it both done by Paul and to be done by Timothy Saint Paul being in Ephesus some there were that believed his word others not but hardened their heart speaking evil of him and of the Gospel After he had preached three moneths and perswading to the things concerning the Kingdom of God he separated the Disciples he would not have those Believers that had received the Truth to be in any Church-fellowship with those that spoke against it Luther who began to rise up and take his farewell of the Church of Rome Anno 1517. being an Augustian Frier was called an Apostate answered Consitetur se esse Apostatam sed beatum Sanctum qui sidem Diabolo datam non servavit that he had only fallen back from that Covenant and Engagement he had made with Satan Not that there is a separation to be made from all the Doctrine of Rome for she holds many great mysteries of Divinity purely and soundly wherein we must and do all agree with her as Christians but he that is a true member of the Church of Rome as it now stands he must believe that the least coal in Purgatory is very
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
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
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
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