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
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
calling there is a wo from God if they do not preach and they shall be cursed by man if they do the preaching of the will and mind of God is like that little book Rev. 10.9 sweet and pleasant while it is in their own mouth and thoughts but when it is in the belly and sent down to nourish the members of the body of the Church it is oft times bitter like gall as appeares by mens bitter words Not to speak of Devils the fury spleen malice rancour hatred disrespect and evill speaking of men is the usuall reward of a true preacher and though they think themselves possibly wise and conceit that it is good so to do yet St. Paul is of another mind as appears by the severall titles or names that he gives them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absurd men men of no topicks wholly made up of incongruityes unreasonable whose lives whose words whose actions will not be bridled nor kept in by law and order though it by the law of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 troublesome cumbersome wicked vexing persons 2 Thes. 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of no logick bruit beasts speaking evill of the truth because they will not understand it that is to walke according to it 1 Pet. 2.12 They would be thought wise though they be as the wild asses colt or as the mules and horse foaming out their own shame When they speak evill of these things they understand not and will not learn By these and such as these are the Priests of the Lord troubled and continually vexed so much that if God pulled not men fâ—om their studies by a secret impulse as he called the Apostles from their boats that office of the ministry would faile Let prayers therefore be made for them that are called unto that imployment that they may open their mouthes boldly and be delivered from wicked and unreasonable men 1 Thes. 3.2 Tâ—e best and most knowing are farre short of perfection there are and there will be something wanting in the Ministers now as well as formerly there was in Paul and Barnabas and Peter though they be as eyes yet they cannot say to the hands I have no need of you Apollos was mighty in the Scriptures yet thought it not below him to learn the way of God more perfectly Acts. 18.24 26. let prayer therefore be made for them that by their mouths God may dayly be more and more praised by his revealing of himselfe more and more unto them that they by them may be led into all truth 3 Ministers pray for their people It was the Apostles practice of old 1 Thes. 3.10 11 12 and 6 â—â— It is the close of every Epistle The grace of our Lord Iesus Christ be with you and grace be unto you and peace from God the Father is the usuall proem to their letters the same is now done by their successors and followers the people then in reason no requite their prayers with prayers again A heathen could say qui beneficium non reddit non magis 〈◊〉 quam qui non dat and there will be found at the last 〈◊〉 difference betwixt them that open their mouths and curse them and them that shuts up their mouths and speaks not for them and even this will aggravate their crime that they were prayed for which by the law of the the Râ—â—aliations would have prayers made for them againe 4 Their subversion and overthrow is sought after more then others predicare nil aliud est quam derivare in se furorem mundi said Luther I might adde Gehennae have they not been in all ages looked upon as the off-scourings of the world fit only to be thrown away as dust or dung What breast so strong or hard but hath been pierced with sharp arrows even bitter words whom did Ierusâ—lem slay more then the Prophets that were sent unto her who are more spoken against in this age then â—he tribe of Levi and that by men of all professions and by 〈◊〉 of no profession and by men of great profession and he that stands to the true catholick principles is h◠〈◊〉 is most filled with contempt by them who would be accountâ—â— the meek of the earth If we look on the right hand there they are defamed it on the left they are condemned and by both as 〈◊〉 they dare they are stoned Papists and Sectaries like the upper and neither milstone unites their forces and their strength to gâ—â—nd them to powder in their good name and then by the wind of persecution to blow them away these two comes about the Evangelists like bees carries in their rails stings to sting him and except he had the honey of a good conscience to annoint himselfe withall they would wound him to death The Sectary strikes him into the Popes hazard damning him Antichristian and therefore to be destroyed so many Bishops thy pronounce as so many Popes and so many ordained Preachers so many Bastards of the whore of Babol and therefore to be excluded the Lords congregation The Papist with his racket strikes him back again into the others Hazard damning him as Schismaticall and Heretical no death therefore more proper for him then staking and burning These two parties hath two sorts of persons who are most futious and eager in there persuites against the reformed Clergy they are the Jesuiticall society and the quaking sinner for the former we will pray as David in the case of Achitophell 2 Sam. 15.31 Lord turne their counsells unto foolishnesse and for the latter as the Father for the Child Matth. 17.15 Lord have mercy upon them for they are lunatick 5 Their slips and errours are most dangerous As beforâ— it is an errour in the pilot and therefore dangerous a mistake in the generall and therefore may be destructive it is a pain in the head and may be deadly It is a fault in the Phisician and therefore may be poysonous and so much the more dangerous then any of these as it may wound the soule and make it cry to all eternity Gal. 2.11 The very presence of a Bishop in his own Diocesse at a wedding is interpreted by the Law a licence and so the marriage passeth without dispute and errour oftentimes countenanced by a preacher may ipso facto be imbraced and received for truth prayer therefore ought to be made for him that he may discern between the precious and the vile and rightly divide the word of truth as a workman that needeth not to ashamed 6 Their want and losse is a ruine to any people It were â—asie to be shewed by former ages that when ever God removed those Gospel ordained Preachers from a people confusion darkness and Atheisme was the consequences of it In times of peace God gives them to his Churches for Shepheards In times of danger they are for watchmen in times of seduction they are as guides in times of war they are chariots horsemen never did the
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
Fides Catholica OR THE DOCTRINE OF THE Catholick Church In Eighteen Grand Ordinances Referring to the Word Sacraments and Prayer In Purity Number and Nature Catholically maintained and publickly taught against HERETICKS of all Sorts With the Solutions of many proper and profitable Questions sutable to to the Nature of each Ordinance treated of By WIL. ANNAND M. A. late of University Col. Oxon. Now Minister of the Gospel in Leighton Beaudezart in the County of Bedford Thus saith the Lord stand ye in the ways and see and ask for the old paths where is the good old way and walke therein Jer. 6.16 State cum eo stabitis Requiescite in eo quieti eritis Aug. Con. l. 4. c. 12. LONDON Printed by T. R. for Edward Brewster at the sign of the Crane in St. Paul's Church-yard Anno Dom. 1661. TO THE RIGHT HONOURABLE Sir Francis Norreys Knight c of Weston upon the Green in the Coun. of Oxon. Right Honourable WHen first the wise Disposer of all States and Persons called me into his Vineyard he apointed me my splace and task during my residence in the university by your honours Patronage and meanes There were two noysome weeds with which the Garden of the Lord which is his Church was then overspread men being as if the last times had been come lovers of themselves and having to colour that a form of Godlinesse which to pluck up so far as I was able was my purpose and resolution at my entry What was done in order to the formâ—r is yet in the closet but what was done in reference to the latter is now brought to the house â—op my affections leading me still for the good of that people whose teacher in those days of errour and darknesse â— by Gods designment was and whose attention to the truth of what was then taught did generally appear unto my comfort and I hope their own good by their conforming thereunto though contrary to the practise of that age wherein these following Doctrines were delivered men generally giving up themselves to be shaken to and fro by every wind of doctrine speaking evil of devising devises against those that either stood to or taught the truth of the good old way Which last made your honor once merrily shew me that if I continued so preaching I should get the whole country about my eares but Sir you know I did and still do continue so preaching that is preaching down the sins of the times and my eares though sometimes they have glowed are yet untouched for I never feared nor valued the tongues of men and against their violence the Kings laws protected me Sir My design was to maintain the power dignity and purity of these three grand ordinances the Word Sacraments and Prayer which were trod underfoot by the unreasonable men of that age who like swine rooted up all things though establish'd of God that were but tending to order decency or uniformity that their own opinions though contrary to all Scripture and their own practises though contrary to all Saints might alone be nourished and followed so highly did they love themselves The doctrine of the word was throughly handled and also that of the Sacraments though here it be impres'd with some addition Prayer was not at all touched upon God casting me providentially upon subjects of another nature untill I gave a farewell to your honour and that people Knowing with what the inhabitants of that place was most affected I was zealous after three years divertisment to fall upon that ordinance of prayer and more largely in some particulars go through the nature of the Sacraments and to publish all unto the world And since Epistles Dedicatory in this kind are usual unto whose patronage can I better come then unto your Worships being assured already of your good will both to the Doctrine taught and to the Teacher of it as appeared by those many noble favours which your bounty was pleased to throw upon him Accept then Right Honourable into your hand what for the most part you heard by the ear for should I say all I am perswaded your Honor would not believe me here are only the main pillars upon which the doctrine stood with some small addition in the questions the rest are enlargments as they dropped from my pen in my Christmas and Lent meditations Hoping for your Honours acceptance I close this Epistle assuring your Honor that he is not unmindful when he is before God of your self and family who once was and still desires to be From my study at Leighton July 23. 1661. Right Hourable Yours to serve you in the Lord Iesus WIL. ANNAND TO THE READER IT being my lot to be called and separated unto the work of the Gospel when Hereticks had covered the Land as once the Frogs did Egypt no greater service could be done to the Church then to hold up the old truth in its splendour purity that men might not be drawn from it in the darknesse of heresie and novelty and comparing the old with the new lights they might straightway say that the old was better At that time I stood with these following truths to keep my people from defection and Apostacy delivering thaâ— doctrin that was anciently given to the Saints that upon knowing principles they might the more earnestly contend for the same and now the same is published amongst other cogent reasons for Buttresses confirming them in that faith wherein they were taught in those days of error especially in regard that they may live to see the ordinances advanced according to what is here asserted since our late reformation from Atheisme If we say that we have no sin we deceive ourselves and by consequence we are subject to fâ—ailty If I had for my own particular no error I were not a man and if I did not confesse them I were no Christian yet I trust thou shalt find in this book no errour so great for which I should deserve stoneing and if there be let him that is without errour cast the first stone and the Author shall have time to rectifie his mistakes particularly for trusting too much to his memory in the matter of the Emperor Charles his motto pag. 37. which should have been decem praeceptorum decalogi custos est Carolus the Printer to repent of his over sights and omitting some marginal citations necessary to have been inserted However it be if thou read these lines with approbation thou shalt be respected if otherwise no less honoured but if thou raile aâ— them or their composer thy words shall be slighted William Annand IN DIGNISSIMUM elaborati hujusce operis Authorem summum suum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ITe ite erroris Tenebrae Ad Stygias merito umbras descendite Ubi nox aeterna habitat Jam satis umbrarum diraeque caliginis Vester â—b Orco terris emisit Pater Christi laborat Sponsa Eclipsin patitur Ecclesia Ite malum Solitis incumbite
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
God and Prayer and by the Lord Jesus we know now that nothing is â—nclean of it self And that the Kingdome of God consists in no part of it in meat that God hath accepted us whether we eat or not And he that teacheth so is a Minister of Christ and he that teacheth otherwise a messenger of the Devil 1 Tim. 4.1 and 6. Quest. 8 Why would God suffer his dearest Saints to lie under such sad afflictions as are mentioned in Scripture and whether the book of Job be a real History That Gods people groaned under National grievances and under personal troubles is known to all that can but read the causes possibly are not so well known we shall for their information discover some 1 To punish them for their sin Thus were the Israelites pressed under the Heathen Princes so often in the Book of Iudges This made Absalom rebel against David and brought Ierusalem it self to ruine 2 To prevent their sin Gods afflictions and his scourges kept them from setling on the lees it kept the rust from them he would teach them experience by suffering he would frame them according to his own heart Davids afflictions before he came to the Throne made him the holier in it 3 That the wicked might fill up the measure of their sin the godly may be crushed that the wicked may triumph that he may sport and take delight in mischief when he brings his wicked devices to pass Psal. 73.18 4 That the graces of God might be exercised in them None but hath a talent and all that have must improve it Grace if not scoured by affliction will rust in the most heavenly heart Where God hath given beauty he will have it seen and where he hath given gifts he will have them used Abrahams Faith Noahs Obedience Iosephs Fear Pauls Sincerity Iobs Patience Naomies Constancy Ruths Affection and Davids Trust God will put to the touchstone 5 That the Name of God might be glorified by them God hath brought in a great revenew of praise to the Exchequr of his own glory by casting his people into many difficulties and when they have called upon his Name by delivering them out of them all David had not sung possibly so sweetly in the Palace of Ierusalem had he not mourned in the Wilderness of Iudah God loves to hear his children pray and also to praise his Name and to attain both he uses the rod of affliction 9 To make them examples to the Saints that shall follow after them Davids afflictions doth the present age good for by them they learn to keep the law of God Iacobs hard lodging shews us that God will be with them that wait upon him in the poorest condition The troubles of Iob the patience of Iob and the issue of Iob is a soveraign remedy and antidote aginst despair in any or the greatest calamity but this brings us to a second part of the question Whether Iob be a real History There are that would have that book only what Iob says himself is viz. A shadow Job 17.7 They would have it to be no more real then the Parable of the Rich man and Lâ—zarus They suppose that such troubles could not really fall upon a man but they must sinke him such crosses would have broke a mans heart much more his patience It is true indeed that Iobs History is ushered in by a Parable drawn from Kings and Princes courts where in matters of concernments all parties as well accusers as defendents meet together in those words Now there was a day when the Sons of God came to present themselves before the Lord and Satan came also among them denoting the readiness of Angels either to give an acount of what they had done or to receive a Commission for something to be done and to discover the malice or envie of Satan watching all opportunies for the destruction of man But of the History that is the man Iob of the Countrey he lived in of the Children and riches that he had of the troubles that befell him and of the glory that he afterward received we have no more reason to doubt of then of the history of Noah of Abraham of Moses of David or of any other of the Patriarchs For 1 Here are real names real countreys and kindreds described no such thing is ever done in Parables we have no account of the Prodigals name nor of his Fathers nor what Countrey he dwelled in as here In that Parable Luk. 16. We have the Beggar named Lazarus which might be a common name as well as a proper signifying the help of God or one helped of God but now in this History we have proper The land of Vz or Edom Lam. 4.21 Iob was a man of that Land probably the same that is called Iobab the son of Zerah that was King of Edom Gen. 36.33 differing only as Iacob and Israel or as Saul and Paul Here is Eliphaz the Temanite a son of Esaus the Fathes of the Edomites Gen. 36. 10 11. Bildad the Shuhite Abrahams son by Keturah Gen. 25.2 Zophar the Naamathite not improbably of the City of Naamab a City in Iudah towards the Coast of Edom Iosh. 15.21 41. Though in other Authors then the Scripture we read that Ninensis was the rich mans name at whose door Lazarus begged yet there is in that parable that which will not permit it to be any other then a parable and to say it was Herod and Iohn the Baptist as some do is but a declaration that they have neither studied the Parable well nor the history of the Baptist exactly but now in Iob there is no more reason to suspect the name then to suspect Davids or his friend Hushaâ— the Archites neither is there any thing in the story that may not stand with truth they are living rational learned men and for them to speak together is no wonder There are such timely descriptions of persons of cattle of countries of kindred of places as cencurs in no parable whatsoever but in all circumstances holds out a true history 2 The Holy Ghost numbers the man Iob among such as were really and in nature existent speaking of Israel Eze. 14.14 Though these three men Noah Daniel and Iob were in it they should deliuer but their own souls Let no man say that Iâ—b is but a shadow since God said he was a man had a soul and a righteous soul and seeing we doubt not but there were such men as Noah and Daniel why should we doubt of Iob Iob indeed wished that his birth day might not be inserted in the Kalender but these men would blot him out of the book of the Nativities to give him no Mother but a mans brain yet since God hath numbered him among reall Saints he shall pass for a man a righteous man with the Author until such time at he sees him a man as Iob knew he should see his Redeemer 3 The Holy Ghost holds forth both sides of
God touching those blessings that he will give his children and a full of Will God wherein are all the duties he requires of his people recorded and inserted 2. In respect it was confirmed by the death and sufferings of Christ he was the Lamb slain before the beginning of the World Revel 8.31 Matth. 26.28 For this is my blood of the new Testament c. For where a Testament is there must also be a Testator Heb. 9.17 Having therefore the blood of Christ sealing this his last will it is called a Testament 3. In respect there is no addition to nor no diminution oâ—ght to be made of it When the Testator is dead there is nothing oâ—ght to be took from his Will nor nothing put to his Will Now Christ having fulfilled both Law and Prophets with his blood hâ—th sealed them by his death and hath threatned them that adde to or take from it Rev. 22.18.19 it is called and that fitly a Testament Quest. 10. Why are there some things in Scripture hard â—o be understood and whether the Scripture can dwell richly in those that cannot read That there are in Scripture some things hard to be understood is both arrested by S. Peter 2 Pet. 2.3.16 and known by the experience of the Saints who dayly pray that their eyes may be opened to behold the wonderous things therein written Psal. 119.18 which yet sufficeth not to maintain as the Church of Rome the imperfection of the Scripturâ—s For 1. It is but some things it is not all hard to be understood we easily understand the whole meaning of the Law and Prophets In loving the Lord our God with all our heart and with all our soul and our neighbour as our selves Matth. 22.37 2. Every thing that is necessary for salvâ—tion is most easie it is plain before us This commandement which I command thee this day it is not to hide from thee says God Deut. 30.11 And who dare say it is otherwise but observe when any thing is said to be hard in Scripture or obscure as the doctrine of the Trinity of the incarnation or the resurrection it is to be understood either in the mâ—stâ—ry it self or in the manner of its delivery now the mystery is in it self inscrutable cannot be understood nor fathomed by the wit of man we are not able throughly to apprehend the grâ—at mystery of the three persons the glory of heaven the proceeding of the Holy Ghost the nature of Angel the eternal decrees but the manner of their handling that is that these things are so is clear and manifest and held out to us for to believe which last is necessary to salvation not the other we may be happy though we cannot comprehend the nature of the Trinity yet we must beliâ—ve it The resurrection is an Article of our Creed that is we believe it and the ground of our belief is clear in Scripture though the thing it self be above our â—â—prehension 3. We ought to expect some hard things in Scripture it is no wonder to hear God speaking like himself he is delivering his own mind and sometimes he will speak according to his own conception yet that makes the Scripture no more imperfect then a man who knows not how the souls acts his bones grow nor how the watery humour of his eyes keeps a fixed place moves and how his soul by that humour discerns colours how the soul by the self same eaâ— jâ—dges of diversity of sounds is to be judged not a perfect man There are in nature many hidden mysteries and shall men wonder to find some in the book of God to come to the Question he purposely in his Scriptures conceals something from us and speaks soâ—e thing therein which is hard to be understood 1. To keep us humble knowledge is often times a cause of puffing up God foresees that men would be apt to be conceited and raised up should they comprehend his meaning therefore in divine things he wisely orders that all shall not be understood to keep down pride and bridle arrogance 2. To stir us up to diligence by this doing God intends to set us a working that by searching and praying for the spirit we might the better be brought to know what God would have us to do 3. To hold up the dignity of his word were it plain men would quickly contemn it Ministers would be slighted whose office is to open it to save his word therfore from being vilified he is pleased to wrap up some of it in the clouds of prophesies dark sentences visions that we may set the greater value upon it and men in their reading may have the more reverend thoughts of it which brings us to the second part of the Question whether it may dwell richly c. Which we shall answer briefly There are four wayes by which Christians may come to the knowledge of Scripture that is by reading by hearing by remembring by discourseing he that cannot read may have the Scriptures dwelling richly in him to salvation by the oâ—her three means Yet 1 Whose fault is it thou canst not read thy unwillingness or crosseness or thy parents neglect or carelesseness if thy self be in the fault the greater is thy sin be the more earnest unto God in acts of contrition and repentance 2. Hast thou not spent as much time in toys and in sin as thou mightest have learned to read in supposing thou wert brought up in ignorance if so redeem the time by a double diligence 3. Be more humble before God the less help thou hast of thy self call to God for more those that read must have Gods blessing before they profit and grace before they be righteous Thou shalt have grace if thou beest humble Iames 4.6 4 Be more diligent in other Ordinances if thou hast not skill to read yet hast thou ears to hear Faith comes by hearing Rom. 10 17. and by hearing of the word it may dwell richly in the salvation 1 Cor. 15.2 But this brings us to the second direction above proposed for the Words in dwelling viz. Of hearing the Scriptures that is to suffer our selves to receive the knowledge of the Scripture by its being opened taught or expounded this is done two wayes 1. Authoritatively and pâ—blickly proper to the Gospel Ministry which is commonly called preaching 2. Charitably and privately common to all believers called in the Text teaching we shall first speak of the publick proper to the ordained Ministers of the Gospel and in Order to it handle three Ordinances contemned in this age which are as adjuncts or circumstances to this Authoritative way of teaching these are 1. The time of preaching 2. The place of preaching 3. The party that preacheth The party that doth or should teach is the Minister of the Gospel appointed and separated thereunto by Apostolical Ordination the place of teaching is that which commonly and authoritatively is called the Church we shall speak of these in Order beginning with the
altars o places of sacrifice being but chappels of ease unto it nay it is not improbable that it is the very place where Noa sacrificed at first however we are sure it was a place of worship a place where God dwelt in the days of Samuel 1 Samuel 10.3 Further Gen. 22.2 Abraham is commanded to go to mount Moria and offer up his son Isaack the very same place where David is directed by God to build a altar for restraining the plage among his people the place where Abrahams altar stood A. M. 2062. was the threshing floor of Araunah the Jebusite A. M. 2922. and the place which was his threshing floor was the place where Solomon laid the foundation of his temple A.M. 2933. and then and there God established himself a Church and appointed that to be the place of worship unto the Church of the Iwes but this leades us to the next point viz. 2. After the law and that before the Captivity and after 1. Before the Captivity when Israel had been in the house of bondage and from it delivered and when God had given them rest he appointed a place of worship Deut. 12.5 11. to bring burnt offerings sacrifices tithes which is called his habitation this was in Shiloc Ios. 18.1 and there was the place of Israels service all the days of the days of the Judges even untill the days of David 1 Sam. 1.3 who removed it into his own city 2 Sam. 6.12 Where it abode in tents untill Salomon builded a Temple 1 Kings 6.1 where it remained all the days of the Kings of Iudah untill the days of Zedekiah 2 Chron. 36.11 at which time the Temple or house of the Lord was burned with fire A. M. 3360. 2 King 25.9 and the Lords people carried away to a strange land even unto Babylon where the harps of the sons of Iacob were hung upon the trees by the rivers of Babylon as being of no use since the glory was departed from Israel Psal. 137.2 2. After the Captivity and that before Christ and after 1. Before Christ. When the seventy years of Iacobs trouble was accomplished according to the word of the Lord spoken by the mouth of Jeremiah Cirus King of Persia who had conquered in battel Asyages King or Emperour of Bâ—bylon and united the Monarchy A. 3403. he appointed that the house of the Lord should be rebuilded at Ierusalem 2 Chro. 36.22 the foundation of it is laid by Zerubbabel A. M. 3422. Ezek. 10. and finished A. 3528. and dedicated for a place of publick worship Ezra 6.15 16. this continued the place of worship for 350. years and and then was polluted by Antiochus Epiphanes by reason of Idols but being cleansed by Iudas Maccabeus it was restored unto its first use 1 Mac. 4.59 and repaired afterwards by Herod the Ascalonit King of the Jews who also beautified it with sumptuous buildings and curious stones to obtaine favour of that people not for love of the place which continued the days of our Saviour 2. After Christ and that before and after his ascension 1. Before his ascension In our Saviours time we read freequently of Synagogues so called from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gather together and may be applied to any thing whereof there is a collection yet they are vulgarly taken for those houses dedicated to the service of God wherein it was lawfull to perform any kind of holy service except sacrifycing The Temple at Ierusalem was as the Cathedral Church for the whole Diocess of Israel and these Synagogues as Parish-Churches to the people When they began the Scripture gives no particular account however in regard that the Temple was a great distance from most of the people and the Sabbaths were to be observed It s probable they were erected in the days of Iosuah after the Lord had given the people rest That they were in Davids time is clear Psalm 74.8 And Moses of old time was preached therein every Sabbath Acts 15.21 In the City of Ierusalem there were 480. of them there were of them in Galilee Mat. 4.23 In Damascus Acts 9.2 At Antioch and at Salamis Acts 13. In all which places Christ and his Apostles did preach and teach the people The Synagogues had written over the gates that of Psalm 118.20 This is the Gate the Righteous shall enter into it and upon the walls within for the people to meditate upon such sentences as these Remember thy Creator Silence is commendable in time of Prayer In them the Scribes ordinarily taught the people And as in the Temple there was a high Priest in these there was a chief Ruler they had in them also an Ark wherein they keeped the book of God and the peoples faces were towards it both these and the Temple were places of publick worship in the time before Christ his ascention 2. After his ascension Peter and Iohn taught in the Temple Acts 3. 5.42 so also in the Synagogues as those of the Libertines Cyrenians Alexandria of Asia Acts 6.9 and several other all which were places set apart for divine service and frequented by the Apostles Acts 14.1 during their life yea since Ierusalems destruction the Jews had Synagogues in Rome Venice Mentz Frankford Fridburg Amsterdam in Polonia and in Hungaria where they meet together to pray and to hear the Law and great preparation is made before their entrance using these words when the boâ—k of the Law is brought out of the Ark into the pulpit Let God arise and let his enemies be scattered Psalm 68.1 SECT II. There being in all ages such places as were set apart for divine service in solemn publick manner by the Saints and people of God we may conjecture what they are that would have none but to leave them and come to the Names that unto those places were given in doing which we shall instance only in the more usual remarkable and principal as these viz. I. The house of God Gen. 28.22 Or the house of the Lord 1 Kings 6.1 with many other places and that 1. Because designed for his peculiar service 2. Because here in a special manner he is said to dwell 1 King 8.10 11 12 13. II. The house of prayer Mat. 21.13 That being a principal part of worship not that prayer was confined unto it But 1. Because prayer was there made Acts 3.1 2. Because God in a special manner promised to hear the prayers that were made not only in it but towards it 1 King 8.30 48. 9.3 Dan. 6.10 III. The Temple Mat. 24.1 Take Templum for Tectum amplum a large covered place to hide God in and so the Tabernacle was a Temple the place for publick worship from Moses unto Samuel 1 Sam. 1.9 that being set apart for the same use that the Temple afterward was which was also a very large place 1. Take Templum for Templando or Contemplando for the place where Gods nature word and works were contemplated heard and admired and so all
to preach to his people in publick but as a man should preach to heathens or at least as a stranger to Christians beholding them not as his flock in regard they were not of his private Church which made a vast breach between the people amongst themselves seting one part against another and brought an alienation of the peoples affections to their ministers and again of the Ministers toward them which hath made such a heart-burning in his age of one towards another that will hardly be quenched or cured 3 They gave above all things the greatest life to Hypocrisie No preferment no place of profit could be obtained generally throughout England but he only was thought worthy of it that was of such a gathered Church no certificate would passe except subscribed by some of the godly party of that place which godly party when it came to be framed w. s some or either of those congregated sinners all the other being never written in their book of life which made and it was visible that they made many of those that were aspireing after great things who had no religion no principles to go and declare the houre time and manner of their conversion this question this Chapter that book that Sermon which haply was preached by some one of that conference converted them and this made them babes of grace and by a certain repetition of their former life their former sinnes by way of confession wherein their parents sometimes whether dead or alive I know not met with some reproachfull expressions after this it was put to the vote and the party entered into the Church and ever after he was the godly party and a pretious young man and to be short the first preferment offered it self was surely to be his though a known Hypocrite and a known dunce before the learned'st and Godlyest that was of another judgement having not studyed the art of dissimulation so well as the other Many other things upon certain knowledge might be delivered touching those conventicles I should have said Congregationall Churches but being loath to discover the shame and withall hopeing to hear no more of them here shall be an end CHAP. 13. Of Admonition FRom teaching in matters of faith we are brought to admonishing in matters of fact common with teaching to all Christians Mat. 18.15 and an ordinance of God long practised in the Church and owned by all the faithfull Who ought to have nâ— Fellowship with the unfruitfull workes of darknesse but rather reprove them â— Ephe. â— 11 And a wife reprover upon an obedient ear is like an earing of gold and ornament of fine gold Prov. 25.12 It hath reference to things that are known but not done or not well done the subject or party that is to have it must be one that goes contrary to the truth revealed in the Scripture See we any man that is contentious a busie body an Idle person a flatâ—erer a tale bearer an unruly person a covetouse or an extortioner he is a person fit for admonition In this ordinance we shall consider 1. The nature of the duty 2. The necessity of it 3. The manner of it 4. The time of it 5. The person who must do it 6. The duty of the Admonished 7. Resolve some Questions SECT I. The nature of this ordinance partly 〈◊〉 from what already hath been spoken yet for orders sake take this discription 1 It is a reproving of the vices of our brother 2. In love and meeknesse To reclaim him from his sin and reduce him to the obedience of God 1 A reproving of the vices of our brother Admonition supposes transgression and where sin is found reproof ought not to be wanting but it is the vices of our Bâ—other by which we understand the Christian for others would but blaspheme the name of Jesus for whose sake they are admonished to return and repent For 1 The Scripture says a Brother Levit. 19.17 and Mat. 18.15 one of the â—amâ— blood with me begotten by the word of truthâ— whereby â— also was begotten inâ—â— a â—ively hope◠〈◊〉 2 Others would be apt â—â— blasâ—heme the holy name of Christ should a â—urke be admonished to renounce his erroâ—s in matter of fact or the Jew his in regard that the Law of Christ is against them he would but like a swine turn againâ— and rent you 3 Solomon adviseth his Son not to reprove a scorner Prov. 9.8 and Christ counselleth the same Mat. 7.6 those persons who after many admonitions remains incorrigible and mocks at religion when they are desired to be holy are dogs and swine and he that reproves them may get to himself a blot 2 In love and meâ—knesse herein lies the manner of admotion according to that doctrine of that great Gaâ—aliel of the Church St. Paul Gal. 6.1 but of this hereafter 3 To reclaim him c. here is the end both of publick and private teaching admonition hath amendment for its object and its aime if it be received it may turn the offender from his sin to God by mortification if it be slighted it may turn the sinner out of the Church by excommunication Of which hereafter SECT 2. There are many that say with Cain am I my Brothers keeper Gen. 4.9 and by this shifts of this duâ—y but these with the rich Man in torment may remember that they had five yea many brethren Luk. 16.28 Let us therefore in this our day be carefull for our Brothers gooâ— and admonish or warn them that are unruly 1 Thes. 5.14 1 From those places of Scripture that calls to have it and shews us that it was done Psal. 141.5 Easter 4.13 Levit. 19.17 Gal. 2.14 Eph. 5.11 1 Sam. 3.13 Nehem. 13.10 2 Sam. 6.21 All which places with many others gives a clear testimony not only of the duty that it is to be done but that it is profitable if done and dangerous if undone 2 From the growing nature of sin evill men will wax worse and worse admonition may reclaim him now but not afterward a reproof at first may reduce the sinner to obedienceâ— whenâ— stripes afterward may but harden him in his errour to curb sin in the bud or blosome and restrain it in the dayes of youth is an easier task by much then afterward the longer sinne stands like a tree it takes the faster rootâ— and that the longer it runs like a river will wash away banâ—ks and enlarge its dominion let one sin this day goe unreproved it will be afterwards acted with more strength will and delight 3 From that guilt that connivance brings upon a mans self silence is not alwayes a vertâ—e but sometiâ—es a vice when thou hearest or seest a Brother offend be sure that is a time to speak otherwise thou makes it thy own sinne and mayst be judged with him he for begetting of it and thou forgiving it education the sinfull security of old Eli touching his slender reproof given to his sonnes when they had wickedly
the garden that the Cup might passe from him and upon the Crosse that God had forsaken hm men in a ditch will cry help help and in a Town fier fier and yet no vain repetition a soul may cry Lord have mercy upon us Lord have mercy upon us O Christ hear us and be singularly devout 2. Through holy affection Thus Daniel often calls Lord hear Dan. 9.17 18 19. So Solomon often repeats Then here thou in hâ—aven thy dwelling place and forgive or do which is above 7. times prayed for in a prayer 2 King 8. 3. Through strength of faith so the Psalmist Blessed be the Lord for evermore Amen and Amen so the Church Reve. 22.20 In a word if repetitions barely considered as such were unlawfull the Church must be blamed for singing and the Psalmist for composing the Psalm 163. and the 57 and the 42 and the 67. In all which Psalms that there are repetitions in the sence above spoken is apparent and that they are and may be used without sin is not to be questioned 2. Vaine repetitions which are to be shunned in prayer and of them we are forwarned by our Saviour Mat. 6.7 of which we have above spoken Now repetitions are vaine 1. When they are affected as strains of Eloquence and signs of wit when to show the quaintnesse of the expession that it may be observed it is brought over again and again such were those of the Gentiles and Heathens 2. When they are Impertient empty frothy unprofitable when there is no Spiritual life nor hear holy zeal nor activity and such vaine repetitions can never be in a book they being in the cold heart and dul soul of a Christian. 3. When they are Idolized when men conceit that God either will refuse to heare them if they repeat not or that he will here them the better for them that is a vaine repetition Thus the Gentiles thought they should be heard for their much babling or speaking Mat. 6.7 4. When they are pretended when men sets themselves to repeat that they may be thought to spend much time in prayer and so be accounted religious which is indeed a taking Gods name in vaine and abusing of his eare by their vain and needless repetition From which we conclude that no vain repetitions are in the book of Common-prayers they being of that nature that the soul and heart of man may zealously and holyly close withall And let me declare my thoughts in this particular since the reestablishment of the Common-prayer I have seen more ardent zeal more watery eyes more lifted up hands and reverent deportment in the publick Churches at the using of those formes then ever I saw in my life at extempore deliveryes Not that I am against those prayers whose rise is immediatly from the heart whether in the house top or in the closet but this I say if set formes were used as they ought to be by laying aside prejudice they would never be spoke against and if conceived prayer or as the phrase is extempore were more used it would not be so much undervalued as it is If he that hath utterance in prayer and promptnesse on a sudden to expresse himself be thankfull he doth well but if he think himself the better Christian because he seeth another use a forme In this he is not to be praised Men of themselves may make vaine repetitions yea vaine petitions yet the same request that to the and by the is vaine may be to another a holy ardent and affectionate request condemn not therefore the service of the Church which in all things is well ordered and sure but thy own heart for not having life enough to answer Amen and Amen to all her holy repetitions but of these things we have spoken elsewhere Quest. 5. Whether it would be convenient to alter any part of these formes This question shall not be directly answered being a matter wherein I ought not to be positive but shall lay down my thoughts concerning both the negative and affirmative part resolving to acquiesce in and submit unto lawfull Authority When those formes are considered and the nature of its adversaries marked in strength of reason it seems inconvenient to alter those formes 1. From the wisdom and opinion of King Iames of blessed and glorious memory who in his Proclamation for ratifying Common-prayer prefixed to that service after the Hampton Court conference resolved never to give way to any alteration by the frivolous suggestions of any light Spirit not being ignorant of the Inconveniences that do arise in Government by admitting Innovation in things once setled by mature deliberation the danger that followes such alterations we shall for the present leave to Statsmen to consider 2. It would incourage brain sick people to proceed further in their opposition to pleasure them in this is but to make â—hem bold in asking a reformation or alteration in higher matters let them in this be satisfied they will but boast and create fresh strength to bawl for something of another nature to let the Common-prayer stand as it doth will be a barre to keep them from approaching higher and shall be a bone for them to pick upon and busie themselves about that his Majesty and his counsell may dive and follow their designs with the lesse trouble the Kings Crown may at last come under some mens censure if every thing be altered with which they are displeased It is good therefore to prevent an evil at first and let those formes stand for the future as they do for the present 3. It will bring the Liturgy itself under contempt not only by Forriagners but natives what reverence or devotion can the generality of people have to it when at every crosse humour of malecontent persons it must be altered and reformed and again reformed and again reformed which consideration moved the glorious King Iames in that forementioned Proclamation to assert That such is the unquietnesse and unstedfastnesse of some dispositions effecting every year new formes of things as if they should be followed in their unconstancy would make all actions of State rediculous and contemptible 4. It would never please the party now offended Let their pretences be what they will it is the book in the bulk of it with which they are displeased a forme that hath in it a prayer for a Bishop will never be digested by many except they be of that society or dignity themselves if they should be quiet this sâ—ring yet next curow time they would be mad again and the alteration will not please them except it be altered into a Directory and that will not please the people neither so that no satisfaction peace quiet or content can be rationally hoped for therefore it were best to let Common-prayer live as it doth and and remaine as it was brought by law unto us since the alteration will never make us more quiet in matters of religion but the worse