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
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
of prejudice nor malice but by simplicity and ignorance By beliefe is not meant a saving beliefe or such a faith as may save him but to cause him behold the Bible as a true History not a fiction now this beliefe may be wrought in such a one by these and the like Argument 1 From the Churches tradition in all ages and through all generations were the books of Moses received and owned to be his Solomons to be his yea they were by the whole consent of the Church owned as the very word of God spoken in the mouths of men Now as he believes the books going under the name of Ovid to be his and of Virgil to be his of Cicero to be his because that former generations yea that age they lived in then gave them down to the next as theirs and they to the next untill it comes to us so he may be brought to a Historical beleiving of these books to be true and not Supposititious 2 The nature of the men that made it They were good just and upright in their generation As Moses Samuell David Solomon Esaiah c. who would not have took pains to have cheated the world nor deceived men as to write those Histoâ—ies of Israels comeing out of Egypt c. Had they not been true 3 The miseries that the writers of the Scriptures went through is a proof of some concernment if men would cheat it would be for some profit but what honour or preferment had Paul for his preaching or for his writing The Apostles in general might have lived at home in ease and not go abroad to the hazzard of their lives as they did What could their policy or reason suggest to them by being at so much trouble to themselves purely to cheat others What needed or what could provoke Ieremy to undergo such dangers as he did purely to cheat the world We know they were in Jeopardy every hour for writting and preaching of it Which in reason shews that they had no purpose to delude 4 The distance of the place it was written in if it had been done all in one place there might have been some cause of suspicion but what consultation had Moses in Arabia or in Egypt with Daniel in Babylon or what agreement had Paul in Rome with David in Ierusalem severall ages they lived in and no compact had the one with the other which if they had made yet what would have been the issue of their undertaking but stripes death and imprisonment enough to have diverted their thoughts from such a dangerous enterprize 5 The agreement of every part of it with the whole Nothing that David writ contradicted Moses nor nothing that Samuel writ was spoken against by Solomon no prophet spoâ—k against another nor none of the Apostles wrot against them yea so far were they from that that they strengthened and confirmed each others doctrine Had it been of men there would have been real jangling and apparent contests writing so long after one another and at such a distance from each other 6 The submission of the gravest soberest persons that are now in the world to the practice of it There are men that will not easily give a credence to what they read or hear but are carefull of their reputation that way But yet yeildeth and gloryeth in that yeilding to the truth of what is therein writ and when their glory wisdome parts vertues are tryed they appear to be the most eminent persons in the world 7 From the sincere dealing of the coâ—posers of it men that would go about to flatter or allure woâ—â—◠〈◊〉 by some arguments at least seemingly pleasing to thâ—â—◠〈◊〉 they would delude but now the Scriptures are contrary they will â—aâ—â— men to forsake houses wives and land for it Call upon them â—o forsake that which above all things they love most plucking out the right eye hatred affliction persecution is that which the Scripture declares men must undergo that come to her Nothing that is pleasing to flesh and blood throughout the whole Scripture that is promised to or allowed of unto men 8 From the Silence of its greatest and most Implacable enemies How was Christ hated in the times wherein he lived And Ieremiah and Paul and yet none durst nor none did write books in confutation of those books written by them nor to perswade the people that it was but a feigned story The Scribes and Pharises that hated Christ and did persecute him to death yet wrot no book in confutation of Matthew or of Luke which if in the least they could have falsifyed the gospells should not have come to us without a Salvo Quest. 7. How far the Saints be our Rule besides the Scripture That the Saints lives ought to be a Rule for us and that we are to walk according to their steps is Catholick Doctrine Heb. 6.12 Phil. 3.17 But how far they are to be followed is the ground of our Question That the Saints had failings haltings and miscarriages is not to be denied but in such things they are our Examples for evitation but not for Imitation Follow the Saints we must But 1. So farre as they were approved of God where we can hear God saying whether in providence or by his presence Well done good and faithful servant we may be bold to tread in that step and to keep in that Road. 2. So far as their actions tended to the glory of God What we can see Abraham Iacob David doing which brings in any revenue to the Exchequer of Gods praises so far may they be our pattern copy and example 3. So far as they gave no just cause of offence to the Church of God Peter that seemed to be a Pillar yet in this is not to be followed but blamed Gal. 2 11 12 13. In this we must be wary that we tread not in their steps least we make the enemies of God to blaspheme and slay him for whom Christ dyed 4. So far as they had the promise of God we may safely walk in that way wherein wee find God promise to be with them keep them blesse them and in his favour to protect them 5. So far as their own hearts did excuse them before God where we find them doing and afterwards their hearts smite them for their so doing let us by their fall look the better to our own way and by by that blot seek to mend our hand Always provided 1. That be not done by us which was but for a time approved and to some peculiar persons granted as was was the Offerings Washings and Sacrifices under the Law and Iebu with Elishas going into Baâ—ls Temple 2. That for which God was silent only for a time as concerning the Saints Polygamy or plurality of Wives he was c. 3. That which for a season was only granted that the gospel might not be hindred as Pauls care in giving of offence which was in great measure but untill the Jews
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
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
whose riches were from pillâ—ging of the goods burning the houses and murthering the persons of those that were not of an Anabaptistical spirit This Kings Title was The King of Iustice the King of the new Ierusalem he erected a Throne of great cost and coyned Money with this Motto Verbum carâ— factum quod habitat in nobis By this Kings Regall Authority Divorces were frequently made as men grew weary of their Wives all books burned but the Bible all Churches rifled demolished and as from God performed blood sighs tears was only to be seen and heard in this Kings Reign At a feast he gave the Sacrament of the Lords Supper to the Number of 4000. but accusing one of Treason you must note he was a King between them cut off his head himself and with bloody hands consecrated the Elements administring the bread one of his Queens following him delivered the cup. I long to make an end of this Monarch he came in a few days to be tyed to a stake by two Executioners with two hot pincers was his flesh torn from his bones in Munster where his most Sacrilegious Majesty had acted and enacted unheâ—rd of Villany This Sacrilegious King was not without Rebellious Subjects which the German Princes by burning drowning killing not for their consciences but for their â—reasoâ—â—â—tteâ— and hellâ—sh acts put an end to them At which time 〈…〉 of them into England for shelter A. 1535. 〈…〉 were burned and oâ—hers made to recant yet some 〈…〉 â—slily carrying them-themselves did live and became the 〈◊〉 Father of the Brownist Mr. Robert Brown of Northamptonshire venting their Doctrine in a Saw-pit first near Islington obtained Proselytes three years afterward he Recanted his errour and took Orders becoming a faithfull Teacher of the Doctrine of the Church of England though his Disciples remained as thorns in her sides they did somwhat refine the Doctrine of the German Anabaptists and continuing a separation did bring forth that Creature whom we call an Anabapist who must own the Quaker for his first born and all those by-opinions and fancies taught by the whole Rabble of Phanaticks must be acknowledge to grow out of his Roots and are sprigs of the Tame branch all of them being quickned with the same Sap or Spirit of their German Father who by a pretended humility and sâ—ow of Godlinesse got into the affections of the Vulgar which ceased not untill they had put them in the throne which deservedly brought them to the stake I have heard of a Welch-man that being condemned to be hanged by the neck called aloud O good my Lord hang her not by the neck her Father was hanged by the neck and her dyed Let our English Anabaptist remember that Her Father was burned at a stake and hanged by the neck for Treason Her Prince Prophet Her King and all Except I say this King they had never a Nursing Father So far hath it been from all Nations coming in unto it that if these be true Churches they have never had a village to boast of If these be true Churches there are more Churches then one and so the unity of the Church must be denied and consequently there must be more Christs then one Christ is the head of the Church Ep. 1.22 and the Church is his body Why because all the members move according to that life that is communicated unto them from the head Now this rabble hath not one Spirit nor one life neither do they preach all one kind of faith therefore there must be diversity of heads to give life to these several bodies consequently if they be Churches there must be divers Christs to quicken those severall Churches which destroy the unity of the Godhead in Trinity the consent Harmony and agreement of Prophets and Apostles and the unity of the Catholick Church on earth and before that be done let us condemn those segregated meetings for those that separate themselves sensual having not the spirit Iud. 19. Whence the Catholick faith came we know how old it is we know it hath Seniority over and above all other Doctrine as truth hath over error iâ— is of the same standing with the Creation And though heresie hath and must closely follow it yet it was before them the Wheat is first sowed and then the Tares Such is Sathans hast that he begun to lye at the beginning yet from the beginning lyes were not but truth Not to speak of those Heresies that were in the Church before the Time of our Saviour in his time there were those that denied the Resurrection and the being of Angels and Spirits Matth. 22.23 Acts 23.8 Most of those grand Heresies that troubled the Church by false Doctrine the time they came in the Authors that broached them are known by name and the occasion of their so doing is also known not so the Catholick faith We must know that all new lights that now shine are but the stinking snuffs of those old Heresies that were extinguished by the powerful breath of the Catholick Doctrine blown in again by the envious breath of him that fights against the Church and her seed and may be reduced to the same causes that before they of old were kindled by and may be reduced to these heads 1 Envy and discontentednesse when men could not get into those places that either their merit did not deserve or their ambition thought they were worthy of then to revenge themselves like Corah Dathan and Abiram Numb 16.1 they rose up against the Governours of the Church and rebelled against Catholick truth It was this that made Arius rise and swel like a great Sea to overthrow the faith of Christ. An. 310. for not being chosen Bishop of Alexandria of which he was a Deacon when Achillas the Bishop thereof dyed and Alexander a man he thought not so deserving as himself chosen in the place presently he set himself to oppose Episcopal dignity and such Doctrine as plagued the Church for almost three hundred years together purely because he could not be a Bishop whose Doctrine though condemned by 318 Bishops A. 325. gathered together at Nice at the command of the good Emperour Constantin the great is revived again in our Socinians Anabaptists c. for want of discipline in our Church And truly that hideous damp that came upon the Church of England in these last years had it's rise from the same ground viz. from the mouths of those men that were extended in a large measure for the receiving of a Mitre which not coming they vented their ill-favoured breath in the very faces of them that through desert wore it envying the glory that others had because they themselves had but Ordinary respect This made M. M. a principall Pres. break out into extravagancy he Petitioning the King for a Deanry and afterward for a Bishoprick getting neither strove as the King told to undo and overthrow all So D. T. an earnest Suitor for the Deanry of Salisbury or
receive the seed upon good ground thus to know is only Life eternal he that thus knoweth shall no longer be called a Servant but a Brother a Sister and a Mother to Christ Iesus Matth. 12.50 SECTION II. THe next thing to be opened is to discover what it is to be well acquainted with the holy Scriptures this appears by what hath been already spoken yet for further demonstration to be acquainted with the word of Christ is 1. To know it from all other sayings of the world we are to know the very face of Scripture in the greatest croud of the wisest Sentences and know it from all the wisdom of the gravest Fathers For 1. We cannot otherwise reverence it as we ought we are to tremble at the word of God Isa. 66.2 There is such a Majesty in the word that we are to esteem the very feet of him beautifull that brings it when the voice of God soundeth in our ears if we cannot discern the Royaltie that is in it we are not like to esteem it as we ought or as God requires 2. We cannot otherwise believe it as we ought by not knowing it we may be drawn to doubt of the truth of it in discourses while men are dehorting from this or that vice or exhorting to this or that duty and intermingling either threats or promises the truth of both may be doubted either to the hardening of men in their sin or to cool their affections to the duty 2. To bear it in our mind above all other things in the world our hearts must love it above all see that our thoughts affections our desires our meditations be busied about the nature of it precepts of it promises of it and what ever we forget let us never forget his precepts Psal. 119 93. Let us make it our Companion by meditating upon it all the day ver 97. 3. To make it the Rule of our lives above all other things some walk after the ways of Ierobuam others after the counsel of the ungodly some râ—ns with a multitude to do evil others walk after their own inventions many walks after the flesh others according to the Prince of the power of the ayr the Spirit that now workeâ—h in the children of disobedience But we have a more sure word whereunto they do well that take heed as unto a light in a dark place until the day dawn and the day-star arise in your hearts 2 Pet. 1.19 And as many as walk according to this rule peace be on them and mercy Gal. 6.16 make the word therefore a Lamp unto thy feet and a light unto thy paths and then thou art acquainted with it SECTION III. WE are now to confirm the Doctrine by other places of Scripture in the doing we might muster up Legions of Arguments we shall content our selves with a few such as these viz. Among other warnings given the people of Israel there is one Deut. 11.18 to take heed that they served not other Gods Therefore ye shall lay up these words in your heart saith the Lord and in your soul â—ind them for a sign upon your hand that they may be as Frontleâ—s between your eyes and ye shall teach them your children speaking of them when thou sittest in thine house and when thou walkest by the way when thou liest down and when thou risest up and thou shalt write them upon the door posts of thine house and upon thy gates c. All which put together as laying the word up in their heart and soul teaching it their children always speaking of them it will amount to as much and hold forth the same thing the Doctrine doth We read again Deut. 31.11 12. that men women and children and the stranger that is in Israel must be gathered together That they may bear and that they may learn and fear the Lord God and observe to do all the words of the Law All sorts of persons must hear the Law learn it and observe it Also Iosh. 8.35 There was not a word of all that Moses commanded which Joshua read not before all the congregation of Israel with the women and the little ones and the strangers that were conversant among them Here the above mentioned Law is put in execution and performed by Ioshua no doubt but for the same end which the Lord commanded by Moses which was that they might learn to do accordingly The same did Iosiah 2 Kings 23.1 2. Who sent and they gathered unto him all the elders of Judah and Jerusalem And the King went up into the house of the Lord and all the men of Judah and all the inhabitants of Jerusalem with him and all the Priests and Prophets and all the people both small and great and he read in their ears all the words of the book of the Covenant so did Ezra Nehem. 8.2 3. It is a great charge in the Gospel to search the Scripture Iohn 5.39 and all as new born babes are to desire the sincere milk of the word 1 Per. 2.2 We cannot be ignorant that the man that would be blessed ought to have his delight in the Law of the Lord and in his Law doth he meditate day and night Psal. 1.2 Behold I come quickly saith Christ Blessed is he that keepeth the sayings of the Prophesse of this Book Rev. 22.7 These Laws and Precepts were never yet revoked and therefore they stâ—nd in full force and vertue signifying that it is the duty of all to have knowledge of and to be well acquainted with the word of God the Text it self seems to be Imperative Imperative praeceptionis Let nothing that is let neither Doctrine nor person whatsoever hinder the word of Christ from dwelling in you what means then the bleating of the sheep nay rather the lowing of the oxen in our ears nay rather the barking of Dogs against this Truth Beware of Digs Phil. 2. He that barks against the Scripture against the whole Scripture surely denies that Christ is come in the flesh and therefore is an Antichrist nay denies that there is a God and therefore is an Atheist For 1. It was Gods main drift purpose and intention in sending his Prophets and Ministers Rising up early and sitting up late giving precept upon precept line upon line Isa. 28.10 to have his people know his word and learn his Law 2. It was the end of Christs Incarnation and of his dwelling among men that his words might sink down into the hearts of men and possess their souls and spirits To this end was he born and for this cause he came into the world that he should bear witness to the truth Joh. 18.37 and the word of God is truth 3. It was the end of the Holy Ghost 〈◊〉 Inspiration when he inspired the Apostles in preaching and writing was it not for this that men might be saved by believing and obeying I write to you little children saith the beloved Apostle c. I write to you Fathers c. I write
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
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
they sinned that word that might have been purely and unsported given to the Father through negligence forgetfulness wilfulness might not have been delivered intirely and perfectly to the son but now in writing none of these can alter the age that now is can know if others do corrupt and those that come after may judge of this each having copies by them they are able to discover or iudge of the integrity of another neither can any one corrupt it in the least but it may easily be discryed by his neighbour through the copies or writings of it 3 That helpe might be afforded men against those imperfections that attend the best for through fraile nature cares and troubles of the world sutable comforts confirming truths might not suddenly be thought on now by writing this malady hath a proper cure the word being open and before our eyes we may take up and read such truths as may stay the Soul in her greatest shakeings and comfort her in her languishing distempers 4 That mens faith might be the more confirmed in the truth of it when men see the prophecies that were foretold in the book of Daniel and in the Revelation the fulfillings of the threatnings is against the Jews c. To know that these things are done and to see them foretold so many hundred years before induceth a man more firmely to beleeve them then if it were told him barely from another that his Father or Grandfather said it should be so of which he also might have cause to doubt and the truth of the Speaker even in that particular suspect Quest. 10. Whether men be bound to believe all that is in the Scripture For the dispatching this Question we must distinguish 1. Between the Scripture it self and the persons who writ it is not necessary to salvation to believe that Matthew writ that Gospell that goes under his Name nor that Peter writ his to believe what is spoken or written is one thing and to believe that David writ it is another thing 2. Between the writing it self and the time when or the place whence it was written It is one thing to believe the truth of those Epistles of Paul and another thing to believe that they were written from Corinthus as that to the Romans or that from Athens as that to the Thessalonians or from Rome when Paul was brought the second time before Nero as that last Epistle to Timothy 3. Between the Words written and the meaning or sence of the thing writ It is one thing to believe that Paul writ the words of his Epistles in that order method place as we have them in our Bibles ordered and placed and another thing to believe the sence and the meaning of the thing so written we shall find the writers of the Scriptures in citing of places deviate from the naturall order of the Words given them by the first Author which shews that we are not bound to believe that For instance David declares Psal. 16.8 I have set the Lord always before me because he is at my right hand I shall not be moved which Text Peter having occasion to use Act. 2.25 reads it thus viz. I foresaw the Lord always before my face he is on my right hand that I should not be moved The words being clearly varied but the sence and meaning being the same we are tyed to the one and not to the other which alteration is evident in many places particularly the very next verse both of that Psalm and this Chapter 4. Between an Historical and a saving faith we are to believe all that the Scripture contains and set down that is the sence and meaning of it to be no other then the very will purpose mind and Law of God which we must believe if we would be saved And that it was written by David and sent to the chief Musitian by Matthew by Paul and sent to them from Corinthus that the Epistle to Timothy Ordained the first Bishop of the Church of Ephesus was written from Rome when Paul was brought the Second time before Nero as his second Epistle at the close declares ought to be believed by an Historical faith that not being written by the infallible spirit of God but by the Churches Tradition of whose authority in an Historical way it is but presumption in any man to doubt CHAP. IV. Of Reading We are now come to the prosecuting and enforcing of those directions above named as necessary Antecedents for the Words indwaking The first was to read the Scriptures In the handling of which we shall 1. Prove it is a duty to read 2. Direct how to read 3. Resolve some Questions Sect. 1. THat all are to read the Scriptures is a truth that the Religious Christian will not doubt of and the Hypocriticall dare not deny yet that all might be left without excuse we shall prove that all must do it According to the usuall division of Magistrates Ministers and people or of Old and young which comprehendeth al sorts of persons whatsoever 1. Magistrates are to read it God giving Laws concerning the Ruling of his People to him that should be King â—ver them Commandeth Deut 17 18. that when he sitteth upon the Throne of his Kingdom that he shall write him a Copy of this Law in a book out of that which is before the Priests the Levites and it shal be with him and he shal READ therein all the days of his life The King therefore it not exempted from this duty though he be Lord of all notwithstanding all affairs he must READ therein all the days of his life And the truth is he will be the best Ruler that is best acquainted with this word he will know sin the better which he is to punish Rom. 13.13 the better he be acquainted with the Scripture Rom. 7.7 It is the abundance of the sincere milk of the Word that maketh Kings Queens nursing Fathers and nursing Mothers unto the Church Isai. 49.23 that all that live under them may by their knowledge and discipline grow in all godlinesse and wax strong to every good work sucking from their breasts wholesome doctrine springing from good government and Laws and enjoying the fruit of all in every Act of Justice What God doth in this place require of a King who is Supream 1 Pet. 2.13 he requires the same of all Magistrates and Officers under him that are as Kings in their proper places and Domininions and by the Subjects ought so to be beheld 1. That they be not puffed up by conceit of Earthly greatness Psal. 131 1 2. 2. That they may be impartiall in their Sentences Proverbs 31.5 3. That they may uphold and defend the truth of his worship 2 Kings 23.1 2 3 4. 4. That they may know whom to encourage and whom to punish Rom. 13.3 5. That every thing may be done by them as those that must give an account to the King of Kings and Lord of Lord for
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
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
or Superiours 1. Tim. 2.1 There are five sorts of persons cheifely need our prayers and we sin if they want our charity when we aproach the throne of God they are Magistrates or Princes Ministers or Evangelists Apostates or backsliders Heathens or Idolaters Saints or Religious 1. For Kings Magistrates or Princes whether we be under good or bad governours that God that hath set them over us commands prayer for them from us 1 Tim. 2.1 good men have done it for wicked cruel and Idolatrous Princes Gen. 20.17 Dan. 4.19 Dan. 6.21 also for good kings 1 King 1.29 and thy are the sonnes of Belial that do it not For 1. Their frailties and Imperâ—ections stand in need of it kings are but men in nature and have their failings witnesse Davids Ambition Hezekias forgetfullnesse Iosias rashnesse and Solomons wantonnesse Non tutum est semper bonum dare consilium Regibus was an old saying 2. Their dangers and their labours to procure our good deserves it they are higher then others so their care is greater then others no crown but hath its crosse if not visibly to their subjects yet sensibly to themselves Bonus Rex servus est publicus It was a true speech and had much under it that was uttered by the Emperour Trajan that the Sea and the Empire were pleasant to look upon but troublesome and dangerous to be upon 3. Our Christian profession binds us to it If we would not be thought to be infringers of the laws and examples Châ—ist and his Saints have layd before us we are not to forget our Soveraign when we minde our selves and justly may God shut that part of our prayer from him that is not attended with this piece of loyalty We may think it a slight matter to oppose magistracy but God is strong and mighty to uphold his own ordinance and through justice seldome can we see Traitors go in peace to their graves Scripture shews us that Zimry had no peace who slew his master 2 Kings 9.31 and though they should scape on earth first or last they shall receive damnation Rom. 13.2 This is a scripture truth and a secure or deluded conscience shall never be able to ward its blows Let a prince be a hunter after Innocent blood Let him be a known Hypocrite Let it be known that God hath forsaken him let it be known that an evil and wicked spirit possesses him let it be known that God hath designed another to succeed hiâ— all which we know to be true of Saul yet who can put forth his hand against him and be guiltlesse seeing he is the Lords annointed 1 Sam. 26.9 Every true Christian will pray with David the Lord forbid that I should v. 11. The Macedonians had a law that condemned and put to death five of their nearest kinred that were once convicted of treason In a word our goods our bodys our lives and our prayâ—rs are to be laid out in the service of our Prince or else we are traitors to the King of Kings and may be punished by his deputy here on earth 4. The good or the evil that they may be the cause of may force us to iâ— An oversight in the general may ruine a whole army a single errour in the pilot may sinke a rich ship Kings and princes like great oaks if they fall will spoyle thousands of the lower shrubs that are about them they are the eyes of the nations to prevent dangers and perceive conveniâ—nces It went ill with him in scripture that cryed out My head My head 2 King 4 19. Regis ad exemplum totus componitâ—r orbis It is observable in sacred writing that Israel after their rebellion from the house of David never had good Kings all of them being successively wicked which made the people desperatly prophane untill God swept all away for ever but in the house of Iudah which did cleave to the house of David we find good Princes making their people good and sometimes wicked Princes makeing their people sinners such influence hath the lives of Princes upon the practises of their subjects which consideration will make the Christian pray for his soveraigns happinesse 5. Their true title and lawfull succession calls for it since in their persons they must dye like men to avoyd future danger we are to pray for their successours that God would out of their loyns raise up seed to sit upon the throne the first Saint we find praying for a King is Abraham and his prayers are for the Kings seed Gen. 20.17 a local alleigance we owe to every Prince in whose country we are â—nd a natural to that Soveraign under whom we are born ' a great part of which consists in this doing for Abraham was a stranger and a sojourner in Gerar when he prayed for posterity to King Abimelech 6. The best of Saints both to the good and wicked Kings have done it 1 King 1.34 1 Sam. 10.24 2 King 11.12 Act. 28.29 Vivat Rex or regnes in aeternum was a usuall complement the Pinces of Persia gave their Heathen kings Dâ—â— 5. 10. Dan. 6 6. the same is used by Daniel A man greatly beloved then to the same kings and by all true subjects to this day throughout the world whether Christian or Heathen Dij te servâ—nt was the Romans prayer at the Installment of their Emperours Dâ—j te servent Feliciter Imperator es cumfilio im peres was the prayer of the inhabitants of Tysdrum when Gordianus was proclaimed Emperor Antonie Pie Dij te servent Antonie Clâ—ments Dij te servent Antonie Clemens Dij te servent vincis Inimicos hostes exuperas Dij te tuentur did the Roman Senators cry out having read some letters from Antonius their Emperour and God save the Kâ—ng was the usual petiton of the Hebrews at the anoynting of their Kings and the same is the acclamation of the Châ—istian at the Coâ—onation of their Princes What shall we say since the days of Gambrivins who according to Authors was the first that ever ware a crown or royall Diademe never had people morâ— reason to pray Give the King thy judgments O God then the people of these nations and for such as do is not let them know that the subjects of the South shall rise up in judgment against them and condemne them at the last 2. Ministers pastors or Evangelists must be partakers of our prayers and ought to be remembered of us when we appeaâ— before God When those Cedars as Sylvarus and Timotheus men of the highest rank seeme to be pillaâ—s in the caâ—tâ—h of God want the prayers of the people and call for it 1 Thes. 5.25 Rom. 15.30 Ephes. 6.18 19. Heb. 13.18 Pâ—il 1.19 shall others that are but as shrubs and in comparison of them seem to be but smal pins in the temple of the Lord go without our prayers These things ought not so 〈◊〉 bâ— For 1 Of all men they have the greatest discouragements in the works of their
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