than to have no publick helps and Worship Quest. 150. Is it lawful to read the Apocrypha or any good Books besides the Scriptures to the Church as Homilies c. Answ. 1. IT is not lawful to Read them as Gods Word or to pretend them to be the Holy Scriptures for that is a falshood and an addition to Gods Word 2. It is not lawful to read them scandalously in a title and manner tending to draw the people to believe that they are Gods Word or without a sufficient distinguishing of them from the holy Scriptures 3. If any one of the Apocryphal books as Iudith Tobit Bell and the Dragon c. be as fabulous false and bad as our Protestant Writers Reignoldus Amesius Whitakers Chamier and abundance more affirm them to be it is not lawful ordinarily to Read them in that honourable way as Chapters called Lessons are usually read in the assemblies Nor is it lawful so to Read heretical fabulous or erroneous books But it is lawful to Read publickly Apocryphal and humane Writings Homilies or edifying Sermons on these conditions following 1. So be it they be indeed sound doctrine holy and fitted to the peoples edification 2. So be it they be not read scandalously without sufficient differencing them from Gods Book 3. So they be not Read to exclude or hinder the Reading of the Scriptures or any other necessary Church-duty 4. So they be not Read to keep up an ignorant lazy Ministry that can or will do no better nor to exercise the Ministers sloth and hinder him from preaching 5. And specially if Authority command it and the Churches Agreement require it as a signification what doctrine it is which they profess 6. Or if the Churches Necessities require it As if they have no Minister or no one that can do so much to their Edification any other way 7. Therefore the use of Catechisms is confessed lawful in the Church by almost all Quest. 151. May Church Assemblies be held where there is no Minister Or what publick Worship may be so performed by Lay-men As among Infidels or Papists where Persecution hath killed imprisoned or expelled the Ministers Answ. 1. SUch an Assembly as hath no Pastor or Minister of Christ is not a Church in a political sense as the word signifieth a Society consisting of Pastor and flock But it may be a Church in a larger sense as the word signifieth only a Community or Association of private Christians for mutual help in holy things 2. Such an Assembly ought on the Lords dayes and at other fit times to meet together for mutual help and the publick worshipping of God as they may rather than not to meet at all 3. In those meetings they may do all that followeth 1. They may pray together a Lay-man being ☞ the Speaker 2. They may sing Psalms 3. They may Read the Scriptures 4. They may read some holy edifying Writings of Divines or repeat some Ministers Sermons 4. Some that are ablest may speak to the instruction and exhortation of the rest as a Master may do in his family or neighbours to stir up Gods graces in each other as was opened before 5. And some such may Catechize the younger and more ignorant 6. They may by mutual Conference open their cases to each other and communicate what knowledge or experience they have to the praise of God and each others edification 7. They may make a solemn profession of their Faith Covenant and Subjection to God the Father Son and Holy Ghost And all this is better than nothing at all But 1. None of them may do any of this as a Pastor Ruler Priest or Office-Teacher of the Church 2. Nor may they Baptize 3. Nor administer the Lords Supper 4. Nor excommunicate by sentence but only executively agree to avoid the notoriously impenitent 5. Nor Absolve Ministerially or as by authority nor exercise any of the power of the Keyes that is of Government 6. And they must do their best to get a Pastor as soon as they are able Quest. 152. Is it lawful to subscribe or profess full Assent and Consent to any Religious Books besides the Scripture seeing all are fallible Answ. 1. IT is not lawful to profess or subscribe that any Book is truer or better than it is or that there is no fault in any that is faulty or to profess that we believe any mortal man to be totally Infallible in all that he shall write or say or impeccable in all that he shall do 2. Because all men are fallible and so are we in judging it is not lawful to say of any large and dubious Books in which we know no fault that there is no fault or error in them we being uncertain and it being usual for the best men even in their best writings prayers or works to be faulty as the consequent or effect of our common culpable imperfection But we may say That we know no fault or error in it if indeed we do not know of any 3. It is lawful to profess or subscribe our Assent and Consent to any humane Writing which we judge to be True and Good according to the measure of its Truth and Goodness As if Church-Confessions that are found be offered us for our Consent we may say or subscribe I hold all the Doctrine in this Book to be true and good And by so doing I do not assert the Infallibility of the Authors but only the Verity of the Writing I do not say that He cannot err or that he never erreth but that he erreth not in this as far as I am able to discern Quest. 153. May we lawfully swear Obedience in all things Lawful and honest either to Usurpers or to our lawful Pastors Answ. 1. IF the question were of Imposing such Oaths I would say that it was many a hundred years before the Churches of Christ either under persecution or in their prosperity and glory did ever know of any such practice as the people or the Presbyters swearing obedience to the Bishops And when it came up the Magistracy Princes and Emperours fell under the feet of the Pope and the Clergy grew to what we see it in the Roman Kingdom called a Church And far should I be from desiring such Oaths to be imposed 2. But the question being only of the Taking such Oaths and not the Imposing of them I say that 1. It is not lawful to swear obedience to an Usurper Civil or Ecclesiastical in licitis honestis Because it is a subjecting our selves to him and an acknowledging that authority which he hath not For we can swear no further to obey the King himself but in things lawful and honest And to do so by an Usurper is an injury to the King and unto Christ. 2. But if the King himself shall command us to swear obedience to a subordinate Civil Usurper he thereby ceaseth to be an Usurper and receiveth authority and it becometh our duty And if he that
1. And there are many things easie to be understood 2. We never said that men should not use the help of their Teachers and all that they can to understand it 3. Were not those Teachers once ignorant And yet they did read it by the help of Teachers And so may others 4. As the King for Concord commandeth all the Schoolmasters to teach one Grammar So God makeeth it the Ministers Office to Instruct people in the Scriptures And were it not a question unworthy of a Schoolmaster to dispute Whether the Scholars must learn by their Book or by their Master Yea to conclude that it must be by their Master and not by their Book or that they must never open their Book but when their Master is just at hand to teach them The Doctrine of the Papists who tell us that the Scriptures should not be read by the Vulgar it being the rise of all Heresies is so inhumane and impious as savouring of gross enmity to Scriptures and to knowledge that were there no other it would make the Lovers of Religion and mens souls to pray earnestly to Christ to save his flocks from such seducers who so Jewishly use the Key of Knowledge Object But many wrest the Scriptures to their own destruction and what Heresie is not defended as 2 Pet. 3. 1â— Psal. 19. 3 8 9 10. 2 Tim. 3. 16. â— Pet. 1. 23. by their authority Answ. 1. And many thousands receive saving knowledge and grace by them The Law of the Lord is perfect converting the soul. All Scripture is profitable to instruction c. to make the man of God perfect It is the incorruptible seed by which we are born again and the sincere milk by which we are nourished 2. And is it not as true 1. That the Law of the Land is abused by every false pretender Lawyer and Corrupt Judge What title so bad that is not defended in Westminster Hâ—ll sometimes under pretence of Law And what action so bad that some pretend not Law for What then Must the Law be forbidden the common people for this 2. Nay what is so much abused to unrighteousness and sin as Reason it self What Heresie or Crime do not men plead Reason for Must Reason therefore be forbidden the Vulgar 3. Yea Contrarily this signifieth that Law and Reason are so far from being things to be forbidden men that they are indeed those things by which Nature and Necessity have taught all the world to try and discern right from wrong good from bad Otherwise good and bad men would not all thus agree in pretending to them and appealing to their decisions 4. If many men are poysoned or killed in eating or drinking If many mens eye sight is abused to mislead them unto sin c. the way is not to eat nothing but what is put into our mouths nor to put out our eyes or wink and be led only by a Priest but to use both the more cautiously with the best advise and help that we can get 5. And do not these Deceivers see that their Reason pleadeth as strongly that Priests and Prelates themselves should never read the Scripture and consequently that it should be banished out of the world For who that is awake in the world can be ignorant that it is Priests and Prelates who have been the Leaders of almost all Heresies and Sects who differ in their Expositions and opinions and lead the Vulgar into all the Heresies which they fall into Who then should be forbidden to read the Scripture but Priests and Prelates who wrest them to their own and other mens destruction Quest. 147. How far is Tradition and mens Words and Ministry to be used or trusted in in the exercise of faith Answ. 1. THe Churches and Ministers received the Gospel in Scripture from the Apostles and Heb. 2. 3 4. 2 Pet. 1. 17 18 19 20 21. 2 John 1. 1 1 3 4 5. 4. 6. 2 Tim. 2. 2. Titus 1. 5. the Creed as the summary of faith And they delivered it down to others and they to us 2. The Ministers by Office are the Instructers of the people in the meaning of it And the keepers of the Scriptures as Lawyers are of the Laws of the Land Quest. 148. How know we the true Canon of Scripture from Apocrypha Answ. BY these means set together 1. There is for the most part a special venerable excellency in the Books themselves which helpeth us in the distinct reception of them 2. The Tradition of infallible Church History telleth us which Books they are which were written by men inspired by the Holy Ghost and who sealed their Doctrine with Miracles in those times It being but matter of fact which Books such men wrote whom God bear witness to infallible Church History such as we have to know which are the Statutes of the Land and which are counterfeit is a sufficient notification and proof 3. The sanctifying Spirit still in all Ages and Christians attesteth the Divinity and Truth of the Doctrine of the main body of the Bible especially the Gospel And then if we should err about the authority of a particular Book it would not overthrow our Faith It is not necessary to salvation to believe this particular Text to be Divine But it is sin and folly to doubt causelesly of the parts when the Spirit attesteth the Doctrine and the Body of the Book I pass these things briefly because I have largelier handled them elsewhere Quest. 149. Is the publick Reading of the Scripture the proper work of a Minister or may a Lay-man ordinarily do it or another Officer Answ. 1. IN such cases as I before shewed that a Lay-man may preach he may also Read the Scriptures Of which look back 2. No doubt but it is a work well beseeming the ordained Ministers or Pastors and an integral part of their Office and should not be put off by them when they can do it 3. When they need help the Deacons are ordained Ministers authorized to help them in such work and fittest to do it 4. Whether in a case of necessity a Lay-man may not ordinarily Read the Scripture to the Congregation is a Case that I am loth to determine being loth to suppose such a necessity But if the Minister cannot and there be no Deacon I cannot prove it unlawful for a Lay-man to do it under the direction of the Pastor I lived sometime under an old Minister of about eighty years of age who never preached himself whose eye sight failing him and having not maintenance to keep an assistant he did by Memory say the Common-prayer himself and got a Taylor one year and a Thresher or poor day-labourer another year to Read all the Scriptures Whether that were not better than nothing I leave to consideration And I think it is commonly agreed on that where there is no Minister it is better for the people to meet and hear a Lay-man Read the Scriptures and some good Books
in the Scripture we have it more certainly revealed already Therefore the Revelation can be nothing but an assistance of the persons faith or a call to obedience or a reproof of some sin which every man is to believe according as there is true evidence that indeed it is a Divine Revelation or Vision which if it be not the same thing is still sure to us in the Scripture 3. If it be something that is only Besides the Scripture as about events and facts or Prophecies of what will befall particular places or persons we must first see whether the evidence of a Divine revelation be clear in it or not And that is known 1. To the person himself by the self-attesting and convincing power of a Divine Revelation which no man knoweth but he that hath it And we must be very cautelous lest we take false conceptions to be such But to himself and others it is known 1. At present by clear uncontrolled Miracles which are Gods attestation which if men shew we are bound in this case to believe them 2. For the Future by the event when things so plainly John 3. 2. John 13. 19. 14. 20. Luke 21. 7 9 28 31 36. Matth. 5. 18. 24. 34. 21. 4. come to pass as prove the prediction to be of God He therefore that giveth you not by certain Miracles uncontrolled a just proof that he is sent of God is to be heard with a suspended belief you must stay till the event shew whether he say true or not And not act any thing in the mean time upon an unproved presumption either of the truth or falshood of his words 4. If you are in doubt whether that which he speaketh be contrary to Gods Word or not you must hear him with a proportionable suspicion and give no credit to him till you have tryed whether it be so or not 5. It is a dangerous snare and sin to believe any ones Prophecies or Revelations meerly because they are very Holy persons and do most confidently averr or swear it For they may be deceived themselves As also to take hysterical or melancholy delirations or conceptions for the Revelations of the Spirit of God and so to father falshood upon God Quest. 165. May one be saved who believeth that the Scripture hath any mistake or error and believeth it not all Answ. THe chief part of the answer to this must be fetcht from what is said before about Fundamentals Rev. 6. 10. 19. 9 11. 21. 5. 22. 6. 1 John 2. 8. 5. 20. 2 Cor. 1. 18. 1 Cor. 15. 1 2 3 c. 1. No man can be saved who believeth not that God is no lyar and that all his Word is true Because indeed he believeth not that there is a God 2. No man can be saved who believeth not the points that are essential to true Godliness nor any man that heareth the Word who believeth not all Essential to Christianity or the Christian Covenant and Religion 3. A man may be saved who believeth not some Books of Scripture as Iude 2 Pet. 2 Iohn 3 Iohn Revelations to be Canonical or the Word of God so he heartily believe the rest or the Essentials 4. He that thinketh that the Prophets Sacred Historians Evangelists and Apostles were guided to Mark 16. 16. Rom. 10. 12 13. John 3. 16 18. 1 John 4. 2 3. an Infallible delivery and recording of all the great substantial necessary points of the Gospel but not to an Infallibility in every by-expression phrase citation or circumstance doth disadvantage his own faith as to all the rest but yet may be saved if he believe the substance with a sound and practical belief Quest. 166. Who be they that give too little to the Scriptures and who too much and what is the danger of each extream Answ. I. IT is not easie to enumerate all the errors on either extream but only to give some instances of each 1. They give too little to the Scriptures who dâ—ny it to be indited by inspiration of the Infallible Spirit of God and to be wholly true 2. And they that detract from some parts or Books of it while they believe the rest 3. And they that think it is not given as a Law of God and as a Rule of faith and life 4. And they that think it is not an Universal Law and Rule for all the world but for some parts only supposing the predication of it 5. And they that think it an Imperfect Law and Rule which must be made up with the supplement of Traditions or Revelations 6. And they that think that it was adapted only to the times it was written in and James 4. 12. Isa. 33. 22. Râ—v 22. 18 19. Matth. 28. 20. Isa. 8. 16 20. Psal. 19. 7 8. 119. 130. Prov. 14. 20 22. 8 5. Deut. 12. 32. not to ours as not foreseeing what would be 7. And they that think it is culpably defective in Method 8. And they that think it culpably defective in phrase or aptness or elegancy of style 9. And they that think that it containeth not all that was necessary or fit for universal determination of that kind of things which it doth at all universally determine of As e. g. that it made two Sacraments but not all of that kind that are fit to be made but hath left men to invent and make more of the same nature and use 10. And those that think that it is fitted only to the Learned or only to the unlearned only to Princes or only to subjects c. 11. And those that think that it is but for a time and then by alteration to be perfected as Moses Law was 12. And those that think that the Pope Princes or Prelates or any men may change or alter it II. Those give too much in bulk but too little in vertue to the Scriptures 1. Who would set them up instead of the whole Law and Light of Nature as excluding this as useless where the Scripture is 2. And they that â—eign it to be instead of all Grammars Logick Philosophy and all other Arts and Sciences and to be a perfect particular Rule for every Ruler Lawyer Physicion Marriner Architect Husbandman and Tradesman to do his work by 3. And they that â—eign it to be fully sufficient to all men to prove its own authority and truth without 1 Joh. 1. 1 2 3. 3 John 12. Heb. 2. 3 4. John 21. 24. the subsidiary use of that Church-History and Tradition which telleth us the supposed Matters of fact and must help us to know what Books are Canonical and what not and without historical evidence that these are the true Books which the Prophets and Apostles wrote and the Miracles and Providences which have attested them 4. And those that think that it is sufficient for its own promulgation or the peoples instruction Ephes. 4. 8 9 10 11 12 13 14 15 16. John 6.
Q. 121. May a Minister pray publickly in his own name singly for himself or others or only in the Churches name as their mouth to God ibid. Q. 122. May the name Priests Sacrifice and Altar be lawfully now used instead of Christs Ministers Worship and the Holy Table p. 882 Q. 123. May the Communion Table be turned Altar-wise and Railed in And is it lawful to come up to the Rails to communicate p. 882 Q. 124. Is it lawful to use David's Psalms in our Assemblies p. 883 Q. 125. May Psalms be used as prayers and praises and Thanksgivings or only as Instructive Even the Reading as well as the singing of them ibid. Q. 126. Are our Church-Tunes Lawful being of mans invention p. 884 Q. 127. Is Church Musick by Organs or such Instruments Lawful ibid. Q. 128. Is the Lords day a Sabbath and so to be called and kept and that of Divine institution And is the seventh day Sabbath abrogated c p. 885 Q. 129. Is it Lawful to appoint humane Holy dayes and observe them ibid. Q. 130. How far is the holy Scriptures a Law and perfect Rule to us p. 886 Q. 131. What Additions or humane Inventions in or about Religion not commanded in Scripture are Lawful or Unlawful p. 887 Q. 132. Iâ— it unlawful to obey in all thâ—se cases where it is unlawful to impose and command or in what cases And how far Pastors must be believed and obeyed p. 888 Q. 133. What are the additions or inventions of mâ—n which are not fâ—rbidden by the Word of God whether by Rulers or by private men invented p. 889 Q 134. What are the mischiefs of unlawful Additions in Religion p. 891 Q. 135. What are the mischiefs of mens errour on the other extream who pretend that Scripture is a Rule where it is not and deny the aforesaid lawful things on pretence that Scripture is a perfect Rule say some for all things p. 892 Q. 136. How shall we know what parts of Scripture precept or example were intended for universal constant obligation and what were but for the time and persons that they were then directed to p. 893 Q. 137. How much of the Scripture is necessary to salvation to be believed and understood p. 894 Q. 138. How may we know the Fundamentals Essentials or what parts are necessary to salvation And is the Papists way allowable that some of them deny that distinction and make the difference to be only in the degrees of mans opportunities of knowledge p 895 Q 139. What is the use and Authority of the Creed And is it of the Apostles framing or not And is it the Word of God or not p 896 Q 140. What is the use of Catechisms p. 897 Q. 141. Could any of us have known by the Scriptures alone the Essentials of Religion from the rest if tradition had not given them to us in the Creed as from Apostolical Collection ibid. Q. 142. What is the best method of a true Catechism or sum of Theologie p. 898 Q. 143. What is the use of various Church-Confessions or Articles of faith ibid. Q. 144. May not the subscribing of the whole Scriptures serve turn for all the foresaid ends without Creeds Catechisms or Confessions ibid. Q. 145. May a man be saved that believeth all the Essentials of Religion as coming to him by verbal Tradition and not as câ—ntained in the Holy Scriptures which perhaps he never knew p. 899 Q 146. Is the Scripture fit for all Christians to read being so obscure ibid. Q. 147. How far is Tradition and mens words and Ministry to be used or truâ—â—ed in in the exercise of faith p. 900 Q 148. How knâ—w we the true Canon of Scripture from Apocrypha ibid. Q. 149. Is the publick Reading of the Scripture the proper wâ—rk of the Minister or may a Lay man ordinarily do it or another officer p. 901 Q 150. Is it Lawful to Read the Apocrypha or any good Books besides the Scriptures to the Church as â—omiliâ—s c ibid. Q 151. May Church Assemblies be held where there is no Minister or what publick Worship may be so performed by Lâ—y men As among Inâ—idels or Papists where persecutiâ—n haâ—h killed imprisoned or expelled the Ministry p. 902 Q. 152. Is it Lawful to subscribe or profess full assent and consent to any religious Books besides the Scriptures seeing all men are fallible ibid. Q. 153. May we lawfully Swear obedience in all things lawful and honest either to Usurpers or to our Lawful Pastors ibid. Q. 154. Must all our Preaching be upon some Text of Scripture p. 904 Q. 155. Is not the Law of Moses abrogated and the whâ—le Old Testament out of date and therefore not to be Read publickly and Preached ibid. Q. 156. Must we believe that Moses Law did ever bind other Nations or that any other parts of the Scripture bound them or belonged to them or that the Iews were all Gods visible Church on earth p. 905 Q. 157. Must we think accordingly of the Christian Churches nâ—w that they are only advanced above the rest of the World as the Iews were but not the only people that are saved p. 906 Q. 158. Should not Christians take up with Scripture wisdom only without studying Philosophy or other Heathens humane Learning p. 907 Q. 159. If we think that Scripture and the Law of Nature are in any point contradictory to each other Which must be the standard by which the other must be tryed p. 908 Q. 160. May we not look that God should yet give us more Revelations of his will than there are already made in Scripture ibid. Q. 161. Iâ— not a third Rule of the Holy Ghost or perfecter Kingdom of Love to be expected as different from the Reign of the Creator and Redeemer p. 909 Q. 162. May we not look for Miracles hereafter p. 910 Q. 163. Is the Scripture to be tryed by the spirit or the Spirit by the Scripture and which of them is to be preferred ibid. Q. 164. How is a pretended Prophet or Revelation to be tryed p. 911 Q. 165 May one be saved who believeth that the Scripture hath any mistake or errours and believeth it not all ibid. Q. 166. Who be they that give too little to the Scriptures and who too much and what is the danger of each extream p. 912 Q. 167. How far do good men now Preach and pray by the spirit p. 913 Q. 168. Are not our own Reasons studies memory strivings Books Forms Methods and Ministry needless yea a hurtful quenching or preventing of the Spirit and setting up our own instead of the spirits operations p. 914 Q. 169. How doth the Holy Ghost set Bishops over the Churches p. 914 Q. 170. Are Temples Fonts Utensils Church-Lands much more the Ministry holy and What reverence is due to them as holy p. 915 Q. 171. What is Sacriledge and what not p. 916 Q. 172. Are all Religious private-meetings forbidden by Rulers unlawful Conventicles or are
last place in teaching learning and most serious consideration § 3. Two sorts do most dangerously sin against or abuse the Holy Ghost The first is the Prophane who through custom and education can say I believe in the Holy Ghost and say that He sanctifieth them and all the Elect people of God but hate or resist all sanctifying works and motions Deus est principium eâ—â—ectivum in Creatione refectivum in redemptione perfectivum in sanctificatione Ioh. Con. bis comp Theol. l. 4. c. 1. of the Holy Ghost and hate all those that are sanctified by him and make them the objects of their scorn and deride the very name of sanctification or at least the thing The second sort is the Enthusiasts or true Fanaticks who advance extoll and plead for the Spirit Rejectis propheticis Apostolicis scriptis Manichaei novum Evangelium scripserunt ut antecellere communi hominum multitudini semi-d 〈…〉 rentur simularunt Enthusiaâ—mos seu afflatus subâ—â—o in â—urâ—a se in terram objâ—â—â—â—entes c vâ—lut 〈◊〉 dâ—â— tacentes deinde tanquam redeuntes ex specu Trophonio plorantes multa vaticinati sunt Prorsus ut Anabaptistae recens fâ—ceruâ— in seditione Monasteriensi Etsi autem in quibusdam manifesta simulatio fuit tamen aliquibus reipsa à Diabolis surâ—tes immisses esse certum est Carioâ— Chron. l. 3. p. 54. against the Spirit covering their greatest sins against the Holy Ghost by crying up and pretending to the Holy Ghost They plead the Spirit in themselves against the Spirit in their Brethren yea and in almost all the Church They plead the authority of the Spirit in them against the authority of the Spirit in the holy Scriptures and against particular truths of Scripture and against several great and needful Duties which the Spirit hath required in the Word and against the Spirit in their most judicious godly faithful Teachers But can it be the Spirit that speaks against the Spirit Is the Spirit of God against it self Are we not all baptized by One Spirit and not divers or contrary into one body 1 Cor. 12. 12 13. But it is no marvel for Satan to be transformed into an Angel of light or his Ministers into the Ministers of Christ and of Righteousness whose end shall be according to their works 2 Cor. 11. 13 14 15. The Spirit himself therefore hath commanded us that we believe not every Spirit but try the Spirits whether they be of God because many false Prophets are gone out into the world 1 John 4. 1. Yea the Spirit speaketh expresly that in the latter times some shall depart from the faith giving heed to seducing Spirits and doctrines of Devils 1 Tim. 4. 1. Therefore take heed that you neither Mistake nor abuse the Holy Spirit § 4. 1. The Doctrine concerning the Holy Ghost to be believed is briefly this 1. That the Holy Ghost as given since the Ascension of Christ is his Agent on earth or his Advocate with men called by him the Paraclete Instead of his bodily presence which for a little space he vouchsafed to a few being John 16. 7. â— ascended he sendeth the Holy Spirit as better for them to be his Agent continually to the end and John 15 2â— John 16. 13. Gal. 3. 1 2 3 4 Heb. 2. 3 4. unto all and in all that do believe 2. This Holy Spirit so sent infallibly inspired the holy Apostles and Evangelists first to preach and then to write the Doctrine of Christ contained as indited by him in the Holy Scriptures perfectly imprinting therein the Holy Image of God 3. The same Spirit in them sealed this holy Doctrine and the Testimony of these holy men by many Miracles and wonderful Gifts by which they did actually convince the unbelieving world and plant the Churches 4. The same Spirit having first by the Apostles given a Law or Canon to the Universal Church constituting its Offices and the duty of the Officers and the manner of their entrance Eph. 3 2 3 4 8 13. dâ—tâ— Qualifie and â—ispose men for the stated ordinary Ministerial work which is to Explain and Apâ—â—â—â— â—he â—oresaid Scriptures and directeth those that are to Ordain and Choose them they being not wanting on their part and so he appointeth Pastors to the Church 5. The same Spirit assisteth the Ministers thus sent in their faithful use of the means to Teach and Apply the holy Scriptures according to the necessities of the peoplâ— the weight of the matter and the Majesty of the Word of God 6. The same Spirit doth by this Word heard or read renew and sanctifie the souls of the Elect illuminating their minds opening and quickning their hearts prevailing with changing and Actâ— 26. 18. resolving their wills thus writing Gods Word and imprinting his Image by his Word upon their hearts making it powerful to conquer and cast out their strongest sweetest dearest sins and bringing John 14 16 26 them to the saving knowledge love and obedience of God in Jesus Christ. 7. The same holy Spirit assisteth the sanctified in the exercise of this grace to the increase of it by blessing and concurring with the means appointed by him to that end And helpeth them to use those means perform their duties conquer temptations oppositions and difficulties and so confirmeth and preserveth them to the end 8. The same Spirit helpeth believers in the exercise of grace to feel it and discern the sincerity of it in themselves in that measure as they are meet for and in these seasons when it is fittest for them 9. The same Spirit helpeth them hereupon to conclude that they are justified and reconciled to God and have right to all the benefits of his Covenant 10. Also he assisteth them actually to rejoyce in the discerning of this Conclusion For though Reason of it self may do something in these acts yet so averse is man to all that is holy and so many are the difficulties and hinderances in the way that to the effectual performance the help of the Spirit of God is necessary § 5. By this enumeration of the Spirits operations you may see the errors of many detected and many common Questions answered 1. You may see their blindness that pretend the Spirit within them against Scripture Ministry or the use of Gods appointed means when the same Spirit first indited the Scripture and maketh it the Instrument to illuminate and sanctifie our souls Gods Image is 1. Primarily in Jesus Christ his Son 2. Derivatively by his Spirit imprinted perfectly in the holy Scriptures 3. And by the Scripture or the holy Doctrine of it instrumentally impressed on the soul. So that the Image of God in Christ is the Cause of his Image in his holy Word or Doctrine and his Image in his Word is the Cause of his Image on the heart So a King may have his Image 1. Naturally on his Son who is like his Father 2. Expressively in his Laws which express
the most odious sins if he can but get them once to have some learned wise or religious defenders And from our tenderness of the persons we easily slide to an indulgent tenderness in censuring the sin it â—elt And good men themselves by these means are dangerously disabled to resist it and prepared to commit i◠§ 25. Direct 12. Take â—eed lest the Devil do either cast you into the sleep of carnal security or 〈…〉 into such doubts and fears and perplexing seruples as shall make holy obedience seem to you an impossâ—â—le â—â— a tiâ—â—sâ—me thing When you are asleep in carelesness he can use you as he list And if Obedienâ—e be made grievous and ungrateful to you your heart will go against it and you will go but like a tired horse no longer than you feel the spur you are half conquered already because you have lost the â—â—ve and pleasure of obedience and you are still in danger lest difficulties should quite tire you and weariness make you yield at last The means by which the Tempter effecteth this must afterward be spoken of and therâ—fore I shall omit it here § 26. By the faithful practice of thâ—se Directions Obedience may become as it were your Nature a â—amâ—liar â—asiâ— and delightful thing and may be like a chearful servant or child that waiteth for your commands and is glad to be imployed by you Your full subjection of your wills to God will be as the health and ease and quietness of your wills You will feel that it is never well or easie with you but when you are obedient and pleasing to your Creators will Your delight will be in the Law of the â—â—rd Psal. 1. 2. It will be sweeter than hony to you and better than thousands of gold and silver And this not for any by respect but as it is the Law of God a Light unto your feet and an inâ—â—lâ—â—ble guide in all your duty You will say with David Psal. 119. 16 24 35 47 70 77 174. I will delighâ— my self in thy Statutâ—s I will not forget thy word Thy Testimonies are my delight and my Câ—â—unsellers Make me to go in the path of thy â—â—mmaâ—dments for therein do I delight And as Psal. 40. 8. I delight to dâ— thy will O my God yea thy Law is within my heart And O Blessed is the man that â—eareth the Lord that delighteth greatly in his Commandments Psal. 112. 1. DIRECT VII Continue as the Covenanted Scholars of Christ the Prophet and Teacher of his Gr. Dir. 7. Church to learn of him by his Spirit word and Ministers the farther knowledge of God and the things that tend to your Salvation and this with an honest willing mind in faith humility and diligence in obedience patience and peace § 1. THough I spake before of our Coming to God by Iesus Christ as he is the way to the Father It is meet that we distinctly speak of our Relation and Duty to him as he is our Teacher our Captain and our Master as well as of our improving him as Mediator immediately unto God The necessity of Believers and the office and work of Christ himself doth tell us how much of our Religion doth consist in Learning of him as his Disciples Acts 7. 37. A Prophet shall the Lord your God raise up unto you of your brethren like unto me him shall ye hear This was the voice that came out of the cloud in the holy mount Mat. 17. 5. This is my beloved Son in whom I am well pleased Hâ—ar ye Him Therefore is the title of Disciples commonly given to Believers And there is a twoâ—old Tâ—â—ching which Christ hath sent his Ministers to perform both mentioned in their Commission Mat. 28. 19 20. The one is so to teach the Nations as to make Disciples of them by perswading them into the School of Christ which containeth the Teaching of faith and Repentance and whatever is necessary to their first admission and to their subjecting themselves to Christ himself as their stated and infallible Guide The other is the Teaching them further to know more of God and to observe all things whatever be commanded them And this last is it we are now to speak of and I shall add some sub-directions for your help How to Learn oâ— Christ. Sâ—ct 2. Directions for Learning of Christ as our Teacher Direct 1. § 2. Direct 1. Remember who it is that is your Teacher that he is the Son of God that knoweth his Fathers will and is the most faithful infallible Pastor of the Church There is neither ignorance nor negligence nor ambition nor decâ—it in him to cause him to conceal the mind of God There is nothing which we need to know which he is not both able and willing to acquaint us with Direct 2. § 3. Direct 2. Remember what it is that he Teacheth you and to what End That it is not how to sin and be damned as the Devil the world and the flesh would teach you nor how to satisfie your lusts or to know or do or attain the trifles of the world But it is how to be renewed to the Image of God and how to do his will and please him and how to be justified at his barr and how to escape everlasting fire and how to attain everlasting joys Consider this well and you will gladly learn of such a Teacher § 4. Direct 3. Let the Book which he himself hath indiâ—ed by his Spirit be the Rule and principal Direct 3. matter of your learning The Holy Scriptures are of Divine inspiration It is them that we must be Judged by and them that we must be Ruled by and therefore them that we must principally learn Mens Books and Teachings are but the means for our Learning this infallible word § 5. Direct 4. Remember that as it is Christs work to Teach it is yours to hear and read and study Direct 4. and pray and practise what you hear Do your part then if you expect the benefit You come not to the School of Christ to be idle Knowledge droppeth not into the sleepy dreamers mouth Dig for it as for Silver and search for it in the Scriptures as for a hidden treasure Meditate in them day and night Leave it to miserable fools to contemn the wisdom of the most high § 6. Direct 5. Fix your eye upon himself as your pattern and study with earnest desire to follow Direct 5. The imitation of Christ. his holy example and to be made conformable to him Not to imitate him in the works which were proper to him as God or as Mediator but in his Holiness which he hath proposed to his disciples for their imitation He knew how effectuall a perfect example would be where a perfect doctrine alone would be less regarded Example bringeth doctrine nearer to our eye and heart It maketh it more observable and telleth us with more powerful application such you must be and
up thy self or if thou hast thought evil lay thy hand upon thy mouth § 13. Direct 12. Cast out vain and sinful thoughts in the beginning before they settle themselves Direct 12. and make a dwelling of thy heart They are easiliest and safeliest resisted in the entrance Thy heart will give them rooting and grow familiar with them if they make any stay Besides it shews the greater sin because there is the less resistance and the more consent If the will were against them it would not let them alone so long Yea and their continuance tendeth to your ruine It is like the câ—nâ—inuance of poyson in your bowels or fire in your thatch or a spie in an armie As long as they â—â—ay they are working toward your greater mischief If these flies stay long they will blow and multiply They will make their nests and breed their young and you will quickly have a swarm of sins § 14. Direct 13. Take â—eed lâ—st any practical error corrupt your understandings or lest you be engaged Direct 13. in any ill design For these will command your thoughts into a course of sinful attendance and service to their ends He that erreth and thinks his sin is his virtue or his duty will indulge the thoughts of it without controul Yea he will drive on his mind to such cogitations and steal from the authority and word of God the motives and incentives of his sin As false prophets speak against God in the name of God and against his word as by the pretended authority of his word so an â—rring mind will fetch its arguments from God and from the Scripture for those sinful thoughts which are against God and Scripture And if evil thoughts will so hardly be kept out when we plead the authority of God and his word against them and do the best we can to hinder them how will they prevail when you plead the authority of God and the sacred Scriptures for them and take it to be your duty to kindle and promote them For instance all the sinful thoughts by which the Romish Clergy are contriving the support of their Kingdom of darkness in the world and the continuance of their tyranny in the Church are but the products of their error which â—â—lls them that all this should be done as pleasing to God and profitable to the Church All the blâ—â—dy thoughts of persecutors against the Church and holy ways of Christ have been cherished by this 〈◊〉 thought John 16. 23. The time cometh that whoever killeth you will Think that he doth God service and thâ—se things they will do unto you because they have not known the Father nor me All Pâ—uls bloody contrivances and practices against the Church did come from this Act. 26. 9. I verilâ— thought with my self that I ought to do many things contrary to the name of Iesus of Nazareth which thing I also did All the scornful and reproachful thoughts and speeches of many of the ungodly against a holy life are hence 1 Pet. 4. 4. They think it strange that you run not with them tâ— excess of ryâ—t speaking evil of you The vain babling of hypocrites who cheat their souls with idle lip-labour instead of the spiritual service from the heart and the sacrifice of fools who offer God some outward thing while they deny him their hearts and holy obedience do proceed from this that They think to be heard for their much babling Matth. 6. 7. and they consider not that they do evil Ecâ—l 5. 1. All the self-flattery and presumption of the ungodly and consequently all their ungodly lives are much from their erroneous thoughts He that thinketh he is something when he is nothing deceiveth himself Gal. 6. 3. O come into the light and forsake your darkness For sinful thoughts are like hobgoblins and hags that fly from the light and like worms and serpents that creep into holes and crawl and gender in the dark § 15. Direct 14. Remember what an opening of thoughts there will be when you come into the Direct 14. light either here by conviction or at the furthest at the day of judgement Then you will be ashamed to see what filth and vanity you entertained and with what dross and rubbish you stust your minds When the light comes in what abundance of things will you see to your astonishment in the dungeon of your hearts which now you take no notice of Remember that all your hidden thoughts must â—one day be brought into the open light Say not that this is a thing impossible because they are so numerous For God who seeth them all at once and causeth his sun to illuminate so many millions at once can make you see them all at once and yet distinctly and see the shame and filthiness of every one of them § 16. Direct 15. When you find that some thoughts of sin and vanity are following you still for Direct 15. all that you can do you must not therefore plunge your souls into so much sollicitousness fear and trouble as may discourage and distract your mind but wait on God in the complacential and obediential way of cure It is the Tempters method to keep sinners utterly careless of their thoughts and senseless of any sin that is in them as long as he can and when that hope faileth him he will labour to make a humbled obedient soul so sensible of the sin of his thoughts and so careful about them as to confound him and cast him into melancholy discouragement and despair and then he will have no command of his thoughts at all but they will be as much ungoverned another way and feed continually upon terror The end of this temptation is to distract you and confound you The pretence of the Tempter will be contrary to his end For while he driveth you with terrors to think of nothing else but what you have been or are thinking on and to make your own thoughts the only or principal matter of your thoughts he will confound you and make you undisposed to all good and unable to govern your thoughts at all But if you principally study the excellencies of God and Godliness and take the course which tends to make Religion pleasant to you and withall keep up an aweful obedience to God this Complacential obedience will best prevail § 17. Direct 16. Therefore deliver up your hearts to Christ in Love and duty and consecrate Direct 16. your thoughts entirely to his service and keep them still exercised on him or in his work and this Siâ—ut â—gnis in aqua durare nâ—n potest ita nequeâ—urpâ—s cogitatio in Dei amante Quoniam omnis qui Dei amator est etiam laboris amans est Caeteruâ— labor volunâ—arius naturaliter voluptati inimicus existit Marcus Ereâ— will most effectually cure them of vanity and sin If you have a friend that you love entirely you will not feed swine in the room that must entertain him
genuine 1. There is a zeal and activity meerly Natural which is the effect of an active temperature of body 2. There is an affected zeal which is hypocritical about things that are good when men speak and make an outward stir as if they were truly zealous when it is not so 3. There is a selfish zeal when a proud and selfish person is fervent in any matter that concerneth himself for his own opinions his own honour his own estate or friends or interest or any thing that is his own 4. There is a partial factioâ—s zeal when errour or pride or worldliness hath engaged men in a party and they think it is their duty or interest at least to side with the Sect or Faction which they have chosen they will be zealous for all the Mat. 23. 15. Opinions and wayes of their espoused Party 5. There is a superstitious Childish carnal zeal for small indifferent inconsiderable things Like that of the Pharisees and all such hypocrites for their Washings and Fastings and other ceremonious Observances 6. There is an envious malicious zeal against those that have the precedency and cross your desires or cloud your honour in the World or that contradict you in your conceits and ways such is that at large described Iam. 3. 7. There is a pievish contentious wrangling zeal that is assaulting every man who is not squared just to your conceits 8. There is a malignant zeal against the Cause and Servants of the Lord which carryeth men to persecute them See that you take not any of these or any such like for holy zeal § 3. If you should so mistake these mischiefs would ensue 1. Sinful zeal doth make men The mischiefs of false zeal doubly sinful As holy zeal is the fervency of our grace so sinful zeal is the intention and fervency of sin 2. It is an honouring of sin and Satan as if sin were a work and Satan a Master worthy to be fervently and diligently followed 3. It is the most effectual violent way of sinning making men do much evil in a little time and making them more mischievous and hurtful to others than other sinners are 4. It blindeth the judgement and maketh men take truth for falshood and good for evil and disableth Reason to do its office 5. It is the violent resister of all Gods means and teacheth men to rage against the truth that should convince them It stops mens ears and turns away their hearts from the Counsel which would do them good 6. It is the most furious and bloody persecutor of the Saints and Church of Jesus Christ It made Paul once exceeding mad against them Act. 26. 10 11. and shut them up in Prison and punish them in the Synagogues See Jam. 3. and câ—mpel them to blaspheam and persecute them even unto strange Cities and vote for their death Thus concerning zeal he persecuted the Church Phil. 4. 6. 7. It is the turbulent disquieter of all Societies A destroyer of Love a breeder and fomenter of contention and an enemy to order peace and quietness 8. It highly dishonoureth God by presuming to put his name to sin and errour and Rom. 10. 2. Act. 21. 20 22. to entitle him to all the wickedness it doth Such zealous sinners commit their sin as in the Name of God and fight against him ignorantly by his own pretended or abused authority 9. It is an impenitent way of sinning The zealous sinner justifieth his sin and pleadeth reason or Scripture for it and thinketh that he doth well yea that he is serving God when he is murdering his Servants Ioh. 16. 2. 10. It is a multiplying sin and maketh men exceeding desirous to have all others of the sinners mind The zealous sinner doth make as many sin with him as he can Yea if it be but a zeal for small and useless things or about small Controversies or Opinions in Religion 1. It sheweth a mind that 's lâ—mentably strange to the tenour of the Gospel and the mind of Christ and the practice of the great substantial things 2. It destroyeth Charity and peace and breedeth censuring and abusing others 3. It dishonoureth holy zeal by accident making the prophane think that all zeal is no better than the foolish passion of deceived men 4. And it disableth the persons that have it to do good even when they are zealous for holy truth and duty the people will think it is but of the same nature with their erroneous zeal and so will disregard them § 4. The signs of holy zeal are these 1. It is guided by a right Judgement It is a zeal for The signs of holy zeal Truth and Good and not for falshood and Evil Rom. 10. 2. 2. It is for God and his Church or cause and not only for our selves It consisteth with meekness and self-denyal and patience as to our own concernments and causeth us to prefer the interest of God before our own Numb 12. 3. Exod. 32. 19. Gal. 4. 12. Act. 13. 9 12. 3. It is always more careful of the substance than the circumstances It preferreth great things before small It contendeth not for small Controversies to Mat. 23. 22 23. Tit. 2. 14. the loss or wrong of greater truths It extendeth to every known truth and duty but in due proportion being hottest in the greatest things and coolest in the least It maketh men rather zealous of good works than of their controverted Opinions 4. Holy Zeal is alway charitable It is not cruel 2 Pet. 2. 7 8. â—â—â—â—k 9. 4. 1 Cor. 5. and bloody nor of a hurting disposition Luk. 9. 55. but is tender and merciful and maketh men burn with a desire to win and save mens souls rather than to hurt their bodies 1 Cor. 13. Zeal against the sin is conjunct with Love and pity to the sinner 2 Cor. 12. 21. 5. Yet it excludeth that foolish pity which cherisheth the sin Rev. 2. 2. 1 King 15. 13. 6. True zeal is tender of the Churches Unity and Peace It is not a dividing tearing zeal It is first pure and then peaceable gentle and easie to be intreated full of mercy and good fruits Jam. 3. 17. 7. True zeal is impartial and is Gâ—n 38. 24. 2 Sam. 12. 5. as hot against our own sins and our Childrens and other relations sins as against anothers Mat. 7. 4. 8. True zeal respecteth all Gods Commandments and is not hot for one and contemptuous of another It aimeth at perfection and stinteth not our desires to any lower degree It maketh a man desirous to be like to God even Holy as he is Holy It consisteth principally in the fervour of our Love to God when false Zeal consisteth principally in censorious wranglings against other mens actions or opinions It first worketh towards good and then riseth up against the hindering-evil 9. It maketh 2 Cor. 8. 3. Act 18. 25. Exod. 36. 6. a man laborious in holy duty to God and diligent in
children speaking of them when thou â—ittest in thy house and when thou walkest by the way and when thou lyest down and when thou risest up and thou shalt write them upon the door posts of thy house and upon your Gates that your dayes may be multiplyed and the dayes of your children The like words are in Deut. 6. 6 7 8. where it is said And thou shalt teach them diligently unto thy children So Deut. 4. 9. Teach them thy sons and thy sons sons Here there is one part of Family Duty viz. Teaching children the Laws of God as plainly commanded as words can express it Arg. 2. From these texts which commend this Gen. 18. 18 19. All the Nations of the Earth shall be blessed in him for I know him that he will command his children and his houshold after him and they shall keep the way of the Lord and it was not only a command at his death what they should do when he was dead For 1. It cannot be imagined that so holy a man should neglect a Duty all his life time and perform it but at death and be commended for that 2. He might then have great cause to question the efficacy 3. As God commandeth a diligent inculcating precepts on Children so no doubt it 's a practice answerable to such precepts that is here commended And it is not bare teaching but commanding that is here mentioned to shew that it must be an improvement of Authority as well as of knowledge and elocution So 2 Tim. 3. 15. Of a child Timothy knew the Scripture by the teaching of his Parents as appeareth 2 Tim. 1. 5. Arg. 3. Eph. 6. 4. Bring them up in the nurture and admontion of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated nurture signifieth both Instruction and Correction shewing that Parents must use both Doctrine and Authority or force with their Children for the Matters of the Lord and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated admonition signifieth such Instruction as putteth Doctrine into the mind and chargeth it on them and fully storeth their minds therewith And it also signifieth chiding and sometimes correction And it 's to be noted that Children must be brought up in this The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying carefully to nourish importeth that as you feed them with milk and bodily food so you must as carefully and constantly feed and nourish them with the nurture and admonition of the Lord. It is called the nurture and admonition of the Lord because the Lord commandeth it and because it is the Doctrine concerning the Lord and the Doctrine of his teaching and the Doctrine that leadeth to him Arg. 4. Prov. 22. 6. Train up a child in the way where he should go and when he is old he will not depart from it Arg. 5. From all those places that charge Children to hearken to the instructions of their Parents Prov. 1. 8. My Son hear the Instruction of thy Father and forsake not the law of thy Mother Prov. 6. 20. is the like and 3. 22. with many the like Yea the Son that is stubborn and rebellious against the Instruction and Correction of a Father or Mother in Gluttony Drunkenness c. was to be brought forth to the Magistrate and stoned to death Deut. 21. 18 19 20. Now all the Scriptures that require Children to â—ear their Parents do imply that the Parents must teach their Children for there is no hearing and learning without teaching But lest you say that Parents and Children are not the whole family though they may be and in Abrahams case before mentioned the whole houshold is mentioned the next shall speak to other relations Arg. 6. 1 Pet. 3. 7. Likewise ye Husbands dwell with them your wives according to knowledge and Eph. 5. 25 26. Love your Wives as Christ loved the Church and gave himself for it that he might sanctifie and cleanse it And this plainly implies that this knowledge must be used for the Instruction and sanctification of the Wife 1 Cor. 14. 34 35. Women must keep silence in the Church for it is not permitted unto them to speak but they are to be under obedience as also saith the Law If they will learn any thing let them ask their Husbands at home Which shews that at home their Husbands must teach them Arg. 7. Col. 3. 22 23 24 25. Eph. 6. 5 6 7 8. Servants must be obedient unto their Masters as unto Christ and serve them as serving the Lord Christ and therefore Ministers must command in Christ. Arg. 8. A fortiori fellow Christians must exhort one another daily while it is called to day lest any be hardened by the deceitfulness of sin much more must the Rulers of families do so to Wives Children and Servants 1 Pet. 4. 11. If any speak it must be as the Oracles of God much more to our own Families Col. 3. 16. Let the Word of God dwell in you richly in all wisdom teaching and admonishing one another and much more must a man do this to Wife Children and Servants than to those more remote Arg. 9. Those that are to be chosen Deacons or Bishops must be such as Rule their own Children and their own houshold well 1 Tim. 3. 4 12. Now mark 1. That this is one of those Christian virtues which they were to have before they were made Officers therefore other Christians must have and perform it as well as they 2. It is a Religious Holy Governing such as a Minister is to exercise over his flock that is here mentioned which is in the things of God and salvation or else the comparison or argument would not suit ver 5. For if a man know not how to rule his own house how shall he rule the Church of God But of this more before I would say more on this point but that I think it is so clear in Scripture as to make it needless I pass therefore to the next Prop. 3. Family Discipline is part of Gods solemn Worship or Service appointed in his Word This is Prop. 3. not called Worship in so near a sense as some of the rest but more remotely yet so it may well be called in that 1. It is an Authoritative Act done by commission from God 2 Upon such as disobey him and as such 3. And to his Glory yea and it should be done with as great solemnity and reverence as other parts of worship The Acts of this discipline are first denying the ungodly entrance into the family 2. Correcting 3. Or casting out those that are in I shall be but brief on these 1. The first you have 2 Ioh. 10. If there come any to you and bring not this Doctrine receive him not into your house neither bid him God speed for he that biddeth him God speed is partaker of his evil deeds 2. The Duty of correcting either by corporal sensible punishment or by withdrawing some benefit is so commonly required in Scripture especially towards Children that
you as your superiours and not as your inferiours See that they fare as well as your selves yea though you got not your riches by their means yet even for your being you are their debtors for more than that § 12. Direct 12. Imitate your Parents in all that is good both when they are living and when they Direct 12. are dead If they were lovers of God and of his word and service and of those that fear him let their example provoke you and let the love that you have to them engage you in this imitation A wicked child of godly Parents is one of the most miserable wretches in the world With what horror do I look on such a person How near is such a wretch to Hell When Father or Mother were eminent for Godliness and daily instructed them in the matters of their salvation and prayed with them and warned them and prayed for them and after all this the children shall prove covetous or drunkards or whoremongers or prophane and enemies to the servants of God and deride or neglect the way of their religious Parents it would make one tremble to look such wretches in the face For though yet there is some hope of them alas it is so little that they are next to desperate when they are hardned under the most excellent means and the light hath blinded them and their acquaintance with the wayes of God hath but turned their hearts more against them what means is left to do good to such resisters of the grace of God as these The likeliest is some heavy dreadful judgement O what a woful day will it be to them when all the prayers and tears and teachings and good examples of their religious Parents shall witness against them How will they be confounded before the Lord And how sad a thought is it to the heart of holy diligent Parents to think that all their prayers and pains must witness against their graceless children and sink them deeper into Hell And yet alas how many such woful spectacles are there before our eyes and how deeply doth the Church of Gâ—d 〈…〉 by the malice and wickedness of the children of those Parents that taught them better and walked before them in a holy exâ—mplary life But if Parents be ignorant superstitious idolatrous Pâ—pish or prophane their children are forward enough to imitate them Then they can say Our fâ—r fâ—â—hers were of this mind and we hope they are saved and we will rather imitate them than such in 〈…〉 ting reformers aâ— you As they said to Ieremy Chap. 44. 16 17 18. As for the word that 〈…〉 hast spoken to us in the name of the Lord we will not hearken to thee But we will burn incense to the Queen of Heaven as we have done we and our Fathers our Kings and our Princes in the Cities of Judah and in the Streets of Jerusalem for then we had plenty of victuals and were well and saw no evil But since we left off to burn incense to the Queen of Heaven we have wanted all things and have been consumed by the sword and famine Thus they walk after the imagination of their hearts and after Baalim the false Worship which their Fathers taught them Jâ—r 9. 14. And they forget Gods name as their Fathers did forget it Jâ—r 23. 27. They and their Fathers have transgressed to this day Ezek. 2. 3. Yea they harden their necks and do worse than their Fathers Jer. 7. 26. Thus in error and sin they can imitate their fore-fathers when they should rather remember 1 Pet. 1. 18 19. that it cost Christ his blood to redeem men from their vain conversation received by tradition from their Fathers And they should penitently confess as Dan. 9. 8. O Lord to us belongeth confusion of face to our Kings to our Princes and to our Fathers because we have sinned against thee v. 16. And as Psal. 106. 6. We have sinned with our Fathers c. Saith God Jer. 16. 11 12 13. Behold your Fathers have forsaken me and have not kept my Law and ye have done worse than your Fathers therefâ—re I will cast you out c. Jer. 43. 9. Have ye forgotten the wickedness of your Fathers and the wickedness of the Kings of Judah and your own wickedness they are not humbled even unto this day v. 21. Zâ—ch 1. 4. Be not as your Fathers to whom the former Prophets have cryed saying Turn ye now from your evil wayes but they did not hear Mal. 3. 7. Even from the dayes of your Fathers ye are gone away from mine Ordinances and have not kept them Return unto me and I will return unto you Ezek. 20. 18. Walk ye not in the Statutes of your Fathers So v. 27. 30 36. Follow not your Fathers in their sin and error but follow them where they follow Christ 1 Cor. 11. 1. CHAP. XII The special Duties of Children and Youth towards God THough I put your duty to your Parents first because it is first learned yet your Duty to God immediately is your greatest and most necessary duty Learn these following Precepts well § 1. Direct 1. Learn to understand the Covenant and Vow which in your Baptism you made Direct 1. with God the Father the Son and the Holy Ghost your Creator Redeemer and Regenerater and when you well understand it renew that Covenant with God in your own persons and absolutely deliver up your selves to God as your Creator Redeemer and Sanctifier your Owner your Ruler and your Father and felicity Baptism is not an idle Ceremony but the solemn entring into Covenant with God in which you receive the greatest mercies and bind your selves to the greatest duties It is but the entring into that way which you must walk in all your lives and a vowing that to God which you must be still performing And though your Parents had authority to promise for you it is you that must perform it for it was you that they obliged If you ask by what authority they obliged you in Covenant to God I answer by the authority which God had given them in Nature and in Scripture as they oblige you to be Subjects of the King or as they enter your names into any Covenant by lease or other contract which is for your benefit And they do it for your good that you may have part in the blessings of the Covenant And if you grudge at it and refuse your own consent when you come to age you lose the benefits If you think they did you wrong you may be out of Covenant when you will if you will renounce the Kingdom of Heaven But it is much wiser to be thankful to God that your Parents were the means of so great a blessing to you and to do that again more expresly by your selves which they did for you and openly with thankfulness to own the Covenant in which you are engaged and live in the performance and in the comforts of it
satisfaction for our sins and Risen from the dead and conquered death and Satan and is ascended and Glorified in Heaven and that he is the King and Teacher and High Priest of the Church That he hath made a new Covenant of Grace and pardon and offered it in his Scriptures and by his Ministers to the World and that those that are sincere and faithful in this Covenant shall be saved and those that are not shall remedilâ—sly be damned because they reject this Christ and Grace which is the last and only remedy And here open to them the nature of this Covenant that God doth offer to be our Reconciled God and Father and Felicity and Christ to be our Saviour to forgive our sins and reconcile us unto God and renew us by his spirit and the Holy Spirit to be our sanctifier to illuminate and regenerate and confirm us and that all that is required on our part is such an unfeigned consent as will appear in the performance in our serious endeavours Even that we wholly give up our selves to be renewed by the holy spirit to be justified taught and Governed by Christ and by him to be brought again to the Father to Love him as our God and End and to live to him and with him for ever But whereas the temptations of the Devil and the allurements of this deceitful world and the desires of the flesh are the great enemies and hinderances in our way we must also consent to renounce all these and let them go and deny our selves and take up with God alone and what he seeth meet to give us and to take him in Heaven for all our portion And he that consenteth unfeignedly to this Covenant is a member of Christ a justified reconciled Child of God and an heir of Heaven and so continuing shall be saved and he that doth not shall be damned This is the Covenant that in Baptism we solemnly entred into with God the Father Son and Holy Ghost as our Father and Felicity our Saviour and our Sanctifier This in some such brief explication you must familiarly open to them again and again § 10. Direct 10. When you have opened the Baptismal Covenant to them and the Essentials of Direct 10. Christianity cause them to learn the Creed the Lords Prayer and the Ten Commandments And tell them the Uses of them that man having three Powers of soul his Understanding his Will and his Obediential or executive power all these must be sanctified and therefore there must be a Rule for each And that accordingly the Creed is the summary Rule to tell us what our Understandings must Believe and the Lords Prayer is the summary Rule to direct us what our wills must desire and our tongues must ask and the Ten Commandments is the summary Râ—le of our Practice And that the Holy Scripture in general is the more large and perfect Rule of all And that all that will be taken for true Christians must have a General implicite Belief of all the Holy Scriptures and a particular explicite Belief Desire and sincere practice according to the Creeds Lords Prayer and ten Commandments § 11. Direct 11. Next teach them a short Catechism by memory which openeth these a little Direct 11. more fully and then a larger Catechism The shorter and larger Catechism of the Assembly are very well fitted to this use I have published a very brief one my self which in eight Articles or Answers containeth all the essential points of Belief and in One Answer the Covenant-consent and in four Articles or Answers more containeth all the substantial parts of Christian duty The answers are some of them long for Children But if I knew of any other that had It is in my 〈…〉 and by it self so much in so few words I would not offer this to you because I am conscious of its imperfections But there are very few Catechisms that differ in the substance Which ever they learn let them as they go have your help to understand it and let them keep it in memory to the last § 12. Direct 12. Next open to them more distinctly the particular part of the Covenant and Catechism Direct 12. And here I think this Method most profitable for a family 1. Read over to them the best expositions that you can get on the Creed the Lords Prayer and the Ten Commandments which are not too large to confound them nor too brief so as to be hardly understood For a summary Mr. Brinsleyes True watch is good but thus to read to them such as Mr. Perkins on the Creed and Dr. King on the Lords Prayer and Dod on the Commandments are fit so that you may read one Article one Petition and one Commandment at a time And read these over to them divers times 2. Besides this in your familiar discourse with them open to them plainly one Head or Article of Religion at a time and another the next time and so on till you come to the end And here 1. Open in one discourse the nature of man and the Creation 2. In another or before it the nature and attributes of God 3. In another the fall of man and especially the Corruption of our nature as it consisteth in an inordinate inclination to earthly and fleshly things and a backwardness or averseness or enmity to God and Holiness and the Life to come and the nature of sin and the impossibility of being saved till this sin be pardoned and these natures renewed and restored to the Love of God and Holiness from this Love of the world and fleshly pleasures 4. In the next discourse open to them the doctrine of Redemption in general and the Incarnation and natures and person of Christ particularly 5. In the next open the Life of Christ his fulfilling the Law and his overcoming the Tempter his humble life and contempt of the world and the end of all and how he is exemplary and imitable unto us 6. In the next open the whole Humiliation and suffering of Christ and the pretenses of his persecutors and the Ends and Uses of his suffering death and burial 7. In the next open his Resurrection the proofs and the Uses of it 8. In the next open his Ascension Glory and Interâ—ession for us and the Uses of all 9. In the next open his Kingly and Prophetical offices in General and his making the Covenant of Grace with man and the nature of that Covenant and its effects 10. In the next open the Works or Office of the Holy Ghost in General as given by Christ to be his Agent in men on earth and his great witness to the world and particularly open the extraordinary gift of the spirit to the Prophets and Apostles to plant the Churches and indite and seal the holy Scripture and shew them the authority and use of the holy Scriptures 11. In the next open to them the ordinary works of the Holy Ghost as the Illuminater Renewer
to make further enquiry and so when the soul is come so far as to see the same truths by supernatural Grace in the supernatural revelation of the Holy Scriptures then they become more effectual and saâ—ing which before were known but preparatorily And so the same Truths are then both the objects of Knowledge and of faith § 20. 4. Having acquainted you with mans ultimate End and Happiness in the life to come the 4. To know that Christ faith Repentance and obedience is the way to it next thing to be taught you by the Ministers of Christ is that Christ as our Saviour and faith and repentance and sincere obedience to be performed by us through his grace is the way to Heaven or the means by which we must attain this end Though the Knowledge of the Preachers wisdom piety and credibility remove some impediments which would make the receiving of this the more difficult to you yet you are not to take it barely on his word as a point of humane faith but you are to call for his proof of it that you may see better reasons than his affirmations for the entertainment of it § 21. 5. The proof that he will give you is in these two Propositions 1. Gods Revelations are all 5. To know that this is True because God hath revealed it or it is his Word true 2. This is one of Gods Revelations This is an argument Whatsoever God saith is true But this God saith Therefore this is true The first Proposition you â—re not to take upon the trust of his word but to learn of him as a Teacher to know it in its proper Evidence For it is the formal object of your faith The veracity of God is first known to you by the same Evidence and means as you know that there is a God And then it is by the force of this that you believe the particular truths which are the material object of faith 2. And the second Proposition that God hath revealed this is orderly to be first proved and so received upon its proper evidence and not taken meerly upon your Teachers word Yet if you do believe him by a humane faith as a man that is likely to know what he saith and this in order to a Divine faith it will not hinder but help your Divine faith and salvation and is indeed no more than is your duty § 22. Here not 1. That primarily these two Great Principles of faith God is True and this is Gods revelation are not themselves Credenda the Material objects of Divine faith but of Knowledge ☞ 2. That yet the result of both is de fide matter of faith 3. And the same principles are secondarily de fide as it is that there is a God For though they are first to be known by natural evidence yet when the Scripture is opened to us we shall find them there revealed And so the same thing may be the object both of knowledge and of faith 4. And Faith it self is a sort of Knowledge For though humane faith have that uncertainty in its premises for the most part as forbiddeth us to say properly I know this to be true because such a man said it Yet Divine faith hath that certainty which may make it an excellent sort of Knowledge as I have proved copiously elsewhere In believing man we argue thus Whatsoever so wise and honest a man saith is credible that is most ☞ likely to be true But this he saith Therefore c. But in believing God we argue thus Whatever God saith is credible that is as infallible truth But this God saith Therefore c. So that the word Credible signifieth not the same thing in the two arguments nor is Divine Faith and Humane faith the same § 23. 6. The next thing that the Preacher hath to teach you is the proof of the foresaid Minor 6. To knâ—w that the Gospel is his Word Proposition for the Major was proved in the proof of a Deity And that is thus The Gospel which Christ and his Apostles first Preached and is now delivered in the Sacred Scriptures is the Word or infallible revelation of God But this doctrine that Christ with faith and Repentance and obedience on our parts are the way to life Eternal is the Gospel which Christ and his Apostles first Preached c. Therefore it is the Word of God For the Minor you need not take your Teachers word if you can read for you may see it in the Books of which more anon But the Major is that which all men will desire to be assured of that the Gospel is Gods word And for that though a Belief of your Teacher is a help and good preparatory yet you are not there to stop but to use him as a Teacher to shew you the Truth of it in the proofs else you must take any thing for Gods Word which your Teacher affirmeth to be such And the proof which he will give you must be some Divine attestation which may be shewed to those whom we would convince § 24. 7. This Divine attestation which he is next to shew you hath many parts that it may be 7. The Divine attestation of the Gospel compleat and satisfactory 1. Gods antecedent Testimony 2. His inherent or impressed testimony 3. His adherent concomitant Testimony 4. His subsequent Testimony 1. Gods Antecedent Testimony by which he attesteth the Gospel is the train of Promises Prophesies Types and the preparing Ministry of Iohn which all foretold Christ and were fulfilled in him 2. Gods impressed ☞ testimony is that Image and superscription of God in his Governing-wisdom Holiness and Love which is unimmitably engraven on the Gospel as an Image upon a seal which is thereby made the Instrument to imprint the same on other things Thus as the Sun the Gospel shineth and proveth it self by its proper light 3. The conâ—omitant attestation of God is that of multitudes of certain uncontrouled miracles done by Christ and his Apostles which proved the approving hand of God and oblige all rational creatures to believe a testimony so confirmed to them Among these Christs own Resurrection and Ascension and the Gifts of his Apostles are the chief 4. The subsequent attestation of God is the power and efficacy of the Gospel in calling and sanctifying unto Christ a peculiar people zealous of good works and directing and confirming them against all temptations and torments to the end Producing that same Image of God on the souls of his Elect which is more perfectly engraven on the word it self making such changes and gathering such a people unto God as no other doctrine ever did And all these four attestations are but one even the Holy Spirit ☞ who is become the great witness of Christ and his Gospel in the World viz. 1. The spirit of Prophesie is the antecedent attestation 2. The Holy Image which the spirit hath Printed on the Gospel it self
sight the same industry that is necessary to a thorough acquaintance with other History is necessary to the same acquaintance with this 4. That the common beginning of receiving all such historical truths is first by Believing our Teachers so far as becometh Learners and in the mean time going on to Learn till we come to know as much as they and upon the same historical Evidence as they 5. That if any man be here necessitated to take more than others upon the trust or belief of their Teachers it is long of their Ignorance and therefore if such cry out against their taking things on trust it is like a mad mans raving against them that would order him or as if one should reproach a Nurse for feeding Infants and not letting them feed themselves Oportet discentem credere He that will not believe his Teacher will never learn If a Child will not believe his Master that tells him which are the Letters the Vowels and Consonants and what is their power and what they spell and what every word signifieth in the Language which he is teaching him will he be ever the better for his teaching 6. That he that knoweth these historical matters no otherwise than by the belief of his particular Teacher may nevertheless have a Divine and saving faith For though he believe by a humane faith that these things were done that this is the same Book c. yet he believeth the Gospel it self thus brought to his knowledge because God is true that hath attested it Even as it was a saving faith in Mary and Martha that knew by their eyes and ears and not only by Belief that Lazarus was raised and that Christ preached thus and thus to them but believed his Doctrine to be true because of Gods Veracity who attested it 7. That it is the great wisdom and mercy of God to his weak and ignorant people to provide them Teachers to acquaint them with these things and to â—ou chsafe them such a help to their salvation as to make it a standing Office in his Church to the end of the world that the Infants and ignorant might not be cast off but have Fathers and Nurses and Teachers to take care of them 8. But specially mark that yet these Infants have much disadvantage in comparison of others that know all these matters of fact by the same convincing evidence as their Teachers And that he that followeth on to learn it as he ought may come to prove these subservient matters of fact by such a concurrence of evidences as amounteth to an infalibility or moral certainty beyond meer humane faith as such As e. g. an illiterate person that hath it but from others may be certain that it is indeed a Bible which is ordinarily read and preached to him and that it is so truly translated as to be a sufficient Rule of faith and life having no mistake which must hazard a mans salvation Because the Bible in the Original tongues is so commonly to be had and so many among us understand it and there is among them so great a contrariety of judgements and interests that it is not possible but many would detect such a publick lye if any should deal falsly in so weighty and evident a case There is a Moral certainty equal to a Natural that some actions will not be done by whole Countreys which every individual person hath power and natural liberty to do As e. g. there is no man in the Kingdom but may possibly kill himself or may fast to morrow or may lye in bed many dayes together And yet it is certain that all the people in England will do none of these So it is possible that any single person may lye even in a palpable publick case as to pretend that this is a Bible when it is some other Book or that this is the same Book that was received from the Apostles by the Churches of that age when it is not it c. But for all the Countrey and all the world that are competent witnesses to agree to do this is a meer impossibility I mean such a thing as cannot be done without a Miracle yea an universal Miracle And more than so it is impossible that God should do a Miracle to accomplish such an universal wickedness and deceit whereas it is possible that natural causes by a Miracle may be turned out of course where there is nothing in the nature of God against it as that the Son should stand still c. We have a certainty that there was a Iulius Caesar a William the Conquerour an Aristotle a Cicero an Augustine a Chrysostome and that the Laws and Statures of the Land were really enacted by the Kings and Parliaments whose names they bear because the Natural and Civil interestâ— of so many thousands that are able to detect it could never be reconciled here to a deceit When Judges and Counsellors Kings and Nobles and Plaintiffs and Defendants utter enemies are all agreed in it it is more certain to a single person than if he had seen the passing of them with his eyes So in our case when an Office was stablished in the Church to read and preach this Gospel in the Assemblies and when all the Congregations took it as the Charter of their salvation and the Rule of their faith and life and when these Pastors and Churches were dispersed over all the Christian world who thus worshipped God from day to day and all Sects and enemies were ready to have detected a falsification or deceit it is here as impossible for such a Kind of History or Tradition or testimony to be false in such material points of fact as for one mans senses to deceive him and much more § 29. Thus I have at once shewed you the true order of the Preaching and proofs and receiving of the several matters of Religion and how and into what our Faith must be resolved and how far your Teachers are to be Believed And here you must specially observe two things 1. That there can be no danger in this Resolution of faith of derogating either from the work of the Holy Ghost or the Scriptures self-evidence or any other cause what ever Because we ascribe nothing to History or Tradition which was ascribed to any of these causes by the first Christians but only put our Reception by Tradition instead of their Reception immediately by sense Our receiving by infallible history is but in the place of their receiving by sight and not in the place of the self-evidence of Scripture or any testimony or teaching of the Spirit The method is exactly laid down Heb. 2. 3 4. How shall we escape if we neglect so great salvation which at the first began to be spoken by the Lord and was confirmed to us by them that heard him God also â—earing them witness both with signs and wonders and divers miracles and gifts of the Holy Ghost according to his own will
exercise and to a fixed Charge as thou hast now a Call to the Office in general 9. Yet every Bishop or Pastor by his Relation to the Church Universal and to mankind and the interest of Christ is bound not only as a Christian but as a Pastor to do his best for the common good and not to cast wholly out of his care a particular Church because another hath the oversight of it Therefore if an Heretick get in or the Church fall to Heresie or any pernicious error or sin the neighbour Pastors are bound both by the Law of Nature and their Office to interpose their Counsel as Ministers of Christ and to prefer the substance before pretended order and to feek to recover the peoples souls though it be against their proper Pastors will And in such a case of necessity they may ordain degrade excommunicate and absolve in anothers charge as if it were a vacuity 10. Moreover it is one thing to excommunicate a man out of a particular Church and another thing for many associated Churches or Neighbours to renounce Communion with him The special 1 Cor. 5. Tit. 3. 10. 2 Thess. 3. 6 14. Pastors of particular Churches having the Government of those Churches are the special Governing Judges who shall or shall not have Communion as a member in their Churches But the neighbour-Pastors of other Churches have the power of Judging with whom they and their own flocks will or will 2 John 10. Rev. 2. 14 15 2â— not hold Communion As e. g. Athanasius may as Governour of his flock declare any Arrian-member excommunicate and require his flock to have no Communion with him And all the neighbour Pastors though they excommunicate not the same man as his special Governours yet may declare to all their flocks that if that man come among them they will have no Communion with him and that at distance they renounce that distant Communion which is proper to Christians one with another and take him for none of the Church of Christ. Quest. 25. Whether Canons be Laws And Pastors have a Legislative Power ALL men are not agreed what a Law is that is what is to be taken for the proper sense of that Word Some will have the name confined to such Common Laws as are stated durable Rules for the subjects actions And some will extend it also to personal temporary verbal Precepts and Mandates such as Parents and Masters use daily to the children and servants of their families And of the first sort some will confine the name Laws to those acts of Soveraignty which are about the common matters of the Kingdom or which no interiour Officer may make And others will extend it to those Orders which by the Soveraigns Charter a Corporation or Colledge or School may make for the subregulation of their particular societies and affairs I have declared my own opinion de nomine fully elsewhere 1. That the definition of a Law in the proper general sense is To be A sign or signification of the Reason and Will of the Rector as such to his subjects as such instituting or antecedently determining what shall be Due from them and to them Jus efficiendo Regularly making Right 2. That these Laws are many more wayes diversified and distinguished from the efficient sign subjects matter end c. than is meet for us here to enumerate It is sufficient now to say 1. That stated Regulating Laws as distinct from temporary Mandates and Proclamations 2. And Laws for Kingdoms and other Common-wealthy in regard of Laws for Persons Schools Families c. 3. And Laws made by the Supream Power as distinct from those made by the derived authority of Colleges Corporations c. called By-Laws or Orders For I will here say nothing of Parents and Pastors whose Authority is directly or immediately from the efficiency of Nature in one and Divine Institution in the other and not derived efficiently from the Magistrate or any man 4. That Laws about great substantial matters distinct from those about little and mutable circumstances c. I say the first sort as distinct from the second are Laws so called by Excellency above other Laws But that the rest are univocally to be called Laws according to the best definition of the Law in Genere But if any man will speak otherwise let him remember that it is yet but lis de nomine and that he may use his liberty and I will use mine Now to the Question 1. Canons made by Virtue of the Pastoral Office and Gods General Laws in Nature or Scripture for regulating it are a sort of Laws to the subjects or flocks of those Pastors 2. Canons made by the Votes of the Laity of the Church or private part of that society as private are no Laws at all but Agreements Because they are not acts of any Governing power 3. Canons made by Civil Rulers about the circumstantials of the Church belonging to their Office as orderers of such things are Laws and may be urged by moderate and meet civil or corporal penalties and no otherwise 4. Canons made by Princes or inferiour Magistrates are no Laws purely and formally Ecclesiastical which are essentially Acts of Pastoral power But only Materially Ecclesiastical and formally Magistratical 5. No Church Officers as such much less the people can make Laws with a Co-active or Coâ—rcive sanction that is to be enforced by their Authority with the Sword or any corporal penalty mulct or force This being the sole priviledge of Secular Powers Civil or Oâ—conomical or Scholastick 6. There is no obligation ariseth to the subject for particular obedience of any Law which is evidently against the Laws of God in Nature or holy Scripture 7. They are no Laws which Pastors make to people out of their power As the Popes c. 8. There is no power on earth under Christ that hath Authority to make Universal Laws to bind the whole Church on all the earth or all mankind Because there is no Universal Soveraign Civil or Spiritual Personal or Collective 9. Therefore it is no Schism but Loyalty to Christ to renounce or separate from such a society of ☜ Usurpation nor no disobedience or rebellion to deny them obedience 10. Pastors may and must be obeyed in things Lawful as Magistrates if the King make them Magistrates Though I think it unmeet for them to accept a Magistracy with the Sword except in case of some rare necessity 11. Is Pope Patriarchs or Pastors shall usurp any of the Kings Authority Loyalty to Christ and him and the Love of the Church and State oblige us to take part with Christ and the King against such Usurpation but only by lawful means in the compass of our proper place and Calling 12. The Canons made by the Councils of many Churches have a double nature As they are made for the people and the subjects of the Pastors they are a sort of Laws That is They oblige by the derived
that nothing is of it self and directly any part of the Christian Religion which is not there 6. It instituteth those Sacraments perfectly which are the seals of Gods Covenant with man and the delivery of the benefits and which are the Badges or Symbols of the Disciples and Religion of Christ in the World 7. It determineth what Faith Prayer and obedience shall be his appointed means and Conditions of Justification Adoption and Salvation And so what shall be Professed and Preached in his name to the World 8. It is a perfect Instrument of donation or Conveyance of our Right to Christ and of Pardon and Justification and Adoption and the Holy Spirits assistances and of Glory As it is Gods Covenant promise or deed of gift 9. It instituteth certain Ministers as his own Church officers and perfectly describeth their office as instituted by him 10. It instituteth the form of his Church Universal which is called his body And also of Particular holy societies for his Worship And prescribeth them certain Duties as the Common Worship there to be performed 11. It determineth of a weekly day even the first to be separated for and used in this holy Worship 12. It is a perfect General Rule for the Regulating of those things which it doth not command or forbid in particular As that all be done wisely to edification in charity peace concord season order c. 13. It giveth to Magistrates Pastors Parents and other Superiours all that power by which they are authorized to oblige us under God â—o any undetermined particulars 14. It is the perfect Rule of Christs Judging Rewarding and punishing at last according to which he will proceed 15. It is the only Law that is made by Primitive Power 16. And the only Law that is made by Inâ—allâ—ble wisdom 17. And the only Law which is faultless and hath no thing in it that will do the subject any harm 18. And the only Law which is from Absolute Power the Rule of all other Laws and from which Psal. 12. 6. 19. 7 8 9 10. Psal. 119. there is finally no appeal Thus far the holy Scripture with the Law of nature is our perfect Rule But not in any of the following respects 1. It is no particular revelation or perfect Rule of natural Sciences as Physicks Metaphysicks c. 2. It is no Rule for the Arts for Medicine Musick Arithmetick Geometry Astronomy Grammar Râ—eâ—orick Logick nor for the Mechanicks as Navigation Architecture and all the Trades and occupations of men no not Husbandry by which we have our food 3. It is no particular Rule for all the muâ—able subordinate duties of any societies It will not serve instead of all the Statutes of this and all other Lands nor tell us when the Terms shall begin and end nor what work every Parent and Master shall set his Children and Servants in his family c. 4. It is no full Rule in particular for all those Political principles which are the ground of humane Laws As whether each Republick be Monarchical Aristocratical or Democratical What person or of what Family shall Reign Who shall be his Officers and Judges and how diversified so of his Treasury Munition Coin c. 5. It is no Rule of Propriety in particular by which every man may know which is his own Land or house or goods or Cattle 6. It is no particular Rule for our natural actions what meat we shall eat what Cloaths we shall wear So of our rest labour c. 7. It is no particular Law or Rule for any of all those Actions and Circumstances about Religion or Gods own Ordinances which he hath only commanded in general and left in specie or particular to be determined by man according to his General Laws But of these next Quest. 131. What Additions or humane Inventions in or about Religion not commanded in Scripture are lawful or unlawful Answ. 1. THese following are unlawful 1. To feign any new Article of faith or doctrine any Deut. 12. 32. Rev. 2â— 18. Col. 2. 18 19 20 21 22 23. 16 17. Mat. 15. 3 8 9. Gal. 1. 8 9. Jer. 5. 12. Jer. 14. 14. 23 25 26 32. Ezek. 13 9 19. 22. 28. Zeâ—h 13. 2 3 4 5 6. precept promise threatning prophesie or revelation and falsly to father it upon God and say that it is of him or his special Word 2. To say that either that is written in the Bible which is not or that any thing is the sense of a Text which is not and so that any thing is a sin or a duty by Scripture which is not Or to father Apocryphal Books or Texts or words upon the spirit of Christ. 3. To make any Law for the Church universal or as obligatory to all Christians which is to usurp the soveraignty of Christ For which treasonable Usurpation it is that Protestants call the Pope Antichrist 4. To add new parts to the Christian Religion 5. To make any Law which it did properly belong to the Universal Soveraign to have made if it should have been made at all Or which implyeth an accusation of ignorance oversight errour or omission in Christ and the holy Scriptures 6. To make new Laws for mens inward Heart-duties towards God 7. To make new Sacraments for the fealing of Christs Covenant and Collation of his benefits therein contained and to be the publick Tesserae Badges or Symbols of Christians and Christianity in the World 8. To feign new Conditions of the Covenant of God and necessary means of our Justification Adoption and salvation 9. To alter Christs instituted Church-Ministry or add any that are supra-ordinate co-ordinate or derogatory to their office or that stand on the like pretended ground and for equal ends 10. To make new spiritual societies or Church-forms which shall be either supra-ordinate co-ordinate Gal. 2. 5. or derogatory to the Forms of Christs Institution 11. Any impositions upon the Churches be the thing never so lawful which is made by a pretended Act. 15. 28 24 25. 2 Cor. 10. 8. 13. 10. 1 Cor. 14. 5 12 26. 2 Cor. 12. 19. Eph. 4. 12 16 1 Tim. 1 4. power not derived from God and the Redeemer 12. Any thing that is contrary to the Churches good and Edification to justice charity piety order unity or peace 13. Any unnecessary burden imposed on the Consciences of Christians especially as necessary either to their salvation communion liberty or peace 14. And the exercise of any power pretended to be either Primitive and underived or Infallible or Impeccable or Absolute 15. In general any thing that is contrary to the Authority matter form obligation honour or ends of the Laws of God in Nature or Scripture 16. Any thing which setteth up those Judaical Laws and Ceremonies which Christ hath abrogated in that form and respect in which he abrogated them 17. Where there is a doubt among sober Conscionable Christians lest in obeying man they should sin against
those doctrines against which no Minister shall be allowed to preach and according to which he is to instruct the people 3. To be a testimony to all neighbour or forreign Churches in an heterodox contentious and suspicious age how we understand the Scriptures for the Confuting of scandals and unjust suspicions and the maintaining Communion in Faith and Charity and Doctrine Quest. 144. May not the Subscribing of the whole Scriptures serve turn for all the foresaid ends without Creeds Catechisms or Confessions Answ. BY Subscribing to the Scriptures you mean either Generally and Implicitly that All in them is True and Good though perhaps you know not what is in it Or else particularly and explicitly that every point in it is by you both understood and believed to be true In the first sense it is not sufficient to salvation For this Implicite faith hath really no act in it but a Belief that all that God faith is true which is only the formal object of faith and is no more than to believe that there is a God for a Lyar is not a God And this he may do who never believed in Christ or a word of Scripture as not taking it to be Gods Word yea that will not believe that God forbiddeth his beastly life Infidels ordinarily go thus far In the second sense of an explicite or particular Actual belief the belief of the whole Scriture is enough indeed and more than any man living can attain to No man understandeth all the Scripture Therefore that which no man hath is not to be exacted of all men or any man in order to Ministration or Communion While 1. No man can subscribe to any one Translation of the Bible that it is not faulty being the work of defectible man 2. And few have such acquaintance with the Hâ—brew and Chaldee and Greek as to be able to say that they understand the Original Languages perfectly 2. And no man that understands the words doth perfectly understand the matter It followeth that no man is to be forced or urged to subscribe to all things in the Scriptures as particularly understood by him with an Explicite faith And an Implicite is not half enough 2. The true Mean therefore is the antient way 1. To select the Essentials for all Christians to be believed particularly and explicitely 2. To Collect certain of the most needful Integrals which Teachers shall not preach against 3. And for all men moreover to profess in General that they implicitely believe all which they can discern to be the holy Canonical Scripture and that all is true which is the Word of God Forbearing each other even about the number of Canonical Books and Texts And it is the great wisdom and mercy of God which hath so ordered it that the Scripture shall 1 Cor. 8. 1 2. 13. 1 2 3 4. 1 Cor. 8. 3. Rom. 8. 28. have enough to exercise the strongest and yet that the weakest may be ignorant of the meaning of a thousand sentences without danger of damnation so they do but understand the Marrow or Essentials and labour faithfully to increase in the knowledge of the rest Quest. 145. May not a man be saved that believeth all the Essentials of Religion as Coming to him by Verbal Tradition and not as contained in the holy Scriptures which perhaps he never knew Answ. 1. HE that believeth shall be saved which way ever he cometh by his belief So be it it be sound as to the object and act that is If it contain all the Essentials and they be predominantly Believed Loved and practised 2. The Scriptures being the Records of Christs Doctrine delivered by Himself his Spirit and his Apostles it is the Office of Ministers and the duty of all Instructers to open these Scriptures to those they teach and to deliver particulars upon the authority of these Inspired sealed Records which contain them 3. They that thus receive particular truths from a Teacher explaining the Scripture to them do receive them in a subordination to the Scripture Materially and as to the Teachers part though not formally and as to their own part And though the Scripture authority being not understood by them be not the formal object of their faith but only Gods authority in general 4. They that are ignorant of the being of the Scripture have a great disadvantage to their faith 5. Yet we cannot say but it may be the case of thousands to be saved by the Gospel delivered by Tradition without resolving their faith into the authority of the Scriptures For 1. This was the case of all the Christians as to the New Testament who lived before it was written And there are several Articles of the Creed now necessary which the Old Testament doth not reveal Matth. 16. 16. Rom. 10. 9 10 13 14 15. 2. This may be the case of thousands in Ignorant Countreys where the Bible being rare is to most unknown 3. This may be the case of thousands of Children who are taught their Creed and Catechism before they understand what the Bible is 4. This may be the case of thousands among the Papists where some perverse Priests do keep not only the Reading but the Knowledge of the Scriptures from the people for fear lest they should be taught to resolve their faith into it and do teach them only the Articles of Faith and Catechism as known by the Churches tradition alone Quest. 146. Is the Scripture fit for all Christians to read being so obscure Answ. 1. THe Essentials and points necessary to salvation are plain 2. We are frequently and vehemently commanded to delight in it and meditate John 5. 39. Psalm 1. 2. Deut. 6. 11. Psal. 19. 7 8 9 10 11. 2 Tim. 3. 15. Psal. 119. 98 105. 133. 148. Acts 17. 11. Acts 8. in it day and night to search it to teach it our very children speaking of it at home and abroad lying down and rising up and to write it on the posts of our houses and on our doors c. 3. It is suited to the necessity and understanding of the meanest to give light to the simple and to make the very foolish wise 4. The antient Fathers and Christians were all of this mind 5. All the Christian Churches of the world have been used to Read it openly to all even to the simplest And if they may Hear it they may Read the same words which they hear 6. God blessed the ignorant Ethiopian Eunuch when he found him Reading the Scriptures though he knew not the sense of what he read and sent him Philip to instruct him and convert him 7. Timothy was educated in the knowledge of the Scriptures in his childhood 2 Tim. 3. 15. Rom. 15. 4. Mat. 12. 24. 8. That which is written to and for all men may be read by all that can But the Scripture was written to and for all c. Object But there are many things in it hard to be understood Answ.
was an Ecclesiastical Usurper quoad personam that had no true Call to a Lawful Office shall after have a Call or if any thing fall out which shall make it our duty to Consent and Call him then the impediment from his Usurpation is removed 3. It is not lawful though the Civil Magistrate command us to swear obedience even in licitis honestis to such an Usurper whose Office it self is unlawful or forbidden by Christ as he is such an Officer No Protestant thinketh it lawful to swear obedience to the Pope as Pope nor do any that take Lay-Elders to be an unlawful Office think it lawful to swear obedience to them as such 4. If one that is in an unlawful Ecclesiastical Office be also at once in another that is lawful we may swear obedience to him in respect of the Lawful Office So it is Lawful to swear obedience to the Pope in Italy as a Temporal Prince in his own Dominions And to a Cardinal as Richelieu Mazarine Ximenes c. as the Kings Minister exercising a power derived from him So it is lawful for a Tenant where Law and Custome requireth it to swear fidelity to a Lay Elder as his Landlord or Temporal Lord and Master And so the old Non-conformists who thought the English Prelacy an unlawful Office yet maintained that it is Lawful to take the Oath of Canonical obedience because they thought it was imposed by the King and Laws and that we swear to them not as Officers claiming a Divine Right in the Spiritual Government but as Ordinaries or Officers made by the King to exercise so much of Ecclesiastical Jurisdiction under him as he can delegate according to the Oath of Supremacy in which we all acknowledge the King to be Supream in all Ecclesiastical Causes that is Not the Supream Pastor Bishop or Spiritual Key-bearer or Ruler but the Supream Civil Ruler of the Church who hath the power of the Sword and of determining all things extrinsick to the Pastoral Office and so of the Coercive Government of all Pastors and Churches as well as of other Subjects And if Prelacy were proved never so unlawful no doubt but by the Kings Command we may swear or perform formal obedience to a Prelate as he is the Kings Officer Of the Non-conformists judgement in this read Bradshaw against Canne c. 5. But in such a case no Oath to Inferiours is lawful without the Consent of the Soveraign power or at least against his will 6. Though it be a duty for the flock to obey every Presbyter yet if they would make all the people swear obedience to them all wise and conscionable Christians should dissent from the introduction of such a custome and deny such Oaths as far as lawfully they may that is 1. If the King be against it we must refuse it 2. If he be neutral or meerly passive in it we must refuse unless some apparent necessity for the Churches good require it 1. Because it favoureth of Pride in such Presbyters 2. Because it is a new Custome in the Church and contrary to the antient practice 3. It is not only without any authority given them by Christ that they exact such Oaths but Mat. 22. 4 10. Luke 22. 27 c. Mark 9. 35. 1 Pet. 5. 2 3. 1 Cor. 9. 19. 1 Cor. 4. 1. 2 Cor. 4. 5. also contrary to the great humility lowliness and condescension in which he describeth his Ministers who must be Great by being the servants of all 4. And it tendeth to corrupt the Clergy for the future 5. And such new impositions give just reason to Princes and to the People to suspect that the Presbyters are aspiring after some inordinate exaltation or have some ill project for the advancement of themselves 7. But yet if it be not only their own ambition which imposeth it but either the King and Laws command it or necessity require it for the avoidance of a greater evil it may be Lawful and a duty to take an Oath of Obedience to a Lawful Presbyter or Bishop Because 1. It is a ☜ duty to Obey them 2. And it is not forbidden us by Christ to promise or swear to do our duty even when they may sin in demanding such an Oath 8. If an Office be Lawful in the essential parts and yet have unlawful integrals or adjuncts or be abused in exercise it will not by such additions or abuses be made unlawful to swear Obedience to the Officer as such 9. If one Presbyter or Bishop would make another Presbyter or Bishop to swear obedience to him without authority the Case is the same as of the Usurpers before mentioned Quest. 154. Must all our preaching be upon a Text of Scripture Answ. 1. IN many Cases it may be lawful to preach without a Text to make Sacred Orations Act◠2 3. like Greg. Nazianzenes and Homilies like Macarius's Ephrem Syrus's and many other antients and like our own Church-Homilies 2. But ordinarily it is the fittest way to preach upon a Text of Scripture 1. Because it is our Luke 4. 18. very Office to Teach the people the Scripture The Prophets brought a new word or message from God but the Priests did but keep interpret and teach the Law already received And we are not Mal. 2. 7. successors of the inspired Prophets but as the Priests were Teachers of Gods received Word And this practice will help the people to understand our Office 2. And it will preserve the due esteem and reverence of the Holy Scriptures which the contrary practice may diminish Quest. 155. Is not the Law of Moses abrogated and the whole Old Testament out of date and therefore not to be Read publickly and preached on Answ. 1. THe Covenant of Innocency is ceased cessante subditorum capacitate as a Covenant or promise And so are the Positive Laws proper to Adam in that state and to many particular persons since 2. The Covenant mixt of Grace and Works proper to the Jews with all the Jewish Law as such was never made to us or to the rest of the world and to the Jews it is ceased by the coming and perfecter Laws and Covenant of Christ. 3. The Prophecies and Types of Christ and the Promises made to Adam Abraham and others of his Coming in the flesh are all fulfilled and therefore not useful to all the ends of their first making And the many Prophecies of particular things and persons past and gone are accomplished 4. But the Law of Nature is still Christs Law And that Law is much expounded to us in the Old Testament And if God once for another use did say This is the Law of Nature the truth of these words as a Divine Doctrine and Exposition of the Law of Nature is still the same 5. The Covenant of Grace made with Adam and Noah for all mankind is still in force as to the great benefits and main condition that is as to pardon given by it
own And the truth is after all later discoveries there is yet so much errour darkness uncertainty and confusion in the Philosophy of every pretending sect the Peripateticks the Stoicks the Pythagoreans and Platonists much more the Epicureans the Lullianists the Cartesians Act. 17. 18 19 c. Eph. 4. 18 19. Hos. 4. 1. 6. 6. Psal. 119. 99. 2 Pet. 3. 18. 2 Pet. 1. 3 5 8. â—ol 2. 3. 3. 10. Phil. 3. 8. Eph. 3. 19. Eph. 1. 17. Rom. 1. 20 21 28. Eccl. 1. 16 17 18. 1 Cor. 8. 1 11. 1 Cor. 13. 2 3 4. Rom. 2. 20. Jâ—m 3. 13 14 17. Jer. 4. 22. 1 Cor. 8. 2. Telesius Campanella Patricius Gassendus c. that it is a wonder that any that ever throughly tryed them can be so weak as to glory much of the certainties and methods of any which hitherto are so palpably uncertain and full of certain errours We may therefore make use of all true humane learning Real and Organical And he is the happy Scholar who fasteneth upon the CERTAIN and the USEFUL parts well distinguished from the rest and truly useth them to their great and proper ends But niceties and fooleries which some spend their lives in for meer ostentation and also uncertain presumptions should be much neglected And the great certain necessary saving Verities of Morality and the Gospel must be dearly loved and thankfully imbraced and studiously learned and faithfully practised by all that would prove wise men at last Quest. 159. If we think that Scripture and the Law of Nature do in any point contradict each others which may be the standard by which the other must be tryed Answ. IT is certain that they never do contradict each other 2. The Law of Nature is either that which is very clear by Natural evidence or that which is dark as degrees of Consanguinity unfit for Marriage the evil of officious lies c. 3. The Scriptures also have their plain and their obscurer parts 4. A dark Scripture is not to be expounded contrary to a plain natural 1 Cor. 5. 1 2. Verity 5. A dark and doubtful point in Nature is not to be expounded contrary to a plain and certain Scripture 6. To suppose that there be an apparent contradiction in cases of equal clearness or doubtfulness is a case not to be supposed But he that should have such a dream must do as he would do if he thought two Texts to be contradictory that is he must better study both till he see his errour still remembring that natural evidence hath this advantage that it is 1. first in order 2. and 1 Joh. 1. 1 2 3. Heb. 2. 3 4. most common and received by all But supernatural evidence hath this advantage that it is for the most part the more clear and satisfactory Quest. 160. May we not look that God should yet give us more Revelations of his will than there are already made in Scripture Answ. YOu must distinguish between 1. New Laws or Covenants to mankind and new predictions or informations of a partiâ—ular person 2. Between what may possibly be and what we may expect as certain or probable And so I conclude 1. That it is certain that God will make no other Covenant Testament or Universal Law for the Government of mankind or the Church as a Rule of Duty and of Iudgement Because he hath oft told us Gal. 1. 7 8 9. Mat. 28. 20. 2. Thes. 1. 10 11. Mark 16. 15 16. that this Covenant and Law is perfect and shall be in force as our rule till the end of the world Obj. So it was said of the Law of Moses that it was to stand for ever yea of many Ceremonies in it Answ. 1. It is in the Original only for ages and ages or to generations and generations which we translate for ever when it signifieth but to many generations 2. It is no where said of Moses Law as such that it should continue either till the end of the world or till the day of Iudgement Rev. 14. 6. Rev. 22. 18 19. Heb. 7. 28 29. 1 Tim. 1. 16. Rom. 6. 22. Joh. 5. 22 24. 6. 27 40 47. 12. 50. Heb. 1. 7 8 9. as it is said of the Gospel And 3. It is not said that he will add no more to the former Testament but contrarily that he will make a new Covenant with them c. But here in the Gospel he peremptorily resolveth against all innovations and additions 2. It is certain that God will make no new Scripture or inspired word as an infallible universal Rule for the exposition of the word already written For 1. This were an addition which he hath disclaimed and 2. It would imply such an insufficiency in the Gospel to its ends as being not intelligible as is contrary to its asserted perfection and 3. It would be contrary to that established way for the understanding of the Scripture which God hath already setled and appointed for us till the end 3. It is certain that God will give all his servants in their several measures the help and illumination Eph. 1. 18 19. of his spirit for the understanding and applying of the Gospel 4. It is possible that God may make new Revelations to particular persons about their particular duties events or matters of fact in subordination to the Scripture either by inspiration vision or apparition or voice For he hath not told us that he never will do such a thing As to tell them what shall befall them or others or to say Go to such a place or dwell in such a place or do such a thing which is not contrary to the Scripture nor co-ordinate but only a subordinate determination of some undetermined case or the circumstantiating of an action 5. Though such Revelation and Prophesie be Possible there is no certainty of it in general nor Mic. 2. 11. 1 King 22. 21 22. 1 Joh. 4. 1 2. 2 Thes. 2. 2. any probability of it to any one individual person much less a promise And therefore to expect it or pray for it is but a presumptuous tempting of God 6. And all sober Christians should be the more cautelous of being deceived by their own Imaginations because certain experience telleth us that most in our age that have pretended to prophesie or to inspirations or revelations have been melancholy crackt-brained persons neer to madness who have proved to be deluded in the end And that such crazed persons are still prone to such imaginations 7. Therefore also all sober Christians must take heed of rash believing every Prophet or pretended spirit lest they be led away from the Sacred Rule and before they are aware be lost in vain expectations and conceits Quest. 161. Is not a third Rule of the Holy Ghost or perfecter Kingdom of Love to be expected as different from the Reign of the Creator and Redeemer Answ. 1. THe works ad extra and the Reign of the
Father Word and Spirit are undivided But yet some things are more eminently attributed to one person in the Trinity and some to another 2. By the Law and Covenant of Innocency the Creator eminently ruled Omnipotently And the Joh. 5. 22 25. Prov. 1. 20 21 c. Son Ruled eminently sapientially initially under the Covenant of promise or grace from Adam till his Incarnation and the descent of the Holy Ghost and more fully and perfectly afterward by the Holy Ghost And the Holy Ghost ever since doth Rule in the Saints as the Paraclete Advocate or Agent of Christ and Christ by him eminently by holy Love which is yet but initially But the same Holy Ghost by perfect Love shall perfectly Rule in Glory for ever even as the spirit of the Father and the Son We have already the Initial Kingdom of Love by the spirit and shall have the perfect Kingdom in Heaven And besides the initial and the perfect there is no other Nor is the perfect Kingdom to be expected before the day of judgement or our removal unto Heaven For our Kingdom is not of this World And they that sell all and follow Christ do make the exchange for Mat. 5. 11 12. Luk. 18. 22 23. Mat. 10. 41 32. Luk. 6. 23. 16. 20. 1 Cor. 12. 2 3. 5. 1 3 8. Mat. 18. 10. 1 Thes. 4. 17 18. Mar. 12. 25. 2 Pet. 3. 11 12 13. 1 Pet. 1. 4. Heb. 10. 34. 12. 23. Col. 1. 5. Phil. 3. 20. 21. a Reward in Heaven And they that suffer persecution for his sake must rejoice because their reward in Heaven is great And they that relieve a prophet or righteous man for the sake of Christ and that lose any thing for him shall have indeed an hundred fold in value in this life but in the world to come eternal life We shall be taken up in the clouds to meet the Lord in the air and so shall we ever be with the Lord And those are the words with which we must comfort one another and not Jewishly with the hopes of an earthly Kingdom And yet we look for a new Heaven and a new Earth wherein dwelleth righteousness according to his promise But who shall be the inhabitants and how that Heaven and Earth shall diffâ—r and what we shall then have to do with Earth Whether to be Overseers of that Righteous Earth and so to judge or Rule the World as the Angels are now over us in this World are things which yet I understand not Quest. 162. May we not look for Miracles hereafter Answ. THe answer to Quest. 160. may serve to this 1. God may work Miracles if he please Lâ—ke 23. 8. and hath not told us that he never will 2. But he hath not promised us that he will and therefore we cannot believe such a promise not expect them as a certain thing Nor may any pray for the gift of miracles 3. But if there be any probability of them it will be to those that are converting Infidel Nations when they may be partly of such use as they were at first 4. Yet it is certain that sometimes God still worketh Miracles But arbitrarily and rarely which may not put any individual person in expectation of them Object Is not the promise the same to us as to the Apostles and primitive Christians if we could but believe as they did Answ. 1. The promise to be believed goeth before the faith that believeth it and not that faith before the promise 2. The promise of the Holy Ghost was for perpetuity to sanctifie all believers 1 Cor. 1â— 2â— 29. Heb. 2. 3 4. John 1â— 41. But the promise of that special gift of Miracles was for a time because it was for a special use that is to be a standing seal to the truth of the Gospel which all after ages may be convinced of in point of fact and so may still have the use and benefit of And providence ceasing Miracles thus expoundeth the promise And if Miracles must be common to all persons and ages they would be as no Miracles And we have seen those that most confidently believed they should work them all fail But I have written so largely of this point in a set Disputation in my Treatise called The Unreasonableness of Infidelity fully proving those first Miracles satisfactory and obligatory to all following ages that I must thither now refer the Reader Quest. 163. Is the Scripture to be tryed by the Spirit or the Spirit by the Scripture and which of them is to be preferred Answ. I Put the question thus confusedly for the sake of those that use to do so to shew them how to get out of their own Confusion You must distinguish 1. Between the Spirit in it self considered and the Scripture in it self 2. Between the several operations of the Spirit 3. Between the several persons that have the Spirit And so you must conclude 1. That the Spirit in it self is infinitely more excellent than the Scripture For the Spirit is God and the Scripture is but the work of God 2. The operation of the Spirit in the Apostles was more excellent than the operation of the same Spirit now in us As producing more excellent effects and more infallible 3. Therefore the holy Scriptures which were the infallible dictates of the Spirit in the Apostles 1 Joh. 4. 1 2 6. John 18. 37. 8. 47. are more perfect than any of our apprehensions which come by the same Spirit which we have not in so great a measure 4. Therefore we must not try the Scriptures by our most spiritual apprehensions but our apprehensions Acts 17. 11 12. Matth. 5. 18. Rom. 16. 26. by the Scriptures that is we must prefer the Spirits inspiring the Apostles to indite the Scripture before the Spirits illuminating of us to understand them or before any present inspirations the former being the more perfect Because Christ gave the Apostles the Spirit to deliver us infallibly Matth. 28. 20. Luke 10. 16. his own Commands and â—o indite a Rule for following ages But he giveth us the Spirit but to understand and use that Rule aright 5. This trying the Spirit by the Scriptures is not a setting of the Scripture above the Spirit it Rev. 2. 2. Jude 17. a Pet. 3. â— Ephes. 4. 11 12. 1 Cor. 12. 28 29. Ephes. 2. 20. self but is only a trying the Spirit by the Spirit that is the Spirits operations in our selves and his Revelations to any pretenders now by the Spirits operations in the Apostles and by their Revelations recorded for our use For they and not we are called Foundations of the Church Quest. 164. How is a pretended Prophet or Revelation to be tryed Answ. 1. IF it be contrary to the Scripture it is to be rejected as a deceit Acts 17. 11. 1 Cor. 15. 3 4 John 10. 35. John 19. 24 28 36 37. 2. If it be the same thing which is
â—3 Rom. 8. 9. 1 John 3. 24. John 3. 5 6. Many Romish Priests and others do so without the Ministry of man to preserve deliver translate expound and preach it to the people 5. And those that think it sufficient to sanctifie men without the concourse of the Spirits illumination vivification and inward operation to that end 6. And they that say that no man can be saved by the knowledge belief love and practice of all the substantial parts of Christianity brought to him by Tradition Parents or Preachers who tell him nothing of the Scriptures but deliver him the Doctrines as attested by Miracles and the Spirit without any notice of the Book 7. And those that say that Scripture alone must be made use of as to all the History of Scripture Times and that it is unlawful to make use of any other Historians as Iosephus and such others 8. And they that say no other Books of Divinity but Scripture are useful yea or lawful to be read of Christians or at least in the Church 9. And they that say that the Scriptures are so Divine not only in Matter but in Method and Style as that there is nothing of humane inculpable imperfection or weakness in them 10. And those that say that the Logical Method and the phrase is as perfect as God was able to make them 11. And they that say that all passages in Scripture historically related are Moral Truths And so make the Devils words to Eve of Iob to Christ c. to be all true 12. And they that say that all passages in the Scripture were equally obligatory to all other places and ages as to those that first received them As the kiss of peace the Vails of women washing feet anointing the sick Deaconesses c. 13. And they that make Scripture so perfect a Rule to our belief that nothing is to be taken for certain that cometh to us any other way As natural knowledge or historical 14. And those that think men may not translate the Scripture turn the Psalms into Metre tune them divide the Scripture into Chapters and Verses c. as being derogatory alterations of the perfect Word 15. And those that think it so perfect a particular rule of all the Circumstances Mâ—des Adjuncts and external expressions of and in Gods Worship as that no such may be invented or added by man 1 Cor. 14. 33 40. 26. that is not there prescribed As Time Place Vesture Gesture Utensils Methods Words and many other things mentioned before 16. And those that Jewishly feign a multitude of unproved mysteries to lye in the Letters Orders Numbers and proper Names in Scriptures though I deny not that there is much mysterie which we little observe 17. They that say that the Scripture is all so plain that there is no obscure or difficult passages in them which men are in danger of wresting to their own destruction 18. And they that say that All in the Scripture is so necessary to salvation even the darkest Prophecies Heb. 5. 10 11 12. that they cannot be saved that understand them not all or at least endeavour not studiously and particularly to understand them 19. And they that say that every Book and Text must of necessity to salvation be believed to be Canonical and true 20. And those that say that God hath so preserved the Scripture as that there are no various readings Of which see Lud. Capellus Crit. Saâ—â— and doubtful Texts thereupon and that no written or printed Copies have been corrupted when Dr. Heylin tells us that the Kings Printer printed the seventh Commandment Thou shalt commit adultery All these err in over-doing III. The dangers of the former detracting from the Scripture are these 1. It injureth the Spirit who is the author of the Scriptures 2 It striketh at the foundation of our faith by weakning the Records which are left us to believe And emboldneth men to sin by diminishing the authority of Gods Law And weakneth our Hopes by weakning the promises 3. It shaketh the universal Government of Christ by shaking the anthority or perfection of the Laws by which he governeth 4. It maketh way for humane Usurpations and Traditions as supplements to the holy Scriptures And leaveth men to contrive to amend Gods Word and Worship and make Co-ordinate Laws and Doctrines of their own 5. It hindereth the Conviction and Conversion of sinners and hardneth them in unbelief by questioning or weakning the means that should convince and turn them 6. It is a tempting men to the Cursed adding to Gods Word IV. The dangers of over-doing here are these 1. It leadeth to downright Infidelity For when men find that the Scripture is imperfect or wanting in that which they fansie to be part of its perfection and to be really insufficient e. g. to teach men Physicks Logick Medicine Languages c. they will be apt to say It is not of God because it hath not that which it pretends to have 2. God is made the Author of defects and imperfections 3. The Scripture is exposed to the scorn and confutation of Infidels 4. Papists are assisted in proving its imperfection But I must stop having spoke to this point before in Quest. 35. and partly Quest. 30. 31. 33. more at large Quest. 167. How far do good men now Preach and Pray by the Spirit Answ. 1. NOt by such Inspiration of new matter from God as the Prophets and Apostles had which indited the Scriptures 2. Not so as to exclude the exercise of Reason Memory or Diligence which must be as much and more than about any common things 3. Not so as to exclude the use and need of Scripture Ministry Sermons Books Conference Examples Use or other means and helps But 1. The Spirit indited that Doctrine and Scripture which is our Rule for prayer and for preaching 2. The Spirits Miracles and works in and by the Apostles seal that doctrine to us and confirm Heb. 2. 3 4. 1 Peâ— 1. 2 22. 2 Thess. 1. 13. John 3. 5 6. Rom. 8. 9. Rom. 8. 15 16 26 27. 2 Tim. 1. 7. Nehem. 9. 20. Isa. 11 â— Ezek. 36. 26. 37. 14. Gal. 4. 6. Zech. 12. 10. Ezek. 18. 31. 11. 19. Rom. 7. 6. John 4. 23 24. 7. 38 39. 1 Cor. 2 10 11. 1 Cor. 6. 11 17. 2 Cor. 4. 13. Gal. 5. 5 16 17 18 25. Ephes. 3. 16. 5. 9 18. 6. 18. 1 Thess. 5. 19. our faith in it 3. The Spirit in our faithful Pastors and Teachers teacheth us by them to pray and preach 4. The Spirit by Illumination Quickning and Sanctification giveth us an habitual acquaintance with our sins our wants with the word of precept and promise with God with Christ with Grace with Heaven And it giveth us a Habit of holy Love to God and Goodness and Thankfulness for mercy and faith in Christ and the life to come and desires of perfection and hatred of sin And he
of his conscience that in simplicity and godly sincerity he had had his conversation in the world and not in fleshly wisdom 2 Cor. 1. 12. And this was Davids comfort 2 Sam. 22. 22 23 24. For I have kept the wayes of the Lord and have not wickedly departed from my God For all his judgements were before me and as for his Statutes I did not depart from them I was also upright before him and have kept my self from mine iniquity Therefore hath the Lord recompensed me according to my righteousness with the merciful thou wilt shew thy self merciful and with the upright thou wilt shew thy self upright Yea peace is too little exceeding joy is the portion and most beseeming condition of the upright Psal. 32. 11. Be glad in the Lord and rejoyce ye righteous and shout for joy all ye that are upright in heart Psal. 33. 1. Rejoyce in the Lord O ye righteous for praise is comely for the upright Psal. 64. 10. The righteous shall be glad in the Lord and trust in him and all the upright in heart shall glory Psal. 97. 11. Light is sown for the righteous and gladness for the upright in heart The Spirit that sanctifieth them will comfort them 4. As the Upright so their upright life and duties are specially delightful and acceptable to God Prov. 15. 8. The prayer of the upright is his delight Psal. 15. 2. Therefore God blesseth their duties to them and they are comforted and strengthened by experience of success Prov. 10. 29. The way of the Lord is strength to the upright but destruction shall be to the workers of iniquity Mic. 2. 7. Do not my words do good to him that walketh uprightly 5. No carnal policies no worldly might no help of friends nor any other humane means doth put a man in so safe a state as Uprightness of heart and life To walk uprightly is to walk surely because such walk with God and in his way and under his favour and his promise And if God be not sufficient security for us there is none Psal. 140. 13. Surely the righteous shall give thanks unto thy name the upright shall dwell in thy presence Prov. 11. 3 6. The integrity of the upright shall guide them but the perverseness of transgressors shall destroy them The righteousness of the upright shall deliver them but transgressors shall be taken in their own naughtiness 6. Lastly The failings and weaknesses of the Upright are pardoned and therefore they shall certainly be saved Rom. 7. 24 25. 8. 1. The upright may say in all their weaknesses as Solomon 1 Chron. 29. 17. I know also my God that thou tryest the heart and hast pleasure in uprightness As for me in the uprightness of my heart I have willingly offered all these things God will do good to them that are good and to them that are upright in their hearts Psal. 125. 4. The Upright love him Cant. 1. 4. and are loved by him No good thing will he withhold from them Psal. 84. 11. The way to right comforting the mind of man is to shew to him his uprightness Job 33. 23. And who so walketh uprightly shall be saved Prov. 28. 18. For the high way of the upright is to depart from evil and he that keepeth his way preserveth his soul Prov. 16. 17. I conclude with Psal. 37. 37. Mark the upright man and behold the just for the end of that man is peace § 4. II. The true Rules of an Upright life are these that follow Psal. 73. 25. 63. 3. 1 Cor. 4 3 4. Phil. 3. 8 9 18 19. Psal. 4. 7 8. Luke 12. 4. Mat. 6. 1 2 3. 1. He that will walk uprightly must be absolutely devoted and subjected unto God He must have a God and the true God and but one God not notionally only but in sincerity and reality He must have a God whose word shall be an absolute Law to him A God that shall command himself his time his estate and all that he hath or that he can do A God whose will must be his will and may do with him what he please and who is more to him than all the world whose Love will satisfie him as better than life and whose approbation is his sufficient encouragement and reward Luke 14. 26 27 33 34. Luke 18. 22. Mat. 6. 19 20. 1 John 2. 15. Phil. 3. 18 21. 2. His Hope must be set upon Heaven as the only felicity of his soul He must look for his Reward and the End of all his labours and patience in another world and not with the Hypocrite dream of a felicity that is made up first of worldly things and then of Heaven when he can keep the world no longer He that cannot that doth not in heart quit all the world for a heavenly treasure and venture his all upon the Promise of better things hereafter and forsaking all take Christ and everlasting happiness for his portion cannot be upright in heart or life 3. He must have an Infallible Teacher which is only Christ and the encouragement of pardoning John 12. 16. Joh. 15. 1 c. grace when he faileth that he sink not by despair And therefore he must live by faith on a Mediator And he must have the fixed principle of a Nature renewed by the Spirit of John 3. 5 6. Rom. 8. 8 9. 2 Tim. 3. 15. Isa. 8. 20. 1 Thess. 5. 12. Isa. 33. 22. James 4 12. Heb. 8. 10 16. Neh. 9. 13 14. Psal. 19. 7. 119. 1 2 3. Christ. 4. He that will walk uprightly must have a certain just infallible Rule and must hold to that and try all by it And this is only the Word of God The teachings of Men must be valued as helps to understand this Word and the judgements of our Teachers and those that are wiser than our selves must be of great authority with us in subordination to the Scripture But neither the Learned nor the Godly nor the Great must be our Rule in co-ordination with the Word of God 5. He that will walk uprightly must have both a solid and a large understanding to know things truly as they are and to see all particulars which must be taken notice of in all the cases which he must determine and all the actions which his integrity is concerned in 1. There is no walking uprightly Prov. 1. 5. 10. 23. 17. 27. 3. 4. Psal. 111. 10. Ephes. 1. 18. Acts 26. 18. Col. 1. 9. 2. 2. 2 Tim. 2. 7. 1 Cor. 14 15 20. Luke 24. 45. Mat. 15. 16. Ephes. 5. 17. 1 Tim. 1. 7. Prov. 8. 5. John 12. 40. 2 Pet. 2. 12. Rom. 3. 11. Mat. 13. 19 23 Isa. 52. 13. Hos. 14. 9. Prov. 14. 15 18. 18. 15. 22. 3. 8. 12. Ephes. 5. 15. Psalm 101. 2. in the dark Zeal will cause you to go apace but not at all to go Right if Judgement guide it not Erroneous zeal will make
Superiour must be reproved by a private inferiour And when it is done it must be done with great submission and respect An angry pievish person must be dealt with tenderly as you handle thorns but a duller sottish person must be more earnestly and warmly dealt with So also a greater sin must be roughly handled or with greater detestation than a less § 6. Direct 6. Take a fit season Not when a man is in drink or passion or among others Direct 6. where the disgrace will vex and harden him but in secret between him and you if his conversion be your end § 7. Direct 7. Do all in love and tender pity If you convince not the hearer that you do it in unfeigned Direct 7. love you must usually expect to lose your labour because you make not advantage of 2 Thess. 3. 15. 2 Cor. 2. 4. Gal. ◠1. 2 Tim. 2. 25. 1 Thess 5 13. his self-love to promote your exhortations Therefore the exhorting way should be more frequent than the reproving way For reproof disgraceth and exasperateth when the same thing contrived into an exhortation may prevail § 8. Direct 8. Therefore be as much or more in shewing the Good which you would draw them to as Direct 8. the evil which you would turn them from For they are never savingly converted till they are won to the Love of God and Holiness Therefore the opening of the riches of the Gospel and the Love of God and the Joyes of Heaven must be the greatest part of your treaty with a sinner § 9. Direct 9. And labour so to help him to a true understanding of the nature of Religion that Direct 9. he may perceive that it is not only a necessary but a pleasant thing All love delights It is the slander and misrepresentation of godliness by the Devil the World and the Flesh which maketh mistaken sinners shun it The way to convert them and win their hearts to it is to make them know how good and pleasant it is and to confute those calumnies § 10. Direct 10. Yet alwayes insert the remembrance of death and judgement and of Hell For Direct 10. the drowsie mind hath need to be awakened and Love worketh best when fear subserveth it It s hard to procure a serious audience and consideration of things from hardened hearts if the sight of death and Hell do not help to make them serious Danger which must be escaped must be known and thought on These things put weight and power into your speech § 11. Direct 11. Do all as with Divine authority and therefore have ready some plain Texts Direct 11. of Scripture for the duty and against the sin you speak of Shew them where God himself hath Col. 3. 16. said it § 12. Direct 12. Seasonable expostulations putting themselves to judge themselves in their answer Direct 12. hath a convincing and engaging force As when you shew them Scripture ask them Is not this the Word of God Do you not believe that its true Do you think he that wrote this knoweth not better than you or I c. § 13. Direct 13. Put them on speedy practice and prudently engage them to it by their promise Direct 13. As if you speak to a drunkard draw him to promise you to come no more at least of so long time into an Ale-house Or not drink Ale or Wine but by the consent of his Wife or some sober houshold friend who may watch over him Engage the voluptuous the unchaste and gamester to forsake the company which ensnareth them Engage the ungodly to read the Scripture to frequent good company to pray morning and night with a Book or without as they are best able Their promise may bring them to such a present change of practice as may prepare for more § 14. Direct 14. If you know any near you who are much fitter than your selves and liker to Direct 14. prevail procure them to attempt that which you cannot do succesifully At least when sinners perceive Ezek. 33. 34. Gal. 6. 1. Tit. 2. 4. that it is not only one mans opinion it may somewhat move them to reverence the reproof § 15. Direct 15. Put some good Book into their hands which is fittest to the work which you would Direct 15. have done And get them to promise you seriously to read it over and consider it As if it be for the conversion of a careless sinner Mr. Whateleys or Mr. Swinnocks Treatise of Regeneration or some other Treatise of Repentance and Conversion If it be for one that is prejudiced against a strict Religious life Mr. Allens Vindication of Godliness If it be an idle voluptuous person who wasteth pretious Time in Playes or needless recreations in gaming or an idle life Mr. Whateleys Sermon called The Redemption of Time If it be a prayerless person Dr. Prestons Saints Daily Exercise If it be a drunkard Mr. Harris Drunkards Cup And for many reigning particular sins a Book called Solomons Prescription against the Plague For directions in the daily practice of Godliness The Practice of Piety or Mr. Thomas Gouges Directions c. Such Books may speak more pertinently than you can and be as constant food to their sober thoughts and so may further what you have begun § 16. Direct 16. When you cannot speak or where your speaking prevaileth not mourn for them Direct 16. and earnestly pray for their recovery A sad countenance of Nehemiah remembered Artaxerxes of his Ezek. 9. 4. 2 Pet. 2. 7 8. duty A sigh or a tear for a miserable sinner may move his heart when exhortation will not He hath a heart of stone who will have no sense of his condition when he seeth another weeping for him § 17. Quest. But it is alwayes a duty to reprove or exhort a sinner How shall I know when it is Quest. my duty and when it is not Answ. It is no duty in any of these cases following 1. In general When you have sufficient reason to judge that it will do more harm than good and will not attain its proper end For God hath not appointed us to do hurt under pretence of duty It is no Means which doth cross the end which it should attain As prayer and preaching may be a sin when they are like to cross their proper end so also may reproof be 2. Therefore it must not be used when it apparently hindereth a greater good As we may not pray or preach when we should be quenching a fire in the Town or saving a mans life So when reproof doth exclude some greater duty or benefit it is unseasonable and no duty at that time Christ alloweth us to forbear the casting of pearls before Swine or giving that which is holy to Prov. 9. 7. 8. Matth 7. 6. Dogs because of these two Reasons forementioned It is no means to the contemptuous and they will turn again and all to