carriage without and some their deportment within the Pulpit we shall see only the chief of them In a Minister there is required 1. Courage Tit. 2.15 2. Sobriety 1 Tim. 3.2 3. Liberality 4. Docibility or aptness to teach 5. Temperance 6. Patience 1 Tim. 3.2 7. A Lover of good things and of good men 8. Holiness 9. Justice 1 Tit. 7.8 We must note that some of these cannot be known by the quickest eye No Bishop is omniscient to know the heart and therefore may ordain a man that wants many of these and also we must observe that a person may come for ordination with many or all of these and yet may backslide which takes not away the force of ordination The Angel of the Church of Ephesus fell from his first purity and love yet was an Angel still Rev. 2.4 5. he may loose his patience his temperance his holiness yet a Minister still and the power of preaching and administring the Sacraments and exercising the keys abide with him these ordinances not depending upon the quality of him that doth administer them more then the force of the Broad Seal of England depends upon the merits of my Lord Chancellour as shall God willing be proved in its own place To all these qualifications above named must be joyned competency of knowledge It is not every man that is just holy or patient must be ordained he must be of understanding competent for the work which competency appears in these particulars from Tit. 1.9 viz. 1. His adhering to the truth known not opinionated 2. In his ability to teach and that soundly for the edification of the Church according to that truth 3. In his dexterity in maintaining of that truth stopping the mouth of Gainsayers he that is so qualified cannot be refused ordination We say competently qualified ' For who is sufficient for these things SECT III. Let us see who they are that must thus ordain whose hands they be that by their laying on the person is qualified in an external way for the publick preaching of the word 1. Not their own Heb. 5.4 It is against the practise of the whole Church of God in all ages for any man though never so well gifted to separate himself or ordain himself as is clear in the examples of Stephen Nicanor c. Nay if it were in a mans own power to separate himself for the work of the Gospel Paul needed not to have left Titus in Creet to ordain Elders in every City Tit. 1.5 It is a practice beyond a president in the Church of Christ for one to ordain himself We read indeed how Frederick the second upon Easter day through necessity crowned himself with his own hands King of Ierusalem in Ierusalem but that ever man made himself a Priest in Ierusalem save Saul Ieroboam and such prophane Wretches whom God did curse even for so doing we read not Neither in old or new Testament is there any instance of one who set himself apart for holy functions or that thought himself qualified in an authoritative way to reach the Gospel upon the sufficiency of gifts as Courage Holiness Knowledge and the like if so Stephen Philip Prochorus c. needed never have been ordained Deacons Acts 6.3 4 5. Nor Paul nor Barnabas Apostle or Evangelist Acts 13.2 nor Timothy a Bishop or E'der 1 Tim. 4.14 2. Not the multitude Never did God give the power of ordination to the people in general before nor after Christ if so where two or three would please to meet they might ordain which in few dayes would make the Church of Christ conâ—ist of Shepherds rather then of sheep yea would make all Apostles all Teachers c. We find the contrary practised For when the multitude had chosen and nominated persons of honest report full of the holy Ghost and Wisdom thâ—y set them before the Apostles who prayed and lâ—id their hands on them Acts 6.3 6. yea as was said before the inhabitants of the Cities of Creet might have ordained Elders Titus might have gone forward with Paul In summe God never giving the people the power of ordination since the creation they can never deliver that power to any untill the dissolution of the world Presumptuous are they therefore that will take ordination from them impudent before the Lord therefore they that will presume to give that authority in matters of so great concernment as the word and Sacraments to any of their own body 3. Only Church officers or the Apostles successors they are only to teach and to baptize unto the end of the world Paul and the Presbytery ordains Timothy he ordains others and they others and so by a moral succession from the Apostles is the Ministerial office upheld but of this we have spoken It were too great a task for me to offer to wade into that troublesome discourse touching Episcopal or Presbyterial ordination least I should drown my self being but of small standing in the Church of Christ yet by vertue of that Proverb It is good to be sure Episcopacy is much to be preferred that being the most ancient way since if not before the Apostles departure from the world and albeit it hath some ruptures or breaches in some of the reformed Churches yet the Acts and Lawes of England make no ordination valid but what originally is Episcopal SECT IV. We are to behold the man thus separated for the Lords use For the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ Ephes. 4.12 We say we are to see what his duty is and what he is to perform amongst men The very naming of his ordination shewes you what he is to do and the distinction above named discovers his duty but to be more particular yet not large 1. He is to take all advantages and opportunities of preaching that word the preaching of which he is separâ—ted for 2 Tim. 4.1 2. The more wicked the times be he lives in the more bold and confident he ought to be 2 Tim. 4.3 yet this excludes not but that he may flee persecution Acts 9.25 3. In preaching of the Word he is to observe the proportion of faith Rom. 1â—2 6 4. He is to teach the word according to the capacity of his people 1 Cor. 14.9 the other parts of his duty are clear and obvious SECT V. Questions resolvedâ— Quest. 1. Whether ordination may better a Ministers gifts Quest. 2. Whether a Minister may renounce his ordination Quest. 3. Whether the Ministerial office be to continue alway in the world Quest. 4. Whether it be lawfull to hear an unordained man preach Quest. 5. Whether an ordained person may bear an office in the Common-wealth Quest 1. Whether Ordination may better a Ministers gifts Though this sacred ordinance be of no account with some yet to the conscionable Receiver it may be very advantageous For 1. It is an odinance of God alwayes practised in his Church it may appear at
in and run in It is dangerous to have or to suffer any to stand at the head of that way to call in Passengers from that road which leadeth unto life since men of themselves are apt and prone enough to turn from it and go in the contrary path 5. Religion is the foundation of States and Kingdoms and diversity of foundations will never keep up long a building herein we find those States in Scripture to stand surest whose Kings feared God and they that feared put down all false worship 6. Religion is the band and cord by which the unity of the State is preserved if there be heard diversities of Doctrine and the unity of Faith broken either the people are divided in their affections or among themselves and against their Princes or their Governours Hence proceed burnings emulations strifes envy malice sedition faction Rebellion Innovation treachery and disobedience and infinite more mischiefs Let me add two more 7. Let all diligence be used to keep out or subdue false Religions Satan will keep them in we know by the Proverb Where God hath his Church the Devil will whatever man do to the contrary have his Chappel A toleration seems to bring stones and timber for the enlarging of it and making it a Synagogue 8. The Angels of the Churches of Pergamos and Thyatira Rev. 2. are blamed for tolerating false Religions taking it for granted that there is but one true ziz the Catholick one of them had them tolerated possibly not by Law but by connivance and indulgence who taught the Doctrine of Balaam to eat things sacrificed to Idols and to commit fornication whether natural or spiritual and the Doctrine of the Nicholaitans which God did hate then and yet in this Age it passes for true Divinity with many The other suffered Iezâ—bel who called her self a Prophetess first to teach and then as a proper consequence to seduce our Praedicantiffs do the same and yet plead for a toleration since Paul gave out a Law concerning womens teaching I Tim. 2.12 we finde none but this Iezabel undertaking such an Office It is observable that the Angels of the Church are reproved for bearing with or suffering them so to do and they were the Church Officers Ministers or Bishops by which it seems they had power and authority to restrain and controul them to pull them out of their pulpits and to stop their mouths Whether they were Lords or no let their power and authority speak to do this was Lord-like in my apprehension and not to do it was a ground of Gods accusation Rev. 2.19 20. This Authority was it from heaven or of men If from Heaven then Church Officers have power to controul and put down both Balaam and Iezabel and to stop their mouths and yet not to be accused for Factious If of men then Church-Officers ought to put their power in execution and resist and stop the proceedings of lawless persons command that none hear Iezabel and stop the mouths of all irregular and presumptuous Teachers and not to be accused as busie-bodies and though they be yet let rather men accuse them for performing then God should accuse them for not doing their duty Yet if the Religions be such as do not overthrow the fundamentals of Truth or such as disturb not the Government established in that State Church or Kingdom wherein they be and that the Professor of those Religions be not factious ambitious or pertinarious having no other end in holding their opinions but Gods glory and the satisfaction of their own consciences and willing to be taught and be convinced of their errors diversities of Religions may be tolerated but in private only time may produce a renoâ—ncing of them when violence might harden them God hath his own times of Calling men and let the humble good honest Christian have his time Wise States Kings and Princes for this cause have granted a private toleration The very Turk who is zealous in his Religion grants this it is especially to be granted in times of great infection then indeed a total suppression in private of different opinions might prove and end in a great disturbance both to Church and State but Philosophandum est sed paucis Quest. 8. Wherein consists the Individuality or singleness the Vnity or Oneness of the true Church That the Catholick Church is but one is both asserted in Scripture and believed in our Creed and though it be scattered up and down through the world in every Kingdom Nation People Province Common-wealth Countreys and Dominions that are known in the earth from La Mairs Straits to Greenland from Sancta Creek to S. Ians yet differs no more then one member of the body differs from another the question then is this what is it that like Arteries and Ligatures Sinews and Nerves holds such a vast body together that the Church of God in this place is not a distinct Church of it self from that that is in another but only a part of it differing as a bone in the neck from that in the foot of the self same body one may be preaching or hearing the word in the Country of the Great Mogul another in Iapan and another in Pauls at London and yet he in one and the self same body And as the Sea receives divers names according to the Countreys she runs through though all but one Sea so the members of the Church Triumphant above in heaven and those of the Church Militant beneath make but one body differing only as a mans upper from his lower parts this Unity consists 1. In a consenting of all of them to the truth and doctrine of the Gospel for we know no Church but the Christian what ever is written by the holy Ghost through the Ministery of the Apostles and Disciples the best expositors of the prophets Psalms and Moses whether made in it and to be done or said to be fulfilled in it and done the whole society of the Church whereever they be scattered believes it and readily consents to it as a Canon of faith and manners 2. It consists in the consenting and unity in reference to the Sacraments of the Gospel the same Sacraments for number for nature that one part holds to be profitable for the Souls of men the same doth the other it is true there are many Churches that differ from another in more externall and Ceremoniall points it is the current doctrine of all reformed Churches and of England Art 34. that it is not necessary that ceremonies be alike in all places but may be altered as the People or Officers may teach and think meet but as touching the essentiall and necessary truths as the ends the uses the Author the profit of them all Christians of the Catholick Church hold one and the same thing 3. I consists in the consenting to and unity in holding the utilâ—â—y and necessity of hearing and obeying a Gospell ministery where it is to be had it is a Catholick
be taken Quest. 1. Whether swearing be an ordinance of or under the Gospel There are them that live about us and among us who denies that swearing is any part of Gospel worship and therefore though called thereunto refuse least they should sin but erroneously For 1. Swearing was no part of the Ceremonial law but used long before Moses and the ends of it are morall and therefore it is not abolished by the death of Christ. 2. It is prophesyed that the Church of the Gentils shall swear by the Lord and by the God of truth Isa. 65.16 Ier. 4.16 Implying that whereas they did swear by Baal and other false gods they should by knowledge be brought from that Idolatry and give that point of worship to the God of Heaven who alone is the true God 3. By a holy Apostle it is frequently done even by him who was an eminent preacher of the Gospel viz. St. Paul an oath is nothing but a calling of God to witnesse of the truth of that which is done or spoken that it may be received with the greater belief now how often doth that eminent servant of the Lord Jesus deliver himself in the very substance of an oath as God is my witnâ—sse Rom. 1.9 God is my record Pâ—il 1.8 God is my witnesse 1 Thes. 2.5 10. God knoweth 2 Cor. 11 11 31. Before â—od I lie not Gal. 1.20 I say the truth in Châ—istiâ—n Christ I lie not Rom. 9.1 As the truth of Christ is in me 2 Cor. 11.10 I speak the truth in Christ and lye not 1 Tim. 2.7 All which are as substantial oaths as any we read of in the oâ—d â—â—â—pensation 4. Even in the close of the Gospel we find a holy Angell to swear Rev. 10.6 we pray that the will of God may be done by uâ— as it is done by the hoâ—y Angels and hear we have an Anâ—ell for greater certainty sealing his threatning by an oath From these reasons we may without errour conclude that the oâ—dinance of swearing is in full force and power under the Gospell to all intents and purposes any thing that our adversaries can bâ—ing to the Contrary notwithstanding Those texts Math. 5.34 and Iames 5.12 speaks of swearing in our common communication and of such oathes as are sworn by the creatures as may appear by the contexts not of Judicial swearinâ— oâ— any other kind of oathes when necessity and authority draws men to it for clearing of the truth and ending of controversie against which the Gospel speakes not one word but confirms it by severall passages yea St. Paul writing to the Hebrews says Heb. 6.16 That an oath for confirmation is to men an end of all strife not that it was but it is q.d. while I am writing and preaching now when the found of the Gospell is gone over all the world is an oath the end of strife and that not to some only but to men i.e. to all sorts of men whether Jew or Gentile now had it been a sin to have used an oath under the Gospell for that end we should have heard of it in this most proper place or in some other And if any will be contentious let them consider that Pauls before God I lye not 1 Gal. 20. and the Angells by him that lives for ever is more then yea yea and yet who dare reprove either of them of sin To this doctrine consents the reformed Churches of Helva Art 30. of Ausp Art 16. of England Art 39. the Art itself is this Art 39. of the Church of England As we confesse that vain and rash swearing is forbidden Christian men by our Lord Iesus Christ and James his Apostle so we judge that Christian religion doth not prohibit but that a man may swear when the Magistrate requireth in a cause of faith and Charity so it be done according to the Prophets teaching in Iustice Iudgement and truth Quest. 2 Whether the Oaths of Allegiance and Supremacy required by the Kings of England c. of their Subjects may lawfully be taken That Covenants or oaths in cases of necessity or suspition may be made by the subjects of a land to their lawful Prince appears by that Act of Iehoiadah at the Coronation of King Iehoash 2 King 11.17 where we have the footsteps of a Coronation and allegiance oath but to come to the matter in hand either of these oaths may lawfully be taken For 1 Swearing is a Gospell Ordinance and therefore under the Gospell may be performed being ratified taken and used by a holy Apostle and blessed Angell 2 There is nothing in them oaths that is contrary to the word of God God who made the heavens is only called to testifie the reallity of the intentions 3 The taking of them gives assurance to his Majesty of his Subjects faithfulnesse and loyalty and indeed as the case now stands he may be suspected of disloyalty that will not satisfie the law in that particular 4. It is but equall that subjects swear to defend his Majesties honours and prerogatives since he hath sworn to maintain his subjects rights and properties Next swear not at all the grand objection is his Majesties supremacy But 1 It is under Christ none acknowledgeth him as absolute head of the Church that being his sole prerogative who is King of Kings and it would be considered whether God hath not made as good and as many Laws touching the government of the State as he hath for that of the Church yet who will thence conclude that the Magistrate is not supreame in civill affairs that is next immediately under God For no otherwise is he head that is governour of the Church 2 It is only to exclude the Popes Authority His holinesse at Rome looks upon all Kings and Emperours as his Vassals and servants and did he not exalt him above all that are called Gods he would want one mark of the Antichrist 1 Thes. 2.4 by the way they being called Gods we are to know that none on earth no no Presbytery their superior nor contain the Pope therfore pretending a power over the Church making himself or giving out himself as head of all civil Ecclesiastical officers and withall making the Church to be so absolute a distinst body from the state that no state officer whether the King though he only be supream ought in the least to meddle with it or if he do to be excommunicated or deposed for his presumption this power is by this Oath taken from the Pope and given to him that is the true as the Pope makes the Church to be so absolute a distinct body from the state as that the state hath nothing to do with it or in it there are them in our dayes to be quit with the Pope that would have no Church officer in the least to meddle with the state supposing such an absolutnesse in the one that it hath no coherence with or dependance upon the other in this absolute sence the
is himself and his Cardinals saies it a poor bolster God knows for a man to place his rest his confidence his assurance the unchangable estate of his eternal soul upon And why must I believe it because they say it Because they cannot erre and why must I believe they cannot erre because they say so thus may they impose upon mens consciences the very doctrine of Devils as they do 1 Tim. 4.12 3 4. and the poor people are taught that they must believe that oâ— herwise they are no members of the Church out of which indeed there is no Salvation or of Christ though no Scripture be brought in the least to confirm it 2. We were not baptized in the name of the Church this argument Paul brings against the divisions of the Corinthians 1 Cor. 11.3 there were some that would stick to the Doctrine of Paul some hold to that of Cephas what sayes he was Paul Crucified for you or were you baptized in the name of Paul that you should suppose to be saved by me we were baptized in the name of the Triun God and we expect only and we believe throughly to be saved by him alone without the aid of men or Angels for if an Angel should come down and perswade us or teach to us a necessity of believing in him without or against the Scripture as frequently Rome doth he were to be accursed I say again he were to be accursed 1 Gal. 9. 3. The Catholick Church calls upon her members not to do that and good reason too the Son of God would not though he might urge his own authority plead for a beliefe but upon a Scripture account Iohn 5.39 and Paul desires to be followed no further than he follows Christ 1 Cor. 11.1 and those Bereans are made noble for searching the Scriptures whether the things that were spoken by Paul were true or no Acts 17 11. And we have a charge given us to hear the Son the same teacheth the reformed Churches as of France Art 2. Belg. Art 7. Art 20. of the Church of England Art 1. of the Church of Bohem In which Article there are two reasons given for this truth 1. because the Scriptures were inspired and taught by the holy Ghost confirmed by heavenly testimonies which spirit discovers to men how it ought to be understood for Prophecie came not in old time by the will of man but holy men spake as they were moved by the holy Ghost 2 Pet. 1. ult Besides the Lord himself saieth Search the Scriptures And again Ye are deceived not knowing the Scriptures c. 2 Because that is a true and sure testimony and a clear proof of Gods favourable good-will which he hath revealed concerning himself such things as are necessary to doctrine to discipline and government of the holy Church are all fully and absolutely so comprehended then which no Angel can bring any thing more certain and if he should he ought not to be believed For which cause saies that confession in our Churches the Scriptures are rehearsed to the hearers in the vulgar tongue and especially according to the ancient custome of the Church those portions of the Gospel in Scripture which are wont to be read on solemn daies out of the Evangelists and Apostles writings and are usually called the Epistles and Gospels The whole stream of the confessions of reformed Churches runs against Rome in this 4. Our Creed which is the rule of things to be believed as the ten Commandements are of things to be done and the Lords Prayer of things to be asked calls upon him that reads it or hears it to believe only in God the Father and in God the Son and in God the holy Ghost and not to believe in but to believe the Catholick Church i e to be perswaded that there ever was is and shall to the end of the world be a company of men Elected and called unto life by which confession we acknowledge our selves one of them Now to believe in the Church were to set her in as high dignity to rule over the consciences of men as Christ himself or any other person in the Trinity which were a giving his glory to another 5. Men should by this never be assured of their Salvation nor of their good estare it might be necessary for thy Salvation to do that this day which might not be done if I would be saved the next for as the Rulers of the Church uttered their judgments upon the light of reason I must judge my self in a happy or in a forlorn condition which is contrary to that Catholick doctrine Make your calling and Election sure 2 Pet. 1.10 which could never be done did it lye upon the fine flourishes of an Oratour or distinction of a Canonist sitting in counsell And indeed this may be one cause why the Church of Rome denies the possibility of a firm assurance of future glory contrary to the text above named 5. There are but four false religions in the world Heathnism Turcism Judaisme and Papism the Heathen possibly may reason the case for his religion against an Opponent though perhaps as soundly as Cyrus reasoned with Daniel concerning the dignity of Bel Thinkest thou not â—hat Bel is a living God said the King seest thou not how much he eateth and drinketh every day The Jew he will direct thee to the Scriptures see and try if his religion be not according to that most sure word of Prophesie The Turk is stubborn and it is death to dispute or search the truth for the confirming of the faith in the matters of the Alchoran The same it is with the Papist the bell will ring and candle will be put out and the book opened if the authority of the Bishop of Rome be once questioned though in matters of faith Let the Turk and Romanist therefore go together give me that religion that may be tryed and hold out in tryal yet let the Romanist remember that as Mahomet said he found the hand of God seven times colder than ice he may find it seventy times hotter than Purgatory for either adding or taking from the word of God and imposing any thing upon the people as necessary to be done in point of Salvation Illi ergo potius parendum monenti ut omnia exploremus quod bonum est retineamus quoe certe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instituti non potest nisi ad manum sit Lydius ille Scripiucarum lapis cujus ope aurea ab aereis humana á Divines internoscantur Notwithstanding that the restimony of the Church is not to be taken singly in matters of faith yet the testimony of the Church is of great weight and concernmnst in matters of fact For 1 it may prepare our hearts and move them to believe the thing the surer that the Church hath affirmed This made King Charles the first of glorious memory strongly to assert that what could not be proved by the word of God to be unlawfull
or her pleasure openly expound and preach the Gospel that it was no lawfull for a Minister to have humane learning or that it was unlâ—wfâ—ll to hear such that it was and would be unlawful for Ministers to prepare themselves to preach by study that it was unlawful for a Gospel-Minister not to have some handy Trade and work in a Mechanick way for his living Ought they not since it was known to have been long used by Gods people before the Law and by his people after the Law to have told that to receive Tythes now was to deny that Christ was come in the flesh why was it not told us that the whole â—â—sterity of man whether of Heathens or Christians during their Infancy are pure and holy there being no Originall sin why did not that wise Master builder lay his foundation aright and show us that to enter any into thâ— Church by Baptism without declaration of Faith and Repentance though born of holy parents was a sin and also if any such thing were done in the name of the holy Trinity wherein consists the essence of Baptisme with the application of the spirit which is not hindred by Infancy yet that they ought to be baptized again Why did they not inform the Church that though God was pleased to receive the Children of the Jews so far into his favour as to give them the outward sign of his Covenant with the Fathers viz. by circumcision yet would not have the Children of Christians to receive the outward sign of his Covenant with their Fathers viz. by Baptism Why did they not inform us that there were none baptized nor none should account themselves baptized except they were plunged or dipped in a River And that any member of the Church might do that why did he not tell us that it was and would be a sin for one to teach his child to say the Lords Prayer or call God father since they had no faith in Christ Why do they not shew us that to be in a place hearing his word with those that were not all holy was a great sin before God and that there should be a parity in the Church of God That no civill Magistrate hath any power at all to be command any thing to be done in the Church of God and that no Christian ought to pray in a set form and therefore that the Lords prayer was not to be used yea was as abominable unto God as Swines flesh unto a Jew as I have read some of them do however we know it is disused by them all Why was it not told us that to receive the Sacrament of the Lords Supper was either a vain thing or an indifferent thing or to eat it with unholy persons a sinful thing and also that any one that had gifts might administer the same or that the profit of the Sacraments depended upon the goodness or holynesse of him that gave it or did administer them These with a thousand more are the Principles that our Hereticks walke and teach by and if they be true doctrine how long hath the Church been without truth and in matters of greatest concernment as Preaching the word and Sacraments Why did not the Apostles once at least encourage Christians to persevere in Holiness upon the account of Christs comming personally to Reign upon Earth and why would they not tell that it was a decent holy seemly thing to hear a woman Preach It seems strange that neither by word nor by Epistle this was made known that any man might assume the office of the Ministry unto himself though he were not outwardly called as was Aaron why would they not tell us that Ordination was but a toy and was not to continue longer then themselves But what am I doing If these be true Churches and this Doctrine true Gospel the Apostles have been faithlesse and unjust I speak it trembling for no such thing did they ever teach but the contrary we finde them often times in the Scripture handling those very points and laies down contrary conclusions particularly Heb. 5.4 speaking of Priest-hood in generall and of Christs in particular who is the high Priest of the Gospel saies no man taketh this honour to himself but he that is called as was Aaron And that Aaron had an outward call for that Office and was deputed and set apart for that function in a publick way is clear from Ex. 29. and Levit. 9. Rom. 5.12 where the Apostle handling the infectious nature of sin maintains That by one man sin entered into the World and death by sin and so death passed upon all men for that all had sinned viz. by the sin of that one man I can find here no exception of Infants which if true doctrine the wisedome of God would have discovered in such an apt and proper place And truly that Infants should dye having no sin since death is the wages of sin Rom. 6 23. is a Doctrine that either charges God with unjustice or St. Paul with a falshood or at least a grosse mistake Of Baptizing of Infants we shall speak in it's own place and touching receiving the Sacrament of the Lords Supper with a mixed Congregation in its propper season and of Dipping when we come to the Font. Touching the peoples Ordination let the Scripture be produced that gives the people power for to set apart a Lay or Mechanick or any person and to constitute him a Church-Officer in the least Let the Scripture be produced that gives a power to a multitude so to do or that approves of a mans assuming to himself the power ministerially to teach Baptize give the Sacrament of the Lords Supper show or produce me that Scripture that gives authority to a Lay-man such a one we count him that is not Ordained by an Ecclesiastick person according to Apostolicall Tradition to bind or lose to cast out of the Church by judicial Excommunication or â—o receive in by authoritative absolution I say again let any of our â—ereticks produce me that Scripture show that text and I here promise them to renounce my Ordination forsake my calling and deny my Baptisme For I am not ignorant that the whole stream of the Scripture goes smoothly in another Channel If these or any of these be Churches then the candle hath never been upon a candlestick the City hath never been upon a hil Kings have never been her Nursing Fathers nor Queens her nursing Mothers except Iohn Buckhold alias Iohn of Layden with his fifteen Wives which Iohn being a Botcherly Taylour was by a mad crew of Anabaptists despisers and otherwise opposers of all government appointed King at Munster in Germany An 1534. where wearing Royall Robes of Embroidered work Spurs of gold Scabbards of gold and two Crowns of gold he had his Chancellours Cup-beares Carvers one holding up the holy Bible and another a naked Sword the handle whereof glistered with gold and pretious stones went before his Botcherly Majesty
sedition or division to requit it will foster Heresie Hereticks do corrumpere sidem and Schismaâ—â—cks or Separatists do disrumpere charitatem the one corrupts the Doctrine of the Church the other falls from her Communion both are fruits of the flesh and they that do such things shall not inherit the Kingdome of God Verse ult The sin of Separation is so infectious that in Scripture we are to separate from them that so do Rom. 16.17 There is a Rule in Divinity that wil make the sin of separation to be great it is this Those sins are the greatest which are most contrary to and do most oppose the greatest of Christian vertues or graces Now they are recorded 1 Cor. 13.13 Now abideth Faith Hope and Charity but the greatest of these three is Charity Now by the Rule distrust in Gods promises or in his power is a great sin it being a sin against hope Heresie or a stout persisting in an errour is a far greater sin for it is a sin against faith and seeks to cover conceal if not to destroy the truth Now Charity is greater then either of these that follows therefore that that sin that destroys the peace of the Church untyes the Ligatures by which the whole body is compact together is the greatest but this doth the sin of Separation a thing by this age of no account yet they wil find it of great moment in the day of their Account It is a sin generally accompanied with the other lusts of the flesh viz. Hatred Varience Emulations Strife Wrath which seldome lurks long in a Corner but in time appears in the field in the habit and acts of Murtherers Ravishers Traytors and all with the voyce of Iacob pretending Godlinesse and conscience as Histories do abundantly show But to answer the Question So long as a Church makes no separation from Christ no separation is to be made from it but to keep in it is the duty and safety honour and happinesse of him that would enjoy the Communion of Saints the forgivenesse of sins the Resurrection of the body unto life Everlasting A Church separates from Christ two ways 1. When she overthrows the foundation of that Doctrine that is laid by Christ the foundation of all truth is already laid and he that goes to overthrow that may be said to turn from it Do we see a society of men whether Nationally or Domestically whether openly or secretly going in that road that thwarteth the foundation or fundamental points of Religion there must be a separation Rev. 18.4 whether it be in the adding to these fundamentals as if they were not sufficient or taking from them as if they were redundant or superfluous This made the Reformed Churches beyond Sea and the Church of England to separate from the Church of Rome which hath both taken from and added to those fundamental Truths whereupon the Church was by the Lord and his Apostles erected and builded Having to the Scriptures added some Books as the Apocrypha makes the Scriptures to be an imperfect Rule and must have Traditions to compleat it That the sense and meaning of the Scripture depends upon the Churches authority That in all matters of Controversie not the Scriptures but the Church must be the Judge They have made five Sacraments more then Christ made They have clearly blotted out the whole body of the second Commandment out of the first Table of the Law in several Books That Infants that die without Baptism are eternally separate from God except they be as it were martyred by which martyrdom they are baptized Baptismo sanguinis with their own blood They teach that men are not justified by Faith alone before God They make Saints and holy men departed assistant in the work of reconciling us to God and therefore maintain they must be prayed unto That the Doctrine of Purgatory must be believed if we would be saved That the efficacy of the Sacraments depends upon the worthiness or intention of the giver That Baptism totally abolisheth Original sin That the real fleshly body of Christ is in the Bread at the Sacrament of the Lords Supper as soon as the Priest pronounceth the words Hoc est corpus meum this is my body if he should say Corpus mea it were no Sacrament They take the Wine or keep the Cup from the Laity in that Sacrament That the wine in that Ordinance must be mingled with water that that Sacrament is profitable not only for the living but for the dead The Priest is not to bless a second marriage They baptize Bells with the very words of Baptism and by that they teach Devils are drove from the Church O Romanists great is your Faith and give them proper names That God-Fathers and God-mothers at the Font by reason of the nearness of their Spiritual Kindred are not to nor must noâ— marry for the seventh generation That the Pope or Bishop of Rome is the universal Head of the Church and Christs Vicar All which â—enets as they were utterly unknown to the former Bishops of Rome nor heard of in the Church of Christ for many Ages so they are for the present opposed by all the Reformed Churches abroad who have upon that account forsaken her and England hath thrown her off and separated from her and by the Champions of the several Churches hath their separation been defended By vertue of that Catholick truth 1 Tim. 6.3 If any man teach otherwise that is then the Scriptures do and consent not to wholsom words of our Lord Iesus and to the Doctrine which is accordâ—ng to godliness c. from such separate turn away or withdraw thy self their separation is justifiable What Paul would have Timothy in this place to do he practiseth himself in another Acts 19.9 yet probably in one and the same City was it both done by Paul and to be done by Timothy Saint Paul being in Ephesus some there were that believed his word others not but hardened their heart speaking evil of him and of the Gospel After he had preached three moneths and perswading to the things concerning the Kingdom of God he separated the Disciples he would not have those Believers that had received the Truth to be in any Church-fellowship with those that spoke against it Luther who began to rise up and take his farewell of the Church of Rome Anno 1517. being an Augustian Frier was called an Apostate answered Consitetur se esse Apostatam sed beatum Sanctum qui sidem Diabolo datam non servavit that he had only fallen back from that Covenant and Engagement he had made with Satan Not that there is a separation to be made from all the Doctrine of Rome for she holds many great mysteries of Divinity purely and soundly wherein we must and do all agree with her as Christians but he that is a true member of the Church of Rome as it now stands he must believe that the least coal in Purgatory is very
truth to hear the word of God preached and to obey those that have the rule over them is a Catholicks practice even in their reproofs Suspentious Excommunications c. they know their preaching is the power of God unto Salvation I Rom 16. and the â—other is necessary for the saving of the Spirit in the day of the Lord Jesus I Corinthians 5.5 There are some among us that imagine themselves distinct Châ—rches from us in this particular viz for the separating themselves from the ministery as now constituted upbraiding their Minister perhaps his receiving his dues which he is no more to lose upon that account then a man is to lose the milk or the wooll of his beast at night upon the account that it wandered at Noon Untill they be cast out of the Church by Church censures and by those to whom that power is design'd their separation hiâ—der no more their union with us in the body of the Church then a Boyl scab or a sore hinders the continuity of the parts of a man or no more then a Malignant Fever takes away the being of a person so that in some sence we look upon them as Members of our Church but itchy ones scabby ones as members in our Israel but as troublesome ones untill they be cast out and then for me they shâ—ll be looked upon as Publicans and Heathens and so by all the members of the Catholick Church for being cast out of her who is the only Church they must so be and so long as they are in her they are of her their own separation availing us no more then a mans willing confinement of himselfe to his house makes him a Prisoner in Law when he is commanded forth to action 4. It consists in that Communion that they have each member and each part with another they have the benefit of each others prayers they are all walking in one way by one Rule working all one work expecting all one reward acted by the same spirit carried forth upon the same Motive and armed with the same weapons fighting against the same Enemies building each other in their most holy Faith Iude 20. 5. It consists in that union and communion that they have with Christ he is their head and whereever they are as members of him they have life sence and strength from him in him they all live move and have their being The Church hath also communion with Christ and that both in his Person and in his Offices and Sufferings 1. In his person every part of her is a Member of his body they are bone of his bone and flesh of his flesh Ep. 5.30 and he that is joyned to the Lord is but one As the Holy Ghost did unite in the Blessed Virgins Womb the Divine and humane nature of Christ and made them one person by reason of his formation of the body whereby Câ—ist is of our flesh and of our bones so the spirit unites us to the person of Christ by the gift of faith that we are of his flesh and of his bones and members of his body For suppose a man to be so many Cubits high that his head should reach the stars and his hands stretch to either side of heaven and one foot stood upon the Sea and another upon the Land yet these members being knit together by natural Arteries informed by the same specifick soul they might truly be said to have comunion each with other even so though Christ be in Heaven and part of the Church with him and we on earth and so should seem to be a great distance from each other yet the distance is not so great as to make a distinction of the parts or separation of the head from the body by that fore-mentioned supposition we may be said to be united to him and therefore are hereby to have union each with another 2. In his Offices What Offices Christ executes as Redeemer of the World in order to the great end of bringing his Church together the same Offices doth he make his people to receive through the unction of his spirit untill and at their coming home he hath made them Kings Revel 1.6 makes them reign over all lusts and have dominion over all the powers of Hell and Earth and hath both Thrones and Crowns for them in Heaven and he hath made them Priests Revâ— 1.6 in as much as they are dayly offering up the Sacrifice of burnt Offerings whole burnt Offerings of Praise prayer and thanksgiving he hath made them Prophets Io. 15.15 in as much as they know the Will of God and the mind of God is made known to them for what ever he had received of the Father he made known unto her 3. In his sufferings She must drink of that Cup that he drunk of and the Church must be baptized with the Baptism he was baptized withall Matth. 20.23 He drank of the Brook by the way and they must taste after him it 's their priviledge that are his Members to suffer for him Phil. 1.29 He drank of the Cup of affliction in the Garden and all his followers must pledge him Christ ought to suffer Luke 24.26 nay did it not become him to suffer Heb. 2.10 And it is decreed that all must suffer before they enter into glory for this suffering with Christ is a dying with him which must precede rising with him which must go before being glorified with him in all these do the Members of Christ which is the Church hold Communion and have Union with him Quest. 9. Why is the true Church called holy We believe the Catholick Church to be holy yet not that we hold all to be holy that are in it In a great mans House there be Vessels of honour and of dishonour some in the Church have a form of holinesse but denie the power of it there are Tares in the field as wel as Wheat there are bad as well as good fishes took with the Net of the Gospel Mat. 13.28 Would all the people were holy yet we believe that the Church is holy 1. For holinesse she aims at for this she prays fasts reads receives the Sacraments all the acts that she and her children do is upon the accoâ—nt of holinesse the Scripture cals upon her to be holy as God is holy and she calls upon God to sanctifie her thorowly by the washing of water and the Word to be presented as holy before him Eph. 5.26 2. It 's a holy Rule she walks by It is a holy pure and undefiled Law as silver purified seven times it hath no Impurity in it Psal. 19.8 3. It is a holy profession she maintains she hath places to worship in she hath holy Ordinances to live by she hath a holy calling for she is called to be holy all other Congregations live by sence but she by faith 4. It is a holy Lord whom she serves she serves the Lord Christ she worships through him that God that is so holy
silver which might give the Occasion of the Fable These Colossians our Apostle would have them turn as it were by faith even dung into gold Moses esteemed the reproaches of Christ great Treasure Heb. 11.26 and would have them desire to do so nay wishes them and commands them to do so when they have tryed all they will never have cause to repent of their choice If the Word of Christ dwell richly in them Psamneticus a King of Egypt gave Verdict that the people of this Country was of greatest antiquity for heshutting up 2 children forbidding that any humane company should come nigh them that he might understand what Language was most ancient and most natural to men the Babes were all that time suckled by Goats at the expiration of the which two years the Infants pronounced only the Word Bee which in the Phrygian Language signifies Bread which they had learned of the goats cry Our Apostle would have the Colossians to shut up their Infants ears from the doctrine whether of Heathenish Idolatry or Jewish Ceremony and by embracing of the truth become of the oldest and truest Religion which was unknown to the Gentile and shadowed out to the Jew and learn the Language of Canâ—an the Word that shall be as bread that the King of Saints might give this good report that they pleased him which he shall do if they let the Word of Christ dwel richly in them This Chapter is filled with divers Christian duties which the Colossians during Pauls imprisonment at Rome are exhorted to perform and walk by and they are either such as concerned believers in general of what sort or condition soever qua believers or such as concerned their particular Relations to and with each other as qua Fathers or qua Wives c. His generall Instructions extend themselves to the 18. ver and may be reduced unto these heads 1. For the right ordering and placing of their affections though naturally they be as Sisera nailed to the things of this world he would have them rinched off and set upon things that are above v. 1. Nempe per serium studium pretatis 2. For the mortifying of their Members that are on earth Metonymia subjects understanding those Earthy sensual natural brutish lusts desires inclinations actions that war against the soul As Fornication Uncleanensse v. 5. which they must put off now together with wrath anger malice v. 8. q.d. hoc â—empus alios mores postulat Now you are become Christians you must not live as you did you must now walk worthy of the Gospel 3. For the exercising of holy and sacred virtues as Mercy kindnesse humblenesse meeknesse as the Elect of God v. 12. q.d. Deus vos dilexit in Christo ex misericordia elegit ad vitam aeternam ergo vos diligite alii alios c. God having shown all these graces eminently to be in himself for their good he would have to be in them for they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intrals or bowels of mercy towards each other for their own good yet more they are to put these on that as they would notbe seen without their cloaths they should never come abroad without their graces some indeed use Religion for a cloak to put off and on at their convenience but Religion should be worn as a garment as an inward garment bowels of mercy such garments as we cannot live without without starving and truly where there are not bowels of mercy to keep our affections warm Love wherein consists the very life of Religion soon waxeth cold 2. His particular directions such as concerned their particular relations to and with each other whose measure reacheth almost to the bowels of the 4. ch and may be reduced to these principles 1. Of Husbands and Wives v. 18 19. 2. Of Fathers and Children v. 10 11. 3. Of Masters and Servants v. 22. Vt Sol inter Planetas medium locum occupans c. As the Sun among the Planets so is my Text placed in the midst of these directions giving light to those above and communicating splendor to those below that these Colossians might know both the one and the other that they might be performed with as great a zeal by them as they were by the Apostle proposed to them he will have the Word of Christ to dwell in them We might be mistaken touching the nature of bowels of mercy and teach others to neglect great points of duty were it not for this Worship of Christ this wil raise up their affections to the things that are eternall and cause a holy and a decent respect to be given to each other so long as they behold the things that are temporal In the body of the words we may behold two general parts one tending to the perswading of those Christians to the study and practice of the whole word of Christ Let the Word of Christ c. The other inducing to the speciall practice of a part of it viz. Psalms Hymns and Spiritual Songs In the first part you have these particulars 1. The Author of that Word he would have so studied that is Christ the Word of Christ. 2. The manner how we must study it follow it or enjoy it that is expressed by the Word Dwelling 3. The persons whom he would have it so dwell withall or in that is in you 4. The manner how he would have it to dwell in them that is 1. Richly 2. Wisely 5. The ends why he would have it so to dwell in them 1. That they might teach 2. That they might Admonish one another In the Latter take notice distinctly 1. Of the form and manner how he would have those Psalmes Hymns and spiritual Songs used that is with grace 2. with affection in their hearts Non vox sed votum this is the best Tune to any Psalm 2. The Object of their singing or the end they propose to themselves that is the Lord. Cantemus 〈…〉 He that sings more for the praise of the Lord then for carnal pleasure or worldly delight may be called the chief Musician Dum gratiae ti aguntur pro acceptis beneficiis In their returning thanks unto the Lord for his favours their hearts must be lifted up through grace unto his glory which is ars bene cantandi the highest note of all Before we come to any doctrinal Observation we shall enquire after these particulars which may give us light more fully into the Text in an extraordinary manner viz. 1. What it is that here is called the Word of Christ. 2. What is the Importance of the Word Dwelling 3. The parties he would have the World to dwel in 4. What is held out in general by the words richly and in all wisedome 5. The Discrepancy or Identity let the Phrase be pardoned between Psalms Hymns and Spiritual Songs which shall be done in these following Sections SECTION I. LEâ— the Word of Christ The Word of Christ may be taken two ways
that had spoken it in the Psalm the truth had not performed it so exactly in the Gosple 4 According to his pleasure were they spoken and at his good wil were they uttered by them The spirit of prophesie did not always abide upon the most holy Prophet hence Advenit Verbum Iehova The Word of the Lord came is a usual phrase among the Prophets Elisha was a man of God and yet the Lord had hid the Shanamites grief from him 2 Ki. 4.2 When he put it in their mouths then they spoke and not before they were his words for untill he spoke to their hearts their mouthswere shut up end they remained silent till the Word of the Lord came there was neither voice nor hearing in truth what he spoke they uttered and when he was pleased to be silent they were forced to be mute 5. The prophesies did but open a passage for him and the whole of them had a tendency to him the Law in all its Ceremonies and in all its precepts doth but lead us conduct us point out Christ unto us it hath no Language in it but Christ in it's Condemning power it is a harsh School-master to drive us to Christ Gal. 3.24 The Gospel hath the self same end viz. To bring us to Christ he stands as it were between both Testaments the Prophets behinde him Call but to touch the hem of his garment and come under the skirt of his apparel the Apostles before him call upon men to imbrace him in their arms by faith joyfully and he himself in their mouth utters but what he delivered in person Come unto me all ye that labour Mhtth. 11.28 6. They are his words in respect of that power and that Commission he gave to holy men to write and teach them he gave the Apostles power to preach and a Commission to teach all Nations Matth. 28.19 It was he that took the Apostles from their other Callings and gave them authority to teach what ever he had commanded They did nothing untill he gave that power and assoon as they received their authority from him they began that heavy though holy Imployment 7. In regard of the publication and promulgation of them whatever was spoken was spoken in the name of the Lord all was preached in the name of Christ they desired to know nothing more then Christ they called upon men to believe in Christ they baptized in the name of Christ not by their own power or holiness but in the name of Iesus Christ of Nazareth did they work their miracles Acts 3.6 It follows then that the whole Scriptures in what way soever delivered whether by vision inspiration dreams by signs by voice by writing by Urim and Thummim by men or by Angels by Prophets or Apostles for God spoke divers ways to our Fathers Heb. 1.1 All of it and every part of that All is the word of Christ which we must have to dwell in us for the words are Imperative Imperativo praceptionis a duty that we are to avoid then and shun him that would seek to turn us from the Faith of that word here enjoyned The Apostle is pleased to call the Scriptures the word of Christ rather then the word of God for this probable reason At this time these Colossâ—ans were infected and in danger to be drawn to the old Rites and Ceremonies of the Jewish Church by self-seeking men who desired them to look back to the word wherein indeed these things were written Col. 2.16 but now since he exhorts them to the studie of the word of Christ he foresees and knows that by the word of Christ they shall learn that all those Ceremonies were but as shadows and since Christ is come not binding for which cause he chooseth rather to call it the word of Christ that those Hereticks might not take any advantage to corrupt them which they might have done if he had said the word of God From this we might draw many inferences we shall at this time collect two one concerning the Ministers of Christ the other to all the Professors of Christ. 1. Concerning the Ministers of Christ. Let them not hereafter be afraid of man nor of the son of man let them be bold to say to any offender Non licet tibi with Iohn the Baptist It is not lawfull for thee Mat. 14.4 Let their faces be strong against the faces of men their foreheads strong against their foreheads that they be not dismayed at their looks Ezekiel 3.8 9. the word is not theirs but the Lords Let the word of God be spoken with boldness Acts 4.31 Christ speaks as one that had authority Matth. 7.29 and he hath given authority and power to his servants to charge men to their duty 1 Tim. 6.17 where God threatens sin they must not be afraid to pronounce punishment The Lord God hath spoken who can but prophesie Amos 2.8 As they are to preach it with Authority so let them study it constantly where shall the Ambassadors of the most High know the will of their great Master but here Till Christ come let them give attendance to reading A Minister must be a man apt to teach 2 Tim. 2.24 And it s this alone that can fit him for that function In these lyeth the substance and matter of their Commission therefore they must be looked into studied upon 2. To all the Professors of Christ to all that name the name of Jesus let them freely hear me touching these two particulars 1. Let none of them trust believe or depend upon any new or immediate Revelation for his happiness there are in this Age many that trust to those raptures of the Spirit as they call them and will have no other word dwell in them then that word that the Spirit within suggests within casting aside and refusing the Scriptures as useless and unnecessary because a word without But I hope you have not so learned Christ. We shall carry a small time upon the search of that Spirit pretended to trying it by the Scriptures the touchstone of truth and we shall see if those breathings of the Spirit be different from the blasts of the Prince of the power of the Ayr that rules in the children of disobedience 1. It doth not those things that the Spirit of God should do not to insist upon particulars there were three general Acts that Christ promised his Spirit at his coming should perform unto Believers and this Spirit that goes abroad in this Age performs none of them as may appear by a rehearsal of the severall acts themselves 1. Was to bring to remembrance what ever Christ had spoken Ioh. 14.26 This was to be his work then and his work with all believers is the same now what Christ hath taught what Christ hath spoken is the Spirit to bring to remembrance which he will send That Spirit therefore that teacheth and puts that in the minds of men which Christ never spoke cannot be that spirit sent of
closely suffered to go out of our minds nay how shall they be saved if they keep not in memory which it preached unto them I Cor. 15.2 or what is read by them not that all is read can be remembred but to sufferit to go from our hearts for want of meditation application communication and esteem it no losse to find our selves ignorant or forgetful of those grand truths upon which hangeth all the Law and Prophets viz. to love God and our Neighbour as our selves Matth. 22.40 Every Chapter Men read or Sermon men hear makes them fitter for heaven or fuell for hell Take heed to this all you that forget God lest be tear you in pieces and there be none to deliver How many are there that after hearing or reading remember no more the thing read and heard no more then Nebuchadnezar did his dream Dan. 2.3 his spirit was troubled their perhaps are affected yet for what neither can discover Caduca est memoria fragilis Let us ask this gift of rememberance with earnestnesse that the spirit may help this infirmity but let not carelessenesse be our bane lest damnation be our portion 4. When it is partially received some there are that will part stakes with God receive and embrace some part of his word and reject another they will fear an Oath yet love a lye They will seem in all their actions to intend to do nothing more then the advancement of Gods glory yet calumniate and back-bite their Brother and privally slander their own Mothers Son Psal. 50.20 They will reprove as the Scripture exhorts but forget to do it in meeknesse and love as it commands They will abhor an Idol yet commit Sacriledge Aut muta â—omen aut animum said Alexander to a Souldier of that name and a Coward either deny thou art a Christian or live like one How many in these days do cut and mince the Scripture to make it speak what they have sophistically thought upon though contrary to that Idiom that naturally God hath given it à principto It is all the word of Christ and therefore none of it to be refused to walk according to half the Scripture will never altogether bring thee to heaven dimidium in this sense nihil est that half which thou conceitest thou keepest shall condemn thee at the latter day for thy injustice in robbing it of its holy companion and associate Iam. 2.9 Truth himself hath told us that whosoever shall break one of those least Commandments and shall teach men so he shall be called least in the kingdom of Heaven Matth. 5.19 There is no minutila legie all are magnalia untill men find out a little God and a little Hell there is no little sin Let the word of Christ all the words of Christ therefore be entertained in your hearts and suffered to dwell SECTION II. Let the word of Christ dwell c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cohabitare inhabitare let it dwell frequenter habitare let it constantly abide in you and have its abode with you this word dwell Imports 1. A willing entertainment of the word of Christ A man will not suffer that person to dwell in his house whom he will not entertain or bid welcom dwelâ— supposes entertainment Many will not bid the word of 〈◊〉 speed there was in our Saviours time some that hated the light Iohn 3.20 It was as unwelcom to them as a Candle is to a Sluggard wken he is newly awaked nay when he is awakened and a candle held to him they strugle against it would have it puffed out and turne from it but those Colossians must give it entertainment in their hearts and consciences in their souls and their affections when the light comes they must rejoyce at it rise and work by the light of it Nay every Christian must be that wise woman whose candle goeth not forth by night Prov. 31.18 this light of the Word must always be entertained that by it we may see the state of our soul and how to work the work of God Christ stands at the door of mens hearts and knocks Revel 3.20 he knocks one way by his Word if you will let him come in that way he will sup with you and you shall sup with him he will give you better and choicer cares then you have to present to him give him but hearing he wil give you good councel give him your love you shall enter into his joy give him your service he will give you his Sonship give him what you can though it be little and you shall have of his abundance give him your heart he will give you of his glory nay have you nothing to present this heavenly guest withal then ask him for the Kingdome of Heaven you shall have it of him 2 Familiarity and acquaintance dwelling in ones house or with him supposes acquaintance and knowledge of him The Word of Christ ought not to be a stranger in a Christians breast he should Commune with it as a friend with a friend in his own heart whatever man be doing let the Scriptures be at his right hand Amicus est alter ego Let the Word of Christ be ever with him as a faithfull Companion it is the most reall friend that a Christian soul can keep company withall it is a sound and unfeigned Councellor an upright and impartial reprover it wil neither flatter nor dissemble but declare it self to all persons at all times in all companies fairly plainly and savingly It will approve of every thing that is just and no more reprove whatever is amisse and no lesse 3. Abiding or residence He that comes to lodge in an Inne for a night or that comes to a place for a Week is not said to dwel but where his home is The Wâ—â—â— of Christ must not be lodged as a stranger or entertained as a frâ—â—â— on the Sabbath day How many are affected with it and for a time with joy receive it but fall back to their old sins again and remember it no more then a tale that is told yea possibly not so much It is to such as a stranger with whom they make merry for a night and rejoyce in its company afterwards shake hands and fall to their work again Men must resolve never to let the Word go if they purpose to be happy when this departs love grace strength Counsell joy peace comfort light food health happinesse nay our God and Saviour take their leaves of us and follow it When some comfortable holy resolutions are wrought in the soul by the application of some precious promises or strong convictions by the means of some terrible threatning they are not to be suffered to depart till by the one or by the other the heart be brought to a holy and through reformaâ—ion 4. Consent or agreement Dwelling supposes usually Identity of affection as wel as of place and situation we cannot well dwell with that man with whom there is contention or
disagreement we must and ought to agree with the Word in all Circumstances as wel when it frowns as when it smiles It wil never chide without a cause nor reprove but for the souls good reason wil have us neither rage nor murmur Quid ergo non altquando castigatio necessaria Quid ni hoc sincerâ— cum ratione non enim nocendi c. piety will not suffer us to turn it out of doors When once Ierusalem began to fall out with the Word the day of peace was hid from her eyes and destruction comes like an Armed man If the Word cannot live in peace it wil not live at all it will not always strive with man Bear with its sharpest reproofs therefore take its most plain instructions and contemn not it's frequent admonitions and in the end it shall be health to thy Navel and marrow to thy bones Prov. 3.8 Say ever with Hezekiah 2 Kin. 20.29 Good is the Word of the Lord and peace and truth shall be towards thee all the days of thy life Whate contention is there is pride where pride is there Sathan is and where Sathan is an Inmate Christ nor his Word will not dwell SECTION III. LEt the Word of Christ dwell in you c. This is the third particular above proposed wherein we have the persons in whom our Apostle would have this Word of Christ to dwell which because we shall have occasion to speak largely of it in another place we shall be the briefer here In you that is in you Archippus Chap. 4.17 and Evagras Chap. 1.7 i.e. in you Ministers of the Gospel they being Ministers of Colos. that you may be faithfull Stewards and Ministers of Christ that you may know how to comfort the dejected and strengthen the feeble stock In you Parents that you may bring up your children in the nurture and admonition of the Lord. In you Masters that ye may know how to command in the Lord and that you may know how to obey as to the Lord. In you young men that you may cleanse your way In you old men that you may be as Guides In you Husbands that you may love your Wives In you Wives that you may reverence your Husbands In you that is in all you that professe the truth and have been baptized in tye Name of Christ that you may work out your salvation with fear and trembling That you may do all things without murmurings and disputings That ye may be blamelesse and harmlesse the Sons of God without rebuke in the midst of a crooked and perverse Nation Phil. 2.14.15 Looking for that blessed hope and the glorious appearing of the great God and our Saviour Iesus Christ Tit. 2.13 SECTION IV. LEt the Word of Christ dwell richly in you c. O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 copiose abundanter have good store of it let it overflow your souls as Iordan overflowed it's banks in time of Harvest Ios. 3.15 This Word richly imports 1. A diligent care and study after the Scriptures men will take much pains to have their houses richly furnished Nunquam tam mane egredior neque tam vespers domum revertâ—r quin semper te in fundâ— conspicer sodere aut errare aut aliquid serre And they will labour hard to increase their substance so men must labour for to obtain the sacred knowledge of the holy Scriptures they must dig for it as for hidden Treasures denoting the labour about it and love they bear unto it Nil tamen difficile c. It may be hard to flesh and blood but remember if any of you lack Wisedome let him ask of God that giveth to all men liberally and it shall be given him Jam. 1.5 and it is true wisedom to know God and him whom he hath sent who is to be found only in in the swaddling cloaths of the Scripture and unto whom we are guided by the light of those Prophesies that went before us of him and he that would take him in his Arms but must take the pains to go into the Temple 2. It holds out abundance of it he is not said to be rich that hath but smal store nor wealthy that hath but wherewithal to supply necessity we must have enough for our selves and our Lanthorn full of light that others may walk holily uprightly and cleanly by our guidance counsell and direction this is not to eat our Morsell alone this makes the mouth of a Righteous Well of Life Prov. 10.11 Where any any that wants refreshment shal not misse of it and none shall go thirste away 3. It holds out some choise portion this is not spoken absolutely but chiefly there is something in it that must be chiefly studied retained he is not said to be rich that hath store of ordinary goods but of some choce Commodity as Plate Mony Jewels which though he look to preserve other things yet chiefly his care is for them there are truths of grand concernment there are foundation stones necessary graces that must be wel laid in the soul that his faith fail not There are some things that Titus must constantly affirm Tit. 3.8 There are weightier matters of the Law these must cheifly be done Mat. 23.23 There are some points that all the Law and Prophets hang upon Mat. 22.40 Temperance Righteousnesse and Judgement to come would be well studied Act. 24.25 when we have studied the Almightinesse of the Father we shall the sooner see how the Son was born of a Virgin I am to study better the cause merit benefit of Christs death then of Stephens The nature of that Covenant that God made to save poor sinners is of greater concernment to me then that that David made with Ionathan concerning his Posterity Now to study well and ponder upon the holynesse graciousnesse and largeness of the nature Covenants and of the mercy of God the Offices sweetnesse of the Lord Christ to know the cause and effect of his first and second coming is of greâ—t concernment and he is rich that is wel stored with those great matters yet despiseth not the least 4. A care to preserve and keep it Riches that have been gotten by hard labour are preserved with care and diligence What made men sweat for in the getting they usually observe the profit of it in the spending a bloody Conquest is watchfully looked after whilest an easie victory is secured without noise Where this Word of Christ dwels richly there must be a holy care tâ— keep it there be thieves that wil endeavour to break through and steal Sathan hath a Picklock to enter the House of the soul of man This made God cause his people to write his Law upon the posts of their house and upon their gates Deut. 6.9 that being constantly in their eye they might not through carelessenesse be debarred the heart The Law is a Tree of life to them that lay hold upon it and by this Word of Christ even with a scriptum est we
may answer all Satans temptations and put to silence all his fleshy Emissaries SECTION V. LEt the Word of Christ dwell richly in you in all wisedome c. Many there be that are often upon the search of the mind of God and studious to find out his meaning in the dark and hidden mysteries of prophesies and Revelations and in their thoughts draw from them unlearned and foolish Questions which do gender strifes 2 Tim. 2.3 forgetting or neglecting the words of faith or good doctrine 1 Tim. 4.7 bu◠this is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all wisedome then dwels it twice wisely 1. When those truths are entertained that have a more proper tendency to the bringing of the soul to the perfect obedience of the Law of Christ how the grand duties of mortification shall be performed and what leads unto it how the Sabbath ought to be kept how those talents or gifts that God hath given them are to be improved will profit a man more then the knowledge of the time or fall of Antichrist and to know which way to appear before Christ without spot or wrinckle will conduce more to the souls happinesse then to study the day or year of the Son of mans coming down to judgement 2. When those truths are studied and received that are in their own nature necessary for a mans salvation Without holynesse no man shall see the Lord Heb 13.14 For a man therefore to discover to himself by the Scripture what holinesse is how to procure it if he want it preserve it if it be enjoyed will breed more unspeakable comfort then to know by the Scriptures What shall this man do 3. When those truths are most known that are for the more magnifying and gloryfying of God among and in the sight of the Sons of men to know how to maintain good works Tit. 3.8 and to let our light shine before others will bring more glory to God then to study what work God was doing before he made the World or if he will make another when this is finished A clear understanding of these truths and store of these laid up in the Garner of the soul will make a man rich in all good works and wise unto salvation SECT VI. LEt the Word of Christ dwell richly in you in all Wisedome teaching and admonishing one another c. We are not born altogether for our selves when men by faith as living stones are united to the body of the Church others are to be held fastned and preserved by them we ought to behold and consider one another Phil. 2.4 We ought to look on the things of others there is a publick teaching proper to the Gospel Ministry and there is a private Teaching common to the holy Priesthood Come Children hearken unto me and I will teach you the fear of the Lord is a Saints Dialect Psal. 34.11 Teaching according to some is instruction in matters of faith not done because not known and admonition hath reference to matter of fact known but not done of both these at large afterward we must speak for the present we may know that these duties are mutuall Teaching and admonishing one another he that now teacheth must by and by be a hearer and he that admonisheth this day must not be offended if he be reproved by his Brother to morrow SECTION VII LEt the Word of Christ dwel richly in you in all wisedome teaching and admonishing one another in Psalms Hymns and spirituall Songs c. There are some that will rise early to follow after Strong-drink these wil hollow and roar over their Cups they will make a gracelesse as well as an unseemly noise and these by singing or rather howling expresse their delight in the Acts of drunkenness Our Apostle would have these believers to expresse their joy in spirituall singing for their Christian Conferences How these three differ cannot be easily determined since there are variety of judgements equally probable or if they do differ at all is by many questioned It shall be left to the choice of the Reader by laying before him two or three of the chief Opinions 1. Some by Psalms understand those Songs or Psalms of David that were sung in the Temple and plaid upon by Instruments as those Psalms that were played upon the Organs Lute Harps Cymballs or any other Instruments and Hymns and Songs to be such as were only by voyce sung in the Jewish Temple or in private houses an instance of the first we have Ezra 3.10 of the other Mat. 26.30 2. Others by Psalms understand the whole Book of Psalmes whereof David was the principal if not the only Author wherein we have an Epitome and an abridgement of the whole Word of God By Hymns they understand those Songs that were penned by Moses Deborah Hezekiah wherein properly the praises of God are contained as of his power mercy greatnesse or in a word any song in Scripture whereof David was not the Author but other holy men By Songs they understand any Godly Religious Song used or composed by good men which though not proceeding from the infallible Spirit of God yet might advance godlinesse in the hearts of the pious users of them such as at this day is our Lamentation of a sinner or the like 3. Others there are who understand these three to signifie all one and the self-fame thing viz. the Psalms of David Hymns and Spirituall songs being only a variation of the phrase and holding out those Songs that that sweet Psalmist of Israel did compose for the benefit of that Church over which God had made him a Feeder or a Keeper where of some are Eucharistical spending themselves in praises some Penitential washing themselves in tears and some Petionary The Hebrews give generally those names and that promiscuously to the whole book of Psalmes as it is Composed in our Bibles But the Apostle is careful that the Psalm Hymn or Song be wel tuned he would have them sing with grace within their hearts he would not have them to have any inclination to pride when they sing Lord I am not pusst up in mind When Mary sung her soul did magnifie the Lord. It is known that the Heathens in their meetings sang and did sing Songs of praises to their Gods and Goddesses for their supposed goodnesse and greatnesse Here Christians are exhorted to sing but not to such we ought to sing but it 's with Grace in our hearts to the Lord Sursum Corda to the Lord let us lift them up He gives a particular direction in this place touching singing of Psalms in a more especiall manner then of other duties but we are to know 1. That he restrains not all Scripture to Psalms for there are Precepts Histories Prophesies Epistles in holy Writ which must be entertained as wel as Psalms Nor 2. That he would have other parts of Scripture put from their true and proper inheritance which in all ages they have had as to be looked upon
and received as the word of Christ which other Scripture is as well as the Psalms But 3. Because of all Scripture the Psalms are of most generall use as having in them the greatest variety of doctrine the most fervent and working motives to godlinesse and piety and 4. Because of all the Scripture they were usually most if not only sung they were in a special way chanted by the Saints and sung by the holy men under the Law which besides the Spirit of God who by David did compose those Psalms suitable to be sung was occasioned from those holy raptures that by experience believers felt in themselves in the using of them arising upon the variety of Doctrine that was naturally perceived to be in them and flow from them but of these things more at large when vve come to handle that Ordinance of singing in particular CHAP. III. HAving opened the Text we shall now by the assistance of him whose word is to be spoken of come to the drawing out of such truths as shall and may serve for firm pillars whereby the true Christian and sober Saint may stand upright against and in despite of the storms and blasts of all contrary Doctrine Our purpose is to speak of the nature of and to defend the Churches practise in those effectual and grand Ordinances viz. the Word Sacraments and Prayer the Conduit Pipes to convey the water of life to the languishing and thirsty soul though some in this Age surfeiting through plenty account them but as puddle and to be shunned by men As a foundation and ground to the whole Discourse we shall therefore handle this point of Doctrine from the words in generall That it is a Duty incumbent upon all persons to have knowledge of and to be well acquainted with the holy Scriptures The word of Christ is the unum necessarium that one thing needfull for a Christian in this earth and in his passing or travelling toward heaven indispensably necessary as a guide to direct him as light to comfort him and as armour to defend him Ephes. 6.17 Psal. 119.105 Psal. 19.7 In the opening of this doctrine we shall observe this method 1. Show what knowledge it is that lies upon all Christians as a Duty 2. What it is to be well acquainted with the Scriptures 3. Give other Scriptures for the proof of the point 4. Demonstrate the truth of it by reasons drawn from Scripture 5. Discover some causes that hinder the knowledge of the word in our days 6. Draw some Corollaries 7. Resolve some Questions This shall be the Order that we will follow and the God of Order cause his blessing to go along with it that it may effectually teach us how to order our Lives aright towards God and towards man in these irregular days of ours SECTION I. VVHen Christ had ascended up on high and led captivity captive he gave gifts to men Ephes. 4.8 which gifts did vary and were more or less according to the good pleasure of him that ruleth all things Every man hath not knowledge alike and no man knoweth all things he that knoweth most knoweth but in part 1 Cor 13.12 According to the Order God puts men in he will give five two or but one talent and no more some things lie hid from the wisest and other things God will have the lowest of men find out he hath given his word universally to all that by it all may know their duty and he is a wise man which knoweth that There are three things that every Christian must indispensably know in Scripture 1. All necessary truths God will be offended if they know not how to be good Christians not if we be not good Disputants We are to know that God is a Spirit And they that worship him must worship him in Spirit and in truth John 4.24 that he is a hater and punisher of sin Rom. 1.18 that Jesus Christ is the Son of God and the Saviour of the world Acts 9.20 Acts 5.31 c. From the knowledge of these and the like things there are none excepted they are indeed the ground work of all Religion and God will be angry if men know them not 2. All profitable truths It is necessary for men in health strength and wealth to lay up some comfortable provision against the days come wherein they shall say I have no pleasure in them Texts that can mitigate sickness suppress doubts and keep off despair conduce much to a Christians being and his well being also The mysteries of Daniel will not afford so much comfort to a drooping soul as the great mysterie of godliness What time thou art afraid trust in God Psal. 56.3 Remember Happy is he what case soever befals him that hath the God of Iacob for his help whose hope is in the Lord his God Psal. 146.5 God may bring thee through the fire and refine thee as silver is refined and try thee as Gold is tryed Zach. 13.9 Meditate therefore upon the Faith and patience of the Saints Rev. 13.10 and upon the end of the Lord Jam. 5.11 3. All Relative truths i.e. to know those things that God hath given a man in charge in reference to that particular calling or relation that God hath given to him or put him in A Father must know his Duty for he shall answer for his failings in that particular the Magistrate his the Minister his the people theirs God will punish Eli for his failings as a Father 1 Sam. 3.13 Saul for his as a Magistrate 1 Sam. 15.26 Nadab and Abihu for theirs as Priests Lev. 10.2 The people for theirs Mal. 3.8 9 10. Eonus Civis sed malus homo it is one thing to be a good Christian and another to be a good Father be both or if thou be not thou mayst be saved yet so as by fire 1 Cor. 3.15 that is as a man that hath his house and his goods burned may yet escape with his life so thou mayst be brought to heaven but not in that comfortable and joyfull condition which thou mightest hadst thou filled up all thy Relations according to the duties enjoyned thee by the word But of these there may be and is a twofold knowledge 1. A speculative or a head knowledge a knowledge that goeth no further then the brain old Eli might know wâ—â—t he ought to have done The word of Christ may be in a mans brain and there it will speed no better then the seed that was sown in stony ground Matth. 13.5 wanting depth of earth A head-knowledge will but encrease our guilt and that will increase our misery for he that knoweth his Masters will and doth it not shall be beaten with many stripes 2. An affective or heart-knowledge Theologia est scientia affectiva directiva which goes down to the affections and causes a man to walk and to do according to that which he knows Blessed is he that keepeth the sayings of the prophesie of this Book Rev. 22.7 This is to
receive the seed upon good ground thus to know is only Life eternal he that thus knoweth shall no longer be called a Servant but a Brother a Sister and a Mother to Christ Iesus Matth. 12.50 SECTION II. THe next thing to be opened is to discover what it is to be well acquainted with the holy Scriptures this appears by what hath been already spoken yet for further demonstration to be acquainted with the word of Christ is 1. To know it from all other sayings of the world we are to know the very face of Scripture in the greatest croud of the wisest Sentences and know it from all the wisdom of the gravest Fathers For 1. We cannot otherwise reverence it as we ought we are to tremble at the word of God Isa. 66.2 There is such a Majesty in the word that we are to esteem the very feet of him beautifull that brings it when the voice of God soundeth in our ears if we cannot discern the Royaltie that is in it we are not like to esteem it as we ought or as God requires 2. We cannot otherwise believe it as we ought by not knowing it we may be drawn to doubt of the truth of it in discourses while men are dehorting from this or that vice or exhorting to this or that duty and intermingling either threats or promises the truth of both may be doubted either to the hardening of men in their sin or to cool their affections to the duty 2. To bear it in our mind above all other things in the world our hearts must love it above all see that our thoughts affections our desires our meditations be busied about the nature of it precepts of it promises of it and what ever we forget let us never forget his precepts Psal. 119 93. Let us make it our Companion by meditating upon it all the day ver 97. 3. To make it the Rule of our lives above all other things some walk after the ways of Ierobuam others after the counsel of the ungodly some râ—ns with a multitude to do evil others walk after their own inventions many walks after the flesh others according to the Prince of the power of the ayr the Spirit that now workeâ—h in the children of disobedience But we have a more sure word whereunto they do well that take heed as unto a light in a dark place until the day dawn and the day-star arise in your hearts 2 Pet. 1.19 And as many as walk according to this rule peace be on them and mercy Gal. 6.16 make the word therefore a Lamp unto thy feet and a light unto thy paths and then thou art acquainted with it SECTION III. WE are now to confirm the Doctrine by other places of Scripture in the doing we might muster up Legions of Arguments we shall content our selves with a few such as these viz. Among other warnings given the people of Israel there is one Deut. 11.18 to take heed that they served not other Gods Therefore ye shall lay up these words in your heart saith the Lord and in your soul â—ind them for a sign upon your hand that they may be as Frontleâ—s between your eyes and ye shall teach them your children speaking of them when thou sittest in thine house and when thou walkest by the way when thou liest down and when thou risest up and thou shalt write them upon the door posts of thine house and upon thy gates c. All which put together as laying the word up in their heart and soul teaching it their children always speaking of them it will amount to as much and hold forth the same thing the Doctrine doth We read again Deut. 31.11 12. that men women and children and the stranger that is in Israel must be gathered together That they may bear and that they may learn and fear the Lord God and observe to do all the words of the Law All sorts of persons must hear the Law learn it and observe it Also Iosh. 8.35 There was not a word of all that Moses commanded which Joshua read not before all the congregation of Israel with the women and the little ones and the strangers that were conversant among them Here the above mentioned Law is put in execution and performed by Ioshua no doubt but for the same end which the Lord commanded by Moses which was that they might learn to do accordingly The same did Iosiah 2 Kings 23.1 2. Who sent and they gathered unto him all the elders of Judah and Jerusalem And the King went up into the house of the Lord and all the men of Judah and all the inhabitants of Jerusalem with him and all the Priests and Prophets and all the people both small and great and he read in their ears all the words of the book of the Covenant so did Ezra Nehem. 8.2 3. It is a great charge in the Gospel to search the Scripture Iohn 5.39 and all as new born babes are to desire the sincere milk of the word 1 Per. 2.2 We cannot be ignorant that the man that would be blessed ought to have his delight in the Law of the Lord and in his Law doth he meditate day and night Psal. 1.2 Behold I come quickly saith Christ Blessed is he that keepeth the sayings of the Prophesse of this Book Rev. 22.7 These Laws and Precepts were never yet revoked and therefore they stâ—nd in full force and vertue signifying that it is the duty of all to have knowledge of and to be well acquainted with the word of God the Text it self seems to be Imperative Imperative praeceptionis Let nothing that is let neither Doctrine nor person whatsoever hinder the word of Christ from dwelling in you what means then the bleating of the sheep nay rather the lowing of the oxen in our ears nay rather the barking of Dogs against this Truth Beware of Digs Phil. 2. He that barks against the Scripture against the whole Scripture surely denies that Christ is come in the flesh and therefore is an Antichrist nay denies that there is a God and therefore is an Atheist For 1. It was Gods main drift purpose and intention in sending his Prophets and Ministers Rising up early and sitting up late giving precept upon precept line upon line Isa. 28.10 to have his people know his word and learn his Law 2. It was the end of Christs Incarnation and of his dwelling among men that his words might sink down into the hearts of men and possess their souls and spirits To this end was he born and for this cause he came into the world that he should bear witness to the truth Joh. 18.37 and the word of God is truth 3. It was the end of the Holy Ghost 〈◊〉 Inspiration when he inspired the Apostles in preaching and writing was it not for this that men might be saved by believing and obeying I write to you little children saith the beloved Apostle c. I write to you Fathers c. I write
to you young men because you are strong and the Word of God abideth in you 1 Ioh. 2 14. 4. It was the end of the Scriptures miraculous preservation what pains did the Heathens take to have the Bible out of the world what wonders did God work to preserve it it was that men might know them and keep them that they might live by them SECTION IV. THe next thing in Order before us is to demonstrate the truth of the Doctrine by reason and strength of Argument that having both reason and Scripture for it we may without delay addresse our selves to obedience It is necessary for all persons to know the Scriptures For 1. All persons are bound to know God and worship or serve God There is a knowledge must be had which all the Creation cannot give the Creatures in heaven and in the Earth may show that there is a God but how to know God they are silent one of them could say Deum colit qui novit but understood he what he said The wisest of men did worship an unknown God Act. 17.23 The Scriptures only teach us and do only show us what God is that he is a spirit Ioh. 4.24 Infinite Eternal Immutable Creator Preserver of all things mercifull gracious long-suffering a God that heareth prayer a hater of all sin one in nature three in persons This no book in the World holds out but this and he that knew most of the nature and best knew in the secrets of art had read far and much in the large volume of the Creatures yet could not know that which is Eternal life to know him to be the only true God and Iesus Christ he had sent Which the Scripture doth truly fully and clearly Having known God by the Scriptures we by that know how to worship Deum colit qui novit God will be worshipped in spirit and in truth Joh. 4.23 By no book can this Question be answered Wherewith shal I come before the Lord that is to be accepted Miâ—â— 6.6 but by the Scriptures The whole society of men and Angells cannot answer this one Question How shal I do to be saved but by the Scriptures Act. 16.30 The effectual walking after holinesse was never to be seen and read in the starry heaven but in the Heaven of the Scriptures Many excellent things and indeed holy truths may appear and do occurre in the reading of Heathens Seol verbum caro factum est habitavit in nobis ibi non legi but not a syllable of the great mystery of godlynesse Christ manifested in the flesh 2. All persons have need of cleansing against their approaches to God Man is naturally filthy being wholly defiled by sin he is cast out â—n his blood to the loathing of his person Ez. 16.5 Could he apprehend his own filthiness he would be more loathsome in his own eyes then the most infectious Creature could possibly appear All persons may say with the Leaper Unclean Unclean Levit. 13.45 Old and and young rich and poor Male and Female want cleansing therefore had need learn the Word of God which is clean it self Psal. 19.9 and cleaneth others Psal. 119.9 It is of a purifying nature and therefore compared to rain that washeth away filth Deut. 32.2 to Rivers of Waters which denotes the purifying nature of this Word of truth since all persons are impure they are to entertain this Word of Christ which will make them beautifull God is said to wash the soul with water Eze. 16.9 to heal them that are sick Psal. 107.20 and clean them that are filthy by his Word Psalm 119.9 3. All persons may be drawn to believe some great errors against and some to damnable opinions of God Paul assures the Elders of Ephesus Acts 20.29 that after his departure grievous Wolves should enter among them commends them to God and to the Word of his grace which was able to build them up v. 32. whereby they might stand against the blasts of contrary doctrine The worshipping of Angels was going to be intruded upon those Colossians Chap. 2. v. 19. the Word of Christ is recommended to them that by the force and light of that such doctrine might be excluded from Congregations Through ignorance of the Scripture by mens persons by enticing words we may be drawn to believe the doctrine of Devils We must therefore if we would steer our course right for the Haven of happinesse sail by the light given us in the body of the Scriptures Things that have but a show of Scripture meeâ—ing with ignorance doth oâ—â—en passe as having divine Authority while â—hose that know the Scripture know that it is Sathan transformed into an Angel of light Not a fixed but a wandring star Iud. 13. and therefore not to be walked after lest as he that follows that Meteor ignis fatuus we fall in a ditch and perish in the mid way of our errour and backsliding The ignorance of many in Scripture and the mistakes of many touching some places in it are apparent causes or the Apostacy of many from it in these days of liberty c. 4. No person can perform that duty required commanded and enjoyned them of God Without the knowledge of and acquaintance with the Scriptures the Magistrate will be to seek the Minister will be at a losse and the people like sheep without a Shepherd The Magistrate is to punish sin which cannot be known but by the Scriptures Rom. 7.7 The Minister is to preach the Word and how shall he preach it but by the spirit and how shall he have the spirit except he ask it and how shall he ask except the Scripture direct him How can the people know to give obedience to the one and double honour to the other without acquaintance of this Word of Christ It is that alone that discovers the duties of all relations and by all therefore to be consulted with lest being found faulty in the least Commandement we become breakers of all Iames 2.10 and be called for so doing Least in the Kingdome of Heaven Therefore all Scripture is given by inspiration of God and is profitable for Doctrine for reproofe for correction for instruction in Righteousnesse that the man of God may be perfect throughly furnished â—â—to all good Works 2 Tim. 3.16 17. 5. All Persons will be judged acquitted or condemned by the Scriptures at the dreadful appearance of God we mean by this All those to whom the Scriptures are given according to conformity of mens lives with this Word shall God passe that sentence of Come ye Blessed or Go ye cursed If thou cast thy bread upon the waters give a portion to seven and also to eight Eccl. 11.22 if thou hast dealt thy bread to the hungry Isai. 58.6 or hast neglected and saw thy Brother have need and shut up thy bowels against him 1 Iohn 3.17 and hast stopped thy ears at the cry of thy poor brother Prov. ult 13. thou shalt have thy self condemned and
separate for ever from Gods presence for this very thing or for it received into glory Matth. 25. It behoves all therefore that would stand in judgement to be acquainted with the Scriptures that what sins their souls are inclined to may be known and what iniquity their hands have acted may be found out that they may be repented for and God may cast them behind his back And also to know what duties he laies upon them that performing of them at that day of tryall they may be received into his Kingdome for this Book will be opened this Râ—le presented and our lives by it measured and accordingly both soul and body shall eternally be sentenced 6. All persons without this may lie under most sad and grievous afflictions without any dram of comfort from God An ignorant soul whose root God hath touched as it were to pluck up and whose heart God hath griped as it were to condemn and whom he hath stripped of all comforts as it were to slay must either bee stupid under that calamity or desperate in such a case while he that is acquainted with the Scriptures will find out some Reason of his trouble and ease of his distemper Unless thy Law had been my delight I had perished in mine afflictions saith David Psal. 119.92 Every promise that is in Scripture a Saint will apply for his own particular as if God had sent it down from Heaven immediately for him assuring him of deliverance in good time Nubecula â—st cito transibit the Momentary afflictions of this life work for him a more Eternal and exceeding weight of glory 2 Cor. 4.17 from the Wells of salvation even from the promises of â—od can they draw refreshment for themselves and their Companions the ignorant in the mean time being like Hagar wandring in the Wildernesse of Beersheba dying for thirst yet a Well of refreshing comforting strengthning nay living water near them Gen. 21.19 7. All the Books of the holy Scriptures were written for the very end and purpose of God These are wriâ—ten that ye may believe that Iesus is the Christ the Son of God and that believing you might have life through his Name Joh. 20.31 For whatsoever things were written aforetime were written for our leaâ—ning that we through patience and comfort of the Scriptures might have hope Rom. 15.4 Here is an end both of the Old and New Testament that men might have comfort in this vale of misery and hope of future glory and how shall either hope or comfort be drawn from the Word if we know it not Never can men be rich in hope that have not the Scriptures dwelling richly in them Let Gods Word have its end by us and since it was written for our learning Let us learn it yeat get it by heart â—nd both grace and glory shall fill our hearts 8. The want of the onowledge of the Sacred Scriptures is a great daâ—â—ing sin before God How shall men escape â—f they neglect so great salvation He. 2.3 Here is in Scripture life and deâ—th heaven and hell is set before men blessednesse or misery a Crown of gold or a globe of fire an enlarged Kingdome or a narrow pit an Eternall Throne or everlasting burnings are proffered to men if it be received Heaven and Comunion with God shall be thy porâ—ion if neglected hell and communion with the Devill and his Angels in torment shall be thy reward which places Moses and the Prophets would deliver thee from Luke 16.29 SECTION V. WE are now according to our proposed Method to discover what hinders the Word of Christ from dwelling richly yea from dwelling at all in the hearts of men the grounds of it cannot exactly be numbered by any but him that made and knows the heart Yet there are 6 things apparently hinder it in these miserable days of ours as 1 Curiosity We have Athenians that give their mind to hearken after some new and curious thing in Religion that studie more the knowledge of such things as God hath locked up in the secret Cabinet of his own bosome or in the secret place of the Stairs of dark and hidden prophesies rather then plain and revealed truth because plain and revealed picking out of the Scripture some dark passages and with them storing their brain conceit themselves to be rich by empty and vain questions such oftentimes as bring the very entity of God in an Atheisticall way into a Question and dispute and in the mean time go empty away of those truths that conduce to peace and holinesse without which no man shall see the Lord. Heb. 12.14 2. Coveteousnesse Mat. 13.22 The Word of God cannot grow nor bring forth fruit where the thorns and cares of the World are nourished that fils the heart of man so much that there is no Room for the knowledge of Sacred Scripture He that had great possessions when he was to part with all for Eternall life went away sorrowful Mat. 19.22 and we never read he returned Give him Earth enough any man shall have heaven Let him be rich in this Worlds goods he misses not the knowledge of the riches of Gods grace shining through Jesus Christ in the Word He knoweth Earth so much and is acquainted with it so wel and troubleth himselfe so much about it he forgets that one thing necessary and becomes unfruitfull in good works 3. Sluggishnesse Idlenesse is usually esteemed the mother of all Vice Ignorance ows both it's birth and education to her Knowledge and acquaintance of the holy Scriptures is not obtained but by industry and pains sluggishnesse wil have a man to loyter therefore he cannot be rich in that Were it possible to see the soul of the Sluggard as Solomon saw his Vineyard Prov. 24.31 we should see it without either Order or Fence and overgrown with all kind of noysome and filthy Weeds Ignorance like a Wolf feeds her self in the sluggards bosome and at last will eat up his own heart The spirituall Manna falls but he is loth to gather the Sun of the Gospell shines but neither the windows nor doors of his soul are open Christ knocks and puts in his finger at the hole of the lock Saying Open to me my Sister my Love my Dove my undifiled Cant. 5.2 But what says the Sluggard I have put off my Coat how shall I put it on I â—ave washed my feet how shall I defile them v. 3. All the fair Words and comfortable expressions glorious things precious promises holy truths that are in the book of God are of no account with the Sluggard but for all the light for all the knocking he cals Yet a slumber yâ—t a little folding of the hands He will not take pains to be saved from hel nor labour here a little to obtain Eternall rest above He gives not himself to reading nor hearing but at 's conveniency nor to meditating nor to discoursing concerning the Scripture and therefore it is not like to dwell in him The truth
our undertaking this subject at this time wherein so many are shaken to and â—ro by every wind of Doctrine desiring to establish you in that Faith once given to the Saints and to confirm you in the doâ—â—rine of the holy Catholick Church to which I presume you were baptized we shall from this Text maintain several grand truths in reference to the Word Sacraments and Prayer which may serve you as Antidotes against that poyson that hath already slain thousands at our right hand and ten thousand at our left but we must first come to the last Section and see some questions resolved SECTION VII Questions Resolved Quest. 1. Whither the Scripture be the word of God Quest. 2. Whither the Scripture ought to be mens onely rule Quest. 3. Whither men may come to a saving knowledg of God without the Scripture Quest. 4. Whither persestion may be attributed to the Scripture Quest. 5. Whither Salvation may be had by the single knowledg of the Scripture Quest. 6. What may perswade one that doubts to beleeve the truth of the Scripture Quest. 7. How far the Saints may be our rule besides the Scripture Quest. 8. Whither the books called Apocrypha be not Scripture Quest. 9. Why would God writ the Scripture Quest. 10. Whether men be bound to beleeve all that is in the Scripture Quest. 1. Whether the Scripture be the word of God By Scripture here is meant the whole word of God contained wholly and onely in the Canonicall bookes of the old and new Testament for though the word Scripture signifies only a writting or a book and may be attributed to any book scrole or writing in the world yet use and custome which is the rule of speaking hath wrought this word Scripture to signifie that writing of the Holy Ghost contained in the Book of God and not any other book 1. From the excellency that it hath above all other it is called the Scripture that is the Book as if there were none deserved that name but it hence the book of Canticles is called the Song of Songs that is the most excellent of Songs so this the Book that is the book of books 2. From that necessity that lies upon men to have this book above all other If all the learning of all the most famous Libraries could be contracted into one book and that one book digested into one mans Head yet he would call for thee Book that book that his life his comforts his salvation stood upon this book was made to mend all other books and the light that all other Learning could afford without this would but make Hell so much the darker when all Books are shown him yet as David said of Goliahs sword there is no Book like that 1 Sam. 21.9 or as Rachel said to Iacob Give me that or else I die Gen. 30.1 The like might be said of the word Bible that signifying also a Book and properly any Book of the world might be called a Bible but customarily it s given only to that Book that contains the word or that Book written by the Spirit of God Now that the Scripture or the Books of the old and new Testament are the words of God and written by none but God that they are from heaven and not of men may appear by these following reasons 1. None but God can be found out to make them let heaven and earth be searched as with a Candle and among all the Inhabitanâ—s therein the Author of this Book is not to be found For 1. If he was not the writer of them either Angels Beasts or men must for Plants and Trees are not to be once suspected for their original But 1. Angels made it not for then it was either made by them altogether or by some part of them But 1. Not by them altogether for then in some place or other this had been discovered the Angels would have told the world before this time that it was composed by them They would have discovered to the soâ—s of men by some means or other that they were beholding to them for these comfortable words 2. Neither can the Scripture be supposed to be made by one part of them for then either they mâ—st be made by the fallen Angels or the confirmed Angels But 1. Not by the fallen Angels the devils are more subtle then to destroy their own Kingdom to give weapons to overcome themselves Satan hath more policy then to reveal how men shall avoid his snares escape his traps overcome his temptations prevent his ambushments frustrate his watchings and disappoint all his purposes every line of the Bible tends to the râ—ine of his Kingdom every verse in it is his neck verse Would he have had himself known by no other name then a lyar a Serpent a Dragon a roaring and devouring Lyon a Deceiver an Accuser an unclean Spirit if he had gone to set himself out into the world it will follow therefore it was not them 2. Neither was it made by the confirmed Angels for they acknowledge themselves our fellow Servants Rev. 19.10 22.9 being therefore professedly our fellow servants they could not make Laws to restrain us of our desires nor enjoyn us from performing any thing that our own hearts lusted after neither would men acknowledge the Angels in this case to be their superiors 2. Beasts did not write it It is to be hoped that the Reader is so much a man as to understand Beasts or Fouls composed not that work their irrationality shews sufficiently their impossibility 3. Men did not do it There is but man to be thought on as the Author of this Book since Angels are known not to do it And yet apparent it is that men had no hand in it for then either it must be done by men altogether or by some men But 1. Not by men altogether where was that meeting and in what Country is that place that mankinde gathered themselves together to make Lâ—ws against themselves to bind their own hands to their own feet nay to crush their own heart yea which is more to doom themselves to the everlasting flames for doing that that above all things is most pleasing to themselves What time of the world was this meeting in What Histories mentions of it What Generation was then living and who called this Assembly together What makes this Age to tye themselves to those Laws made by their Fathers since they are dead and fallen asleep 2. Neither was it done by men apart for then those men that composed it must be either good or bad But 1. Good men would not do it for then they ought to have been speakers of the truth they have kept the world in falshood for they say that the Scripture is of God made by his finger spoken by his Spirit if made by themselves it s nothing so yea the best of men find in themselves disobedience to the Laws therein contained which costs them much sorrow many tears
they sinned that word that might have been purely and unsported given to the Father through negligence forgetfulness wilfulness might not have been delivered intirely and perfectly to the son but now in writing none of these can alter the age that now is can know if others do corrupt and those that come after may judge of this each having copies by them they are able to discover or iudge of the integrity of another neither can any one corrupt it in the least but it may easily be discryed by his neighbour through the copies or writings of it 3 That helpe might be afforded men against those imperfections that attend the best for through fraile nature cares and troubles of the world sutable comforts confirming truths might not suddenly be thought on now by writing this malady hath a proper cure the word being open and before our eyes we may take up and read such truths as may stay the Soul in her greatest shakeings and comfort her in her languishing distempers 4 That mens faith might be the more confirmed in the truth of it when men see the prophecies that were foretold in the book of Daniel and in the Revelation the fulfillings of the threatnings is against the Jews c. To know that these things are done and to see them foretold so many hundred years before induceth a man more firmely to beleeve them then if it were told him barely from another that his Father or Grandfather said it should be so of which he also might have cause to doubt and the truth of the Speaker even in that particular suspect Quest. 10. Whether men be bound to believe all that is in the Scripture For the dispatching this Question we must distinguish 1. Between the Scripture it self and the persons who writ it is not necessary to salvation to believe that Matthew writ that Gospell that goes under his Name nor that Peter writ his to believe what is spoken or written is one thing and to believe that David writ it is another thing 2. Between the writing it self and the time when or the place whence it was written It is one thing to believe the truth of those Epistles of Paul and another thing to believe that they were written from Corinthus as that to the Romans or that from Athens as that to the Thessalonians or from Rome when Paul was brought the second time before Nero as that last Epistle to Timothy 3. Between the Words written and the meaning or sence of the thing writ It is one thing to believe that Paul writ the words of his Epistles in that order method place as we have them in our Bibles ordered and placed and another thing to believe the sence and the meaning of the thing so written we shall find the writers of the Scriptures in citing of places deviate from the naturall order of the Words given them by the first Author which shews that we are not bound to believe that For instance David declares Psal. 16.8 I have set the Lord always before me because he is at my right hand I shall not be moved which Text Peter having occasion to use Act. 2.25 reads it thus viz. I foresaw the Lord always before my face he is on my right hand that I should not be moved The words being clearly varied but the sence and meaning being the same we are tyed to the one and not to the other which alteration is evident in many places particularly the very next verse both of that Psalm and this Chapter 4. Between an Historical and a saving faith we are to believe all that the Scripture contains and set down that is the sence and meaning of it to be no other then the very will purpose mind and Law of God which we must believe if we would be saved And that it was written by David and sent to the chief Musitian by Matthew by Paul and sent to them from Corinthus that the Epistle to Timothy Ordained the first Bishop of the Church of Ephesus was written from Rome when Paul was brought the Second time before Nero as his second Epistle at the close declares ought to be believed by an Historical faith that not being written by the infallible spirit of God but by the Churches Tradition of whose authority in an Historical way it is but presumption in any man to doubt CHAP. IV. Of Reading We are now come to the prosecuting and enforcing of those directions above named as necessary Antecedents for the Words indwaking The first was to read the Scriptures In the handling of which we shall 1. Prove it is a duty to read 2. Direct how to read 3. Resolve some Questions Sect. 1. THat all are to read the Scriptures is a truth that the Religious Christian will not doubt of and the Hypocriticall dare not deny yet that all might be left without excuse we shall prove that all must do it According to the usuall division of Magistrates Ministers and people or of Old and young which comprehendeth al sorts of persons whatsoever 1. Magistrates are to read it God giving Laws concerning the Ruling of his People to him that should be King â—ver them Commandeth Deut 17 18. that when he sitteth upon the Throne of his Kingdom that he shall write him a Copy of this Law in a book out of that which is before the Priests the Levites and it shal be with him and he shal READ therein all the days of his life The King therefore it not exempted from this duty though he be Lord of all notwithstanding all affairs he must READ therein all the days of his life And the truth is he will be the best Ruler that is best acquainted with this word he will know sin the better which he is to punish Rom. 13.13 the better he be acquainted with the Scripture Rom. 7.7 It is the abundance of the sincere milk of the Word that maketh Kings Queens nursing Fathers and nursing Mothers unto the Church Isai. 49.23 that all that live under them may by their knowledge and discipline grow in all godlinesse and wax strong to every good work sucking from their breasts wholesome doctrine springing from good government and Laws and enjoying the fruit of all in every Act of Justice What God doth in this place require of a King who is Supream 1 Pet. 2.13 he requires the same of all Magistrates and Officers under him that are as Kings in their proper places and Domininions and by the Subjects ought so to be beheld 1. That they be not puffed up by conceit of Earthly greatness Psal. 131 1 2. 2. That they may be impartiall in their Sentences Proverbs 31.5 3. That they may uphold and defend the truth of his worship 2 Kings 23.1 2 3 4. 4. That they may know whom to encourage and whom to punish Rom. 13.3 5. That every thing may be done by them as those that must give an account to the King of Kings and Lord of Lord for
Let us make Man in our image after our likeness he that sayes these words must be one that can create and make Man to whom are these words spoken not to a Creature not to an Angel for man was not made after the image of an Angel as some that denies this truth makes Christ to be it must be God Why is it said let us note that there are more Gods as hath been before proved but the word Us denotes the plurality of Persons for the next words show God created man in his own Image It must be therefore God the Father that sayes to the other persons the same God with him let us make man in our own image that is in the image of God not of any created being moreover Matth. 3.16 We finde Iesus the second Person in the water the Spirit of God descending like a Dove upon him and the Father calling down from Heaven this is my well beloved Son c. where we clearly see the three Persons in different places doing different acts which proves that they are different persons which place being clear for the distinguishing of three we may say to our new Atrians or Antiteinitarians what I read Athamasius said to the old ones who denyed the three Persons Abi ad Iordanem vibebis go to the River of Jordan and thou should see the truth of it Though they be different in persons as is so clear in Scripture that it is to be wondred what impudent devil possesseth so many in our dayes to deny it yet it is not to be concluded there there are three Gods for these three personally make but one God essentially 1 Iohn 5.7 which brings us to the second part of the question how these three persons do agree This being such a mystery if any be too curious about this point let them shew me how they are framed figured in the wombe how they grow upon Earth how their own Soul animates their Body and by that time something more may be thought on for the further clearing of these insearchâ—ble mysteries viz. the begetting of the Son and proceeding of the Spirit yet that the one is begotten and the other doth proceed from Scripture is apparent but the manner of his begetting and of the other is proceeding God hath clouded And it is not good to be wise above what is written but to the point The three persons agree and ate one in Eternity in Dignity in Diety in Operating and in Willing 1. In Eternity there was none of them before another each of them have had and shall have as long continuance as another all of them hath been from everlasting and all of them shall be to everlâ—sting Iesus Christ is the same Yesterday to Day and the same for ever Heb. 13.8 I was set up from everlasting from the beginning or ever the Earth was Prov. 8.23 In the beginning was the word and the word was with God Iohn 1.1 and Gen. 1.26 To suppose now the Father and the Son to be one from Eternity and not also the Spirit is to suppose that God was without his Spirit which were Blasphemy in Divinity since he was alwayes a living God and absurd in reason yea equally ridiculous as to imagine a man to live move and have a beeing without a Soul The Father the Son and the Spirit are therefore coeternal that is one in eternity 2. In Dignity that is one hath as great excellency majesty as the other they are in one and the same state Honour and Glory â— none of them is greater then another none of them to be worshipped called upon more then another nor to be worshiped less then another the same glory that we give to the Father we are to give the Son and the same to the Holy Ghost and what we give to the Son the same we are to give to the Father and the Spirit Holy Holy Holy is the Lord of Hoasts cryed the Angels Isa. 6.3 a darke representation of the Trinity in Unity so Iohn 5.18 Gen. 1.26 Iohn 5.23 All men should honour the Son even as they honour the Father and Revela 5.12 13 Blessing Honour Glory and Power be to him that sitteth upon the throne and to the lamb for ever We cannot give nor ascribe these to him that sitteth on the Throne and to the Lamb but we must give them also to the Spirit of him that sitteth on the Throne and of the Lamb. The Father the Son and the Spirit are therefore coequall that is one in Dignity 3. In Diety that is one is equal and as much God as the other the Father is very God the Son is very God and the Holy Spirit is very God and yet there are not three but one God the self same God that the Father is the self same is God the Son and that very God that the Father and the Son is the self same God is the Holy Ghost Trinitatem omnipotentem quis intelligit quis non loquitur eam si tamen eam Rara anima quae dum de illa loquitur scit quid loquitur Lord I believe help my unbeliefe I believe that the Father is not the Son nor the son the Spirit and also that the Son is not the Father nor the Spirit and also that the Spirit is neither Father nor Son yet I believe that the Father the Son and the Spirit is ONE A TABLE Demonstrating this In his igitur tribus quam sit inseparabilis vita Unae essentia quam inseparabilis distinctio tamen distinctio videat qui potest certe coram se est Aug. lib. Con. 13. c. 11. Haec est enim sides vera veniens de sana doctrina haec certe est Fides Catholica Orthodoxa quam me docuit Deus in sinu matris Ecclesia gratiâ suâ Aug. 1. med 30. This shall appear by a distinct proving each person to be God And 1. That the Father is God appears by the Scriptures and reason 1. By the Scriptures Thes. 3.11 Now God himself and our Father and our Lord Iesus Christ direct our way unto you here God Almighty is called upon distinctly with the Son under the notion of our Father for so he is by adopting us his children as before was spoken and so v. 13. Before God even our Father so 2 Thes. 1.1 2. Paul c. Unto the Church of the Thessalonians in God our Father and Chap. 2.16 Now our Lord Iesus Christ himself and God even our Father so Ephes. 1.3 Blessed be the God Father of our Lord Iesus Christ He that is his Father is our Father is God blessed for ever Heb. 1.1 8. God who at sundry times and in divers manners spake in time past unto the Fathers by the Prophets hath in these last day spoken to us by his Son The same God that spoke to the Prophets hath a Son therfore he is his Father whose Son now is Christ His who spake in divers manners
3.10 2 External that is in body where he was like God 1 In Immortality Death was to have no dominion over him dissolution he was not to know God is Immortall and man in Immortality was like him 2 In Dominion over the creatures God gave man half his Empire to rule over Gen. 1.28 The furious Lyon the Kingly Eagle and the great Leviathan man stood in no awe of they all submitted to his Scepter The whole Creation of Beasts and Fowl was brought before him and though he was naked he feared them not and they disobeyed not him Gen. 2.20 This ushers in the second part of the question why man was created Naked For answer to which we make this brief reply 1 That but for sin this would be no more a question then it is now why men cover not their faces that was a piece or part of that perfection wherein God created him cloathing is but a cumber a toyl a labour a trouble and God made him perfectly happy 2 To admonish him of his sociable and peaceable life with his kinde God created other creatures with weapons strength to defend themselues against each other to some he gives swiftness to others craftiness to others strong and hard hides to others hard hoofes to some prickels to some sharp claws to others stings and poyson but only man is naked exposed open and free so that we see when men go to make war one upon another they deform themselves and look liker monsters then men God therefore would teach him by his being naked to live peaceably and sociably in the world 3 To Admonish him of his diligence and industry He hath given man little without him besides his skin yet Inriched the World for his use and that he might Imploy himself in some refreshing labour without trouble and do those things in the World most pleasing to himself what ever they were with the greater facility God created him naked 4 To discover the excellency of Adams perfection God did not make so beautifull a Creature to hide it in the cloud of a Woolen Silken or Linen garment he was the most beautifull of all creatures and God would have his beauty discovered As Eva was the Mother of all living I am prone to suppose she was the fairest of all her Daughters that lived and God would have her favour seen What needed cloathes to either since both were perfectly holy It was their holiness that made them not ashamod of their being naked Gen. 2.25 Quest. 7. Whether the reading of the Ceremonial Law be profitable to a Beleever Or whether any part of that Law be established under the Gospel The Law Ceremonial which consists of Types and Shadowes as Washings Shavings and Offerings of Sacrifices Shedding of blood Sprinkling c. some may think to be needlesse under the Gospel but they erre a Beleever may reap much profit by them 1 They may serve to confirm his faith in the truth of the Word by his seeing the Types fulfilled by Christ he is the Lamb of the Male kinde that must be Offered for the sins of the World He is the scape-goat that taketh the sins of men into the Wildernesse of Oblivion 2. By them we may take notice of Gods offence at sin he wil have the blood of man or of beasts to satisfie his Justice in respect of sin willing to spare men untill the Son of man come the blood of Buls and goats shall serve to the purifying of the flesh 3. By them believers may be excited to love Christ the more for freeing them from the burthen of that Law It was a yoke that the Jews were not able to bear Acts 15.10 By Christ the Believer is freed from it he is not now tyed to Ierusalem he needs not go there to worship neither need he kill his beast for Sacrifice but offering pure hands without wrath and doubring makes him accepted in the beloved 4. By that Law we see that there is but one Saviour for Jew and Gentile which may be the ground of many a fervent prayer for the Jews Conversion that they might effectually have the blood upon their hearts for the pardon of their sins whose blood typically they shed for the remmitting of their offences Poor souls whose Fathers saw his blood in the killing of their beasts yet their seed to be killed through their not believing in his blood now that it is poured forth Return O Lord to thee many thousands of Israel 5. Believers by that may see how carefull God is of his Worship in his making such strict Laws Statues and Judgements and the least of them to be fulfilled under the pain of being cut off 6. They may fear to sin the more against the gospel if it was dangerous under so dark a Ministration what now if it was death to break the Law delivered by Moses what then to sin against the Law given by Christ if these escaped not that broke the Law because they were delivered from Egypts thraldome How shall we escape if we neglect so great salvation Heb. 10.2 3. Let us not sin the more because the yoak is took from us but rejoyce always in God that made us free in Christ which calls upon us to see if by Christ we are free'd from any part of that Law or from all of it which is the second part of the Question The ground of it is the determination of that first and famous Counsell of the Church Acts 15. In which it was appointed v. 29 that the converted Gentiles should abstain from meats offered to Idols and from blood c. By reason of which precept some conclude this part of the Law to be confirmed under the gospell and by Christians to be observed But these men erre not knowing the Scriptures For the detecting of which errour we shall promise a few things touching the institution of the Law and the reason of the Law 1. Of the Institution When God had preserved himself a very small remnant in the Earth by Noahs Ark he gave to Noah and to his Sons every moving thing that liveth for meat Gen. 9.3 But flesh with the blood thereof which is the life thereof these they must not eat that is flesh with the blood in it or raw or not thorowly boyld or not throughly blooded or not throughly dressed as for haste the Israelites did 1 Sam. 14.32 33. Afterwards in the time of Moses this Law was enlarged Levit. 17.1 Prohibiting not only the eating of flesh with the blood but the blood of any manner of flesh v. 10. v. 14. so that untill Moses the not eating of blood divided from the flesh is not expressly forbidden though it might not by holy men be eaten for a reason hereafter to be shown 2. Of the reason of this Law and that is three fold Either 1. Physicall 2. Morall Or 3. Mystical 1. Physical The blood of beasts divided from the flesh eaten alone or the blood of beasts eaten
hath reason to suspect that fury not zeale makes thee a teacher and upon that flight the doctrine taught Love like a small and thick shour can open the ground of the heart and soften it whilest passion like great shoury drops hardens it and causes it only to become the more hard whereby the thing taught slides off and is not received into the bosome of him that is reached and so becomes ineffectual to his edification 2 Humility and meeknesse Let not him that is taught perceive that thy end is to shew thy own excellency above his that may marre thee in thy purpose let him rather behold that thou desires he should see his own ignorance which may make his soul to blesse thee and his soul to be saved through thee 3 Zeale and earnestnesse speake of God of Christ of the scripture of judgment and of eternal glory as to affect the hearts of them thou wouldest instruct so as to burne again if thou do it in a cold or carelesse way it will be heard after the some forme and manner 4 Order and patience we are not to suppose that what we teach must be Immediatly got by heart our teaching may but open a door to let in those instruction of another which are to perswade to Godlinesse we are therefore to have patience Paul may plant grace but not live to see it grow a minister may plant or water what another hath planted and yet the fruits of that plant may be reaped by another have patience then build thou orderly and lay a good foundation God perhaps hath ordained another to lay the roofe and to furnish the building 5 Truth and simplenesse What men teacheth in points of faith ought to be the word of Christ not their own inventions and the word of Christ ought not be mixed with carnal ordinances but given purely and sincerly to the weak Christian that he may grow thereby if otherwise we teach not but pervert we instruct not but deceive This is done 1 By discovering his errour from the word of Christ we ought in this case to let men see the scriptures rather then our selves against his judgment to undertake to reprove a man for his errour when it is not reproved by the word of Christ is but to procure to our selves a staine or a blot 2 To demonstrate the necessity of believing the thing taught from scripture what we reach in matters of faith is to be mantained from scripture only that being the meanes to be get faith and to nourish it there is nothing to be taught as necessaâ—y for salvation but what can be proved a duty fâ—om thence and therefore presume not if thou be wise to do the contrary SECT III. Questions resolved Quest. 1 Whether private or night meetings might lawfully be upheld Quest. 2 Whether it be lawfull for Christians when they meet to make mery one with another Quest. 3 Whether the conference or private meetings lately used inâ— England were agreeable to the power of Godlynesse Quest. 1 Whether private or night meetings might lawfully be upheld To affirme that Christians ought not to meet at all times or at any time to instrust and edifie each other were to affirme that a sin which is both practised and taught by the saints both of the old and new testament Mala. 3.16 But yet those meetings that were formerly in England seems not to be approved For 1 Their meeting was not so much out of zeale as for other causes When the practise and conversation was seen in the world they nothing out-stripped other men They were singular only in this that when others had come from the publick temples they were then going to prepare for private meetings if religion had made them set about this over night it is to be supposed that it would have singularly remained with them next day but that not appearing some other cause might be inquired after which shall not at this time be insisted on 2 They seemed to be unthankfull to God for that liberty he had given his Church blessed be God if it be good that they teach it might be done at noon if evill the night hideth not from him that seeth all things Intimes of persecution the Saints worshiped wandering in deserts and in mountains and in dens and caves of the earth Heb. 11.38 but now to do it were a peece of unthankfullnesse and ingratitude 3 Their actions seemed to speak evil of dignities they said in their harts that our Soveraign Lord the King was not the defender of the Faith In as much as they durst own their doctrine in the face of Authority by which tacitly they rather behold and declare him for a persecutor 4 The doctrine therein taught was generalty in opposition to the doctrine established in the Church of England by relation it was usuall with those meetings to in veigh against that which by good and sound advice was established and in the generations following used whereby many were drawn from their obedience and allegiance given and plighted to their mother Church unto the factious humours of some zealous pretenders who in most points did appear to stumble at â—nats and swallow camels Their generall doctrine was erroneous in one particular before mentioned viz. Their taking things of Indifferency to be necessary points of faith which the unlearned not being able to difference were led a way by those meetings to the disturbance of the Church unto whose doctrine they were baptized 5 They gave too much cause to suspect their actions there finding them in the day time to be no better then others their meetings in the night when law had forbid it had something of â—â—everenceâ— of under earneâ—se and of refractorineâ—â—e in them theâ—eby their bâ—st aâ—tions might justly be suspected to have some â—incture of pride of discontent and â—edicion 6 The Spawn or seed of the late troubles in all probability had its being froâ— them and its rise of them but c. Quest. 2. Whether it be lawfull for Christians when they meet to make merry one with another There are them who are eminent in godlinesse that considering the multitudes of dutys thatâ—lye upon Christians can find no time nor leasure to make mirth There are others who out of a Stoicall sullennesse think it a sin even to laugh and he is often causelesly condemned who offends them in that particular Not to censure the former sort their own practise may be a ground upon which they build so general a proposition as no Mirth is to be used but withall we may truly say they lay a yoak upon the neck of the disciples which all are not able to beare and the spiâ—it may be willing but the flesh is weak Touching the latter laughing being the immediate effect of a rational soul and a gift that God hath given to be in man with man as he is man without question it may therefore be used by the sons of men Notwithstanding that it is the
Christians duty at fit times and opportunities to instruct and teach the ignorant in matters of faith and doctrine yet it is not unlawful but oftentimes expedient even for believers to meet and in their meetings to make merry each with other Seeing 1 Samson that man of God at his marriage feast proposeing Riddles a usual peece of mirth for his companions to answer in which sport he begun yet the spirit of the Lord was withhim Iudg. 14.12.19 2 God threaâ—nes the remove all of natural or carnal mirth from a nation Ier. 7.34 now God threatening it as a judgment shews that to enjoy it is a gift of God and a mercy from him and therefore may be used 3 The want of â—irth is greatly lamented by the prophets Isa. 24.11 many judgments were lamented and that the mirth of the land was gone is not forgotten as a sore one 4 Our Saviour graced mirth by honouring a wedding with his presence Iohn 2.2 and both scriptrue and experience restifie that marriages are attended with mirth whether Saint Iohn was theâ— bridgegroome as some suppose I know not but both he and his fellow disciples were at the feast which might Justify mirth even in the best for we always find gladnesse annexed to that ordinance of mariage Ier. 7.34 16 9. 25.10 Isa. 62.5 5 Our Saviour graced mirth by makeing it the ground and bottome of severall parables Luk. 15.6 9 25 29 32. In which places he sets out that joy that is in Angels for the conversion of sinners from death or from their errors by that mirth that it was meet parents should make or men and women did make for the recovery of their goods or children 6 The refreshment that it yeelds to the body whereby the soul is more quickned and enlivened even for the service of God seemes to approve its lawfullnesse we must remember that the body is the Instrument by which it runs speaks and acts and if it be not looked after the soul may have a good will and a good arme yet it will never do much without a good and chearfull body which like a sharp axe shall make a quicker and a better dispatch of any businesse she undertakes Mirth is oftentimes like physick taking away those corrupt melancholy humours which otherwise might infest the whole body and that would produce no good effect unto the mind As men cannot always be in the mount with God so neither can they ever be in the valley of Baca which made God give his people those solemn times of Feasting of which we have spoken before wherein they did eat heir meet with gladnesse and made great mirth Nehe. 8.12 That place Ephe. 5.4 against feaâ—ting makes nothing against this truth For â— if we joyn it to the words going before we may understand foolish â—esting which in the scripture â—ence is wicked jeasting and this is not at all pleaded for Or 2 The word translated jeaâ—â—ing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scuâ—â—ilily that is biâ—ing jeasts such as a have teeth such as tend to a main disgrace shame or dishonour which who so doth is rather a scoffer then a jeaster To conclude this Question recreationâ— mirth sports in themselves are not sinfull but according as they are used and being done according to these following qualifications may irreproverbly be used 1 If they be such as are not against the Law of God It is not fit out of mirth to put a woman in the attire of a man or a man in that of a woman D. â—t 22.5 or either of these in the shape of a beast 2 If they be not against the Law or customes of the place we live in 3 If we spend not too much time in them recreation like a whetstone may put an edge to the soul but like the same if we continue long in it it may make it the more blunt In this case a whet and away 4 If they be such as answer to the end of recreation which is a refreshing of the mind Whether it be by presenting some pleasant object before it to behold as wit and harmlesse jeasts historical passages or artificiall musick or by giving it some slight yet serious imployment as that harmlesse sport of riddles c. which makes that by many dice are condemned there being nothing in that but purely a shaking of the elbow 5 If mens hearts be not too much upon them to be pondering over night what recreation men may goe to the morrow if frequent may call in question the lawfullnesse of that act to spend dayes and nights in it is not good to spend the morning in it is not safe he hath no right to recreation nor title to refreshment that was never weary and we ought to know that sleep it self is a refreshment recreation often like Wine is not convenient in a morning 6 If mens ends be good in following of them this indeed makes some generally condemn all sorts of plays in as much as for lâ—cre sake they give themselves to these divertisments which is their fault not rhine at cheffe therefore or tables to mind more out own refreshment then our Brothers money cannot make the playing unlawfull or if it be determined that the gaines be spent in a civill orderly neighbourly way for the upholding of Charity it is not blame worthy for a man in those games to â—beâ— as deligent and watchfullâ— as possibly for the freeing of himselfe yet ever honest without hurting his Brother Quest. 3 Whether the conferences or private meetings lately used in England were agreeble to the power of godlinesse This question reacheth not the doctrine handled in these private meetings but to the practise of them whether such things as were done in them or came from them were to be endured In doing of which I shall not present the Reader with the half of what I know but yet give him two or three reasons for the denying of the question 1 They seemed to be and indeed were great occasions of pride and puffing up When Doctors and learned Preachers must as it were study a week to give every fond boy and ratling woman an answer to her fond and foolish Question gave great occasion for them to conceit highly of their own parts and in time they grew up to that degree of knowledge that they were even above that ordinance of conference and many of those that tarryed with themâ— thought themselves being of such a ones Church the only Saints and all others highly prophane as is as well known as we knew the men that were of those congregations 2 They very much conduced to sow division and discord in the Church of Christ. They made themselves and looked upon themselves as Churches distinct from others making people shake off that minister who by Law was set over them and own only him for their pastour whose meeting they came to the others were but as wolves and not to be regarded and that pastour again
death unto the soul. It is not sufficient for the nature of a Sacrament to affirm there is ground for it in Scripture so a faâ— may be a Sacrament Matth. 3.12 but that the sign be appointed to signifie such a thing and to that appointment a blessing annexed yeâ— though we finde most of these in Scripture and appointed to be done yet never as Sacraments but as discipline proper for the Church Heb 6.2 and order to avoid confusion in the Church Acts 13.3 and that fornication might be avoided by the Members of the Church 1 Cor. 7.2 and as an extraordinary sign of an extraordinary cure by the Elders in the Church Iames 5.14 As touching pennance there is nothing of that in the least as it is used by Rome spoken of to the Church 2. They are not proper nor peculiar to the flock of Christ. Sacraments of old and now were given onely to the people of God and by receiving of them are men known to have a relation to him but Marriage one of the five is common to the Christians with Turks Iews and Heathens marriage we â—â—n as honourable in all but since there is neither sign of it nor form of it instituted by Christ the Catholick Church dare not make a Sacrament of it 3. Sacraments are common to the people of Christ we shall alwayes see those Heavenly ordinances enjoyned to all that are Members of the Church but now this Sacrament of Ordination they confine it to the priesthood onoly of this the people of God and Saints under the Gospel cannot all be partakers particularly women Ordination indeed is an ordinance of God and so is Confirmation but neither of them Sacraments It is worth observation that this Sacrament of order hath seven degrees in it the lowest of which is to be a Porter in the house of God and the Highest is to be a Priest between whom there is the Exorcist the Lector the Aoâ—lâ—te the Subdeacon and the Deacon all which degrees are made visible signs by which grace is conferred on the partaker so that in truth they have in all fourteen Sacraments nay by some of them they are owned as Sacraments Et dicuntar hi ordines Sacramenta quia in eorum percepâ—iene res sacra id est gratia consertur egregiè dicis Domine Lombard quam figuranâ— qua ibi geruntur so that if they want real or inward grace it is not for want of visible or outward signs but twelve of their Sacraments having neither outward Element prescribed nor form nor blessing nor promise made to them as such they are rejected and the Church that teacheth them is condemned Touching the Sacrament of Extreame Unction the very rehearsing of its form and manner which are not at all instituted by Christ is sufficient confutation it is this When the sick party is just upon deparâ—ing the Priest usually or in case of necessity any other Person for it is dangerous to dye without it takes Oyle hallowed by a Bishop and annoints the sick Person upon the eyes ears mouth nose hands and feet using this form of words Indulgent tibi Deut per istam sanctam unctionem which possibly the sick man may not understand suam piâ—ssimam misericordiam quicquid peccaâ—um permissum c. God out of great mercy and by this Holy Oyle forgive thee thy sins committed by thy eyes ears mouth nose hands and feet All the Angels Archangles Patriarcks Prophets Apostles Evangelists Martyrs Confessors Vitgins Widdows Infants heal thee He that finds that text of Iames who was but a servant in the Lords house Iam. 5.14 upon which this practice is grounded shall not onely see a vast difference between the anointings but may easiely perceive than a Sacrament as they would make it is not there intended 4. They are generally condemned by the reformed Churches of Christ in the Articles above mentioned and of the Church of England Art 25. the Article it self is this Art 25. of the Church of England Sacraments ordained of Christ be not onely badges c. as before There are two Sacraments ordained of Christ our Lord in the Gospel that is to say baptism and the supper of the Lord. Those five commonly called Sacraments that is to say Confirmation Pennance Orders Matrimony Extreamâ— Vnction are not â—â— be counted for Sacraments of the Gospel being such as have growâ— partly of the corrupt following of the Apostles partly are states of life allowed in the Scripture bâ—â— yet have not like nature of Sacraments with baptisme and the Lords supper for that they have not any visible sign or Ceremony ordained of God Quest. 6. Whether the effect of the Sacraments depend upon the worthiness of the Minister The Church of Rome makes the being of the Sacrament depend upon the Priests good meaning and his true Latine and some among us would have the effect or fruit of the Sacrament hang upon the Ministers holy living concluding that baptisme either wholly null or in part void that is â—administred by an evil or scandalous person but both are besides the truth For 1. Sacraments are administred onely in the name of Christ from him they have their power by his authority according to his word in his name are they they dispensed and therefore their efficacy depends not upon the power of any created being 2. Sacraments under the Law depended not upon the merits of the Minister Circumcision was a token of the Covenant and was equally in that respect a visible sign powerful in it self to declare the circumcised to be one of Gods people and give him an interest to the priviledges of the Sons of God who ever it was a good or bad Officer that cut off the foreskin therefore baptisme now is of force for the same use howbeit a scandalous Person apply it 3. By this we should never have certainty of a Sacrament there is no man but hath sin more or less in him and so according to his sin the Sacraments would be more or less ineffectual however in all there would be some hinderance and since the heart of man is deceitful we might call in Question our baptisme for he might be an hypocrite that is a notorious sinner that baptized us Without Question this doctrine was never so much sown without assistance from Rome whose doctrine in this particular is near to this in regard that she makes the Sacraments to depend upon the intention of the giver the people must either doubt at all times or act implicite faith for ever according to her tenents And he that is of the judgement that Sacraments depends upon the merit of man as it derogates from Christs honour so it takes from the conscience all peace and settlement why shoâ—ld I prepare for the Lords supper since all will not availe me if the Minister be not Holy and we can never be perswaded of the great benefit of that ordinance nor receive comfort from it sin being in the best 4. The
calling there is a wo from God if they do not preach and they shall be cursed by man if they do the preaching of the will and mind of God is like that little book Rev. 10.9 sweet and pleasant while it is in their own mouth and thoughts but when it is in the belly and sent down to nourish the members of the body of the Church it is oft times bitter like gall as appeares by mens bitter words Not to speak of Devils the fury spleen malice rancour hatred disrespect and evill speaking of men is the usuall reward of a true preacher and though they think themselves possibly wise and conceit that it is good so to do yet St. Paul is of another mind as appears by the severall titles or names that he gives them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absurd men men of no topicks wholly made up of incongruityes unreasonable whose lives whose words whose actions will not be bridled nor kept in by law and order though it by the law of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 troublesome cumbersome wicked vexing persons 2 Thes. 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of no logick bruit beasts speaking evill of the truth because they will not understand it that is to walke according to it 1 Pet. 2.12 They would be thought wise though they be as the wild asses colt or as the mules and horse foaming out their own shame When they speak evill of these things they understand not and will not learn By these and such as these are the Priests of the Lord troubled and continually vexed so much that if God pulled not men fâ—om their studies by a secret impulse as he called the Apostles from their boats that office of the ministry would faile Let prayers therefore be made for them that are called unto that imployment that they may open their mouthes boldly and be delivered from wicked and unreasonable men 1 Thes. 3.2 Tâ—e best and most knowing are farre short of perfection there are and there will be something wanting in the Ministers now as well as formerly there was in Paul and Barnabas and Peter though they be as eyes yet they cannot say to the hands I have no need of you Apollos was mighty in the Scriptures yet thought it not below him to learn the way of God more perfectly Acts. 18.24 26. let prayer therefore be made for them that by their mouths God may dayly be more and more praised by his revealing of himselfe more and more unto them that they by them may be led into all truth 3 Ministers pray for their people It was the Apostles practice of old 1 Thes. 3.10 11 12 and 6 â—â— It is the close of every Epistle The grace of our Lord Iesus Christ be with you and grace be unto you and peace from God the Father is the usuall proem to their letters the same is now done by their successors and followers the people then in reason no requite their prayers with prayers again A heathen could say qui beneficium non reddit non magis 〈◊〉 quam qui non dat and there will be found at the last 〈◊〉 difference betwixt them that open their mouths and curse them and them that shuts up their mouths and speaks not for them and even this will aggravate their crime that they were prayed for which by the law of the the Râ—â—aliations would have prayers made for them againe 4 Their subversion and overthrow is sought after more then others predicare nil aliud est quam derivare in se furorem mundi said Luther I might adde Gehennae have they not been in all ages looked upon as the off-scourings of the world fit only to be thrown away as dust or dung What breast so strong or hard but hath been pierced with sharp arrows even bitter words whom did Ierusâ—lem slay more then the Prophets that were sent unto her who are more spoken against in this age then â—he tribe of Levi and that by men of all professions and by 〈◊〉 of no profession and by men of great profession and he that stands to the true catholick principles is h◠〈◊〉 is most filled with contempt by them who would be accountâ—â— the meek of the earth If we look on the right hand there they are defamed it on the left they are condemned and by both as 〈◊〉 they dare they are stoned Papists and Sectaries like the upper and neither milstone unites their forces and their strength to gâ—â—nd them to powder in their good name and then by the wind of persecution to blow them away these two comes about the Evangelists like bees carries in their rails stings to sting him and except he had the honey of a good conscience to annoint himselfe withall they would wound him to death The Sectary strikes him into the Popes hazard damning him Antichristian and therefore to be destroyed so many Bishops thy pronounce as so many Popes and so many ordained Preachers so many Bastards of the whore of Babol and therefore to be excluded the Lords congregation The Papist with his racket strikes him back again into the others Hazard damning him as Schismaticall and Heretical no death therefore more proper for him then staking and burning These two parties hath two sorts of persons who are most futious and eager in there persuites against the reformed Clergy they are the Jesuiticall society and the quaking sinner for the former we will pray as David in the case of Achitophell 2 Sam. 15.31 Lord turne their counsells unto foolishnesse and for the latter as the Father for the Child Matth. 17.15 Lord have mercy upon them for they are lunatick 5 Their slips and errours are most dangerous As beforâ— it is an errour in the pilot and therefore dangerous a mistake in the generall and therefore may be destructive it is a pain in the head and may be deadly It is a fault in the Phisician and therefore may be poysonous and so much the more dangerous then any of these as it may wound the soule and make it cry to all eternity Gal. 2.11 The very presence of a Bishop in his own Diocesse at a wedding is interpreted by the Law a licence and so the marriage passeth without dispute and errour oftentimes countenanced by a preacher may ipso facto be imbraced and received for truth prayer therefore ought to be made for him that he may discern between the precious and the vile and rightly divide the word of truth as a workman that needeth not to ashamed 6 Their want and losse is a ruine to any people It were â—asie to be shewed by former ages that when ever God removed those Gospel ordained Preachers from a people confusion darkness and Atheisme was the consequences of it In times of peace God gives them to his Churches for Shepheards In times of danger they are for watchmen in times of seduction they are as guides in times of war they are chariots horsemen never did the
is he desires not its company for that would set him on work and he loves not that though it were to work out his own salvation 4. Infidelity There is a Spirit of unbelief in men and that mightily opposes and keeps out the Word Heaven is not so beautifull in the conceits of some nor Hell â—o hot in the opinion of many as men make them to be they do not believe but that it shall go well with them in the latter days though they continue in wickednesse they conceit that they shall stand in the Congregation of the Righteous though they here sit in the Seat of the Scornfull like Lots sons in Law Gen. 19.14 The Scripture they think but mocketh when it holds forth Justice against the least sin and transgression and this makes them regardlesse of its acquaintance and carelesse of the studying of it They esteem it not as they should because they believe it not as they ought nor value it according to its worth 5. Wilfulnesse The Jews would not come to Christ that they might have life There is a Generâ—tion so pure in their own eys that they despise prophesying and speak evill of the means of salvation They will not be gathered together but separate themselves The Scripture if we believe these is unto them no use They are so pure perfect that its company they need not its Coâ—nsels they want not and for its threatning they care not being thus resolved they cast it from them as an unnecessary thing and empty shaddow They can read without this Fescue and write without this Copy and come to Heaven without the Scripture c. 6. Haughtinesse or pride which is either Natural or Spirituall 1. Naturall It is below some to be holy it stands not with their grandeure to be Religious their honour lies at the stake and they must revenge flesh and blood cannot indure such affronts as he hath cast upon him Scripture would have him be humble meek patient long-suffering Gal. 5.22 and this man hates all 2. Spirituall Nothing can be taught this man but what he knows already he is as wise to salvation to every good already as all the Preaching of the World can make him what they know he knows also nay possibly the Scripture is a poor dish for him he can live without that milk walk without that crutch swim without those bladders they leave the Scriptures to bring up the feeble and the tender they will walk before to meet the Lord by Revelation and let them go for I here purpose to part with them SECT VI. The Sixth thing we promised in the opening of the Doctrine was to draw some Corolarier which shall be of Information and of Dioection I. Information And that 1. Of the necessity of having the sâ—cred Scripture in a known Tongue It cannot dwell Richly where it is not understood a strange Language cannot edify the soâ—l that hears not how shall the Lord be praised served and worshipped by him that cannot understand the Lords meaning If the Trumpet give an uâ—certain sound who shall prepare himself to battel â— Cor. 14.8 So likewise you except you utter from the Tongue things easie to be understood how shall it be known what is spoken The Scripture ought not to be kept from the people by keeping it in an unknown Language Sacrilegious therefore is the Church of Rome for so doing It ought not so to be For 1. The Prophets and Apostles that were the writers of it writ it in Tongues then known and common to every Nation did they Preach and write in that common vulgar tongue then in use in that Nation 2. They are to be the Spiritual weapons for those that receive them The Scripture is the Armour of a Christian Ephes. 6.17 his Armour is to be by him to secure him at all times against his Enemies that are always watching an opportunity against him 3. There is a generall precept for all Christians to search them Iob. 5 29. Deut. 31.11 This command is not only for Scholars but for the whole company of Believers every one singularly and all of them universally are to search the Scriptures they must therefore be in a Tongue and Language that they can understand 4 It is against Common equity and justice When Modecai wrote Letters to the hundred twenty and seven Provinces Est. 8.9 He write unto every Province according to the writing thereof and to every people after their Language and ought not the mind of God and the gospell of our Lord be made known to all according to their severall Languages its but equity that people understand those Laws they are governd by especially when their lives are in hazard as the case was then with the Jews but most of all when mens souls are in hazard as the case is now with the Romanists But let me not wrong Rome she lately consented since necessity drove her to it to allow Bibles to some in their Vulgar Tongue yet prayers to be made Sacraments to be delivered to a people Church or Congregation in a tongue common that is in any save in the Latin is no lesse sin at Rome then blasphemy making the poor people at those Ordinances pâ—â—take of that that they have no knowledge of From their practice in this dissent the Reformed Churches and the Church of England Article 14. the Article it self is this Art 24. of the Church of England It is a thing plainly repugnant to the word of God and the custom of the Primitive Church to have publick prayer in the Church or to minister Sacraments in a tongue not understood of the people 2. This informs us with what spirit they are possessed that contemn or flight the Scriptures and tread it underfoot as unsavoury salt counting it an unholy thing Must the word of Christ dwell richly in all How is it that many scorn it all That spirit that is in them sets its face against that Spirit that the Scripture was written by therefore we may know whence he came but of these c. 2. Direction Seeing how necessary it is that the word of Christ be known and received it is expedient to direct the Christian to walk in that Road where the word of Christ is to be found that he may bring salvation to his house The Direction shall be general to follow or practise four things which are four Ordinances of God contemned and slighted in this Age though they be necessary means of the words indwelling and the power of God to salvation the Directions are these 1. To read the Scriptures 2. To hear the Scriptures 3. To confer about the Scriptures 4. To sing some part of the Scriptures Which being practised by the watering of his grace that worketh all the good man shall bring forth of his treasure things new and old his leaf shall never wither nor be shaken with the blasts of persecution nor blusterings of Hereticks or Seducers which is the cause and ground of