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 its 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 Inhabi­tan [...]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 so [...]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 m [...]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 r [...]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.
  • [Page 145]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 L [...]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, its nothing so: yea, the best of men find in themselves disobedience to the Laws therein contain­ed, which costs them much sorrow, many tears, spiritual con­flicts, which in their own nature are so unpleasing, and so bitter, that were it only their own Laws, we should see them live more merrily in the world: And what makes after. Ages imbrace those Scriptures, though good men should make them, since they are contrary to flesh and blood, and might therefore be rejected? In a word, a good man could not have said, O earth, earth, earth, hear the word of the Lord, Jer. 22 29. if it had been his own Inven­tion.
      • 2. Bad men did not do it; the lyar, the drunkard, the thief, the swearer, would never have made Laws against lying, Drunken­ness, stealing, swearing; nor have counselled men to have shun­ned their company; nor damned themselves eternally for their so doing. Since therefore, neither in heaven, nor in earth can there be found [...]ut a Creature to be but probably supposed the Au­thor [Page 146] of the Scriptures, it remains therefore that the Creator must, who is God blessed for ever.
• 2. From the testimony of the Scripture it self, it is apparent that God is the Author of it. He that gave the Law, was the same that brought Israel out of Egypt, viz. the Lord God, [...]xod. 20.2. He that commanded Iohn to write to the Churches of Asia, was the first and the last, Rev. 17. Thus saith the Lord, Hear the word of the Lord, is a usual phrase in Scripture, which co [...]ld not have been said by Men or Angels, had it been their own. It was he that gave Moses the Law, the Statutes and the Judgements for all Israel, Mal. 4.4. It was God that spake by the mouth of his Holy Prophets, which have been since the world began, Luke 1.70. All the words that are written in that Book are his words, Ier. [...]0.2. What Isaiah uttered, it was the Lord that spake it, Isa. 1.2. what Ieremiah spake, the Lord commanded, Ier. 1.7. Nay what ever the holy men of God spake, it was as they were moved by the Ho­ly Ghost, 2 Pet. 1.21.
• 3. From the excellency of the matter contained in the Scrip­ture, it appears to be of God; where it promiseth, it goes above the power, reason or invention of man; as Those that do well shall shine as the stars, and as the firmament, nay as the Sun for ever and ever, Dan. 12.3. and Matth. 13.43. The Incarnation of God, a Virgin bearing a Son, the resurrection of the dead, all without the reach of man; making Laws for the hearts of men, of Kings and Princes, poor and rich, high and low, shews that it is not of man; threatening eternal death, and promising eternal life, both which are without the power of men, and that to soul and body; both which by man, nor the powers of man, cannot be reached unto: It perswades to nothing but what is in it self good, were it not commanded; and disswades from nothing but what is in it self hurtfull, were it not forbidden; and that oftentimes with­out giving any reason, but the will and authority of the Law-giver; why must not men swear, steal? &c. The Lord hath forbidden it. The Proem to the Law is, I am the Lord thy God, Exod. 20.2. I am the Lord, is often given, as the only reason of the Law, Lev. 18.
• 4. From the effects thereby wrought; the Scripture hath wrought [Page 147] that upon the hearts, souls, and consciences of men, that the wri­tings of men and Angels could never have accomplished; it fills sometimes the very souls of men so full of terrour, and other times so full of comfort, that were not God the Author thereof, could not be effected: he that is in love with sin, and dark through sin, it makes him to hate sin, and to be in love with righteousness; it hath brought the hearts and spirits of men to so much certainty, that all the tortures, torments, and pains that men or devils could invent, was not once able to make them doubt of it.
• 5. From the scope and final end of the Scriptures, it declares that God is the Author of them: if any creature had been the com­poser of them, he would in one verse or other have sought some­thing to himself: but the scope of the Scripture is purely for the glory of God, the honour of God, the praise of God, to make men admire God, to have them praise God, to have them pray to God, and to depend upon God, and in their ways to acknowledge God. It debaseth every creature in comparison of God, and puts all things under the feet of God, by which it is demonstrable it is from God.
• 6. From the constant consent and declaration of the holy Ca­tholick Church, that in all Ages under and after Moses, before and afte [...] the Judges, before and under the Kings, before and after the Captivity, before Christ, and in his time, before the coming of the Holy Ghost, and af [...]er the Apostles, untill this very time, hath in all Ages been consented to, and looked upon as the word of God; the very word of God, the only word of God, the holy word of God; and besides this, the Church hath owned no other.

The same Teacheth the Reformed Churches of Helvetia, Ar­ticle 1. of Bohem. Art. 1. of Fra [...]ce, Art. 2. of Belg. Art. 3. of Wirt. Art. 31. of Scot. Art. 17.

Quest. 2. Whether the Scripture ought to be mens only Rule?

There are many that pretend to new Revelations, & new lights, walking according to, and going a whoring after their own Inven­tions; but that the Scriptures are to be our only rule, these fol­lowing Arguments may declare.

• 1. It is the only infallible and unalterable Rule: Many Rules and Laws have there been in the world, which time hath altered, and experience hath made to appear not good; but the Scriptures of God remain the same, no addition to them, no dimunition of them: to Kings and people they are now what they ever were, and they shall be what for the present they are to all generations: For ever, O Lord, thy word is setled in heaven, Psal. 119.89. All other Rules have, and may still deceive, but this hath never deceived nor failed, and is the same for ever and ever.
• 2. The Churches of Christ had never any other Rule: the word of God, the Scriptures of God, was ever the Rule of their Do­ctrine in matters of Faith: The Rule of their lives in matters of fact; Malachy that ends the Old Testament, commands them to Remember the Law of Moses; and Iohn that concludes the new, pronounceth him Blessed that keepeth the Prophesie of the sayings of this Book, Rev. 22.17. And whoever speaks not according to this word, it is because there is no light in them. Christ himself appeals to the Scriptures, to be the Tryers of his Doctrine, Iohn 5.39.
• 3. They are written that they might be our Rule: These things are written, that we might believe that Iesus is the Christ, and that believing we might have life, John 20.31. We are to take heed unto this doctrine, 1 Tim. 4.16. We have a more sure word of pro­phesie, unto which we shall do well, if we take heed, 2 Peter 1.29. And as many as walk according to this Rule, peace be on them and mercy, and upon the Israel of God, Gal. 6.16. Hence it is that the [Page 149] Scriptures are called Canonical, because they contain and give a perfect Rule of all things conducing to salvation.
• 4. God hath now ceased to repeat any new matter to his Church, or for giving them any other Rule: We must know that God, who at sundry times, and in divers manners, spake in Times past unto the Fathers by the Prophets, hath in these last days spoken unto us by his Son, Heb. 1.1. We are to expect no [...]hing now, but to walk according to what his Son hath given us; and to the word his Son hath left us: God hath revealed his mind by his Son to the world, and there stops; his Son at the time appointed will come to Judge according to this Rule that he hath left behinde Him.
• 5. By this Rule only can the soul be satisfied, and peace secu­red: when this Rule is left, what Rule can man have to walk by? nay how many Rules shall he presume to settle himself by, when this is laid aside? All other are so full of uncertainties, so loaded with doubtings, so liable to exceptions, so uncomfortable in di­stresses, so various in their natures, that like Noahs Dove, Gen. 8.9. the creature can get no rest for the feet of its soul, untill it pitch upon this again: When he that is builded (that is ruled and fitted to) upon the foundation of the Apostles and Prophets, Iesus Christ being the chief corner stone, groweth unto a holy Temple, &c. Ephes. 2.20. being [...]stened, secured, and confirmed, he grows in holiness and purity, and in Christ is quieted and glorified.
• 6. The Spirit of God it self, when it acts within us, is to be try­ed by this Rule: We are not to believe every Spirit, but try whe­ther they are of God, 1 Ioh. 4.1. And this is one way to see if it speak according to the teaching of Jesus Christ, or not, Ioh. 14.26. The Doctrine that St. Paul taught, was by the infallible Spirit of God, and yet the Bereans are commended by the same Spirit for searching the Scriptures, to understand whether the things th [...] were spoken were so or not, Acts 17.13.
• 7. We should open a wide door to all impieties and prophaness should we admit another. What Laws might not be baffled by pretence of the Spirit? what murders, thefts, might not be com­mitted under the notion of a Call from God? What man could be secure of his life, or his goods, if men might walk according [Page 150] to their own wills? How often is that in Scriptures, In those days there was no King in Israel, but every man did that which was right in his own eyes! And what villany was then committed, is clear and obvious.
• 8. We have seen sad wanderings, and dangerous paths since this doctrine of inward Light was known or broached.

The s [...]me teacheth the Reformed Churches of France, Art. 2. Belg. Art. 7. Bohem. Art. 1. Helvet. Art. 1. of Ireland Art. 5. and Article 6. of the Church of England: The Article it self is this.

Quest. 3. Whether men may come to a sa­ving knowledge of GOD without the Scrip­ture.

That there is a natural knowledge of God in the hearts of men, cannot be denied by him that knows his own soul; the Nations ne­ver so barbarous, acknowledged ever a superiour power, and su­preme being, unto whom they called for help in their distresse; but a spirituall saving knowledge of the true God is only to be acquired from the Scriptures; but we must distinguish

• 1. Between Infants and the Adult: how God works upon In­fants in a saving manner to fit them for himself, is a Theam the Scripture is dark in: that Infants may be saved and that some are, is [Page 151] easie to be defended, though they are not capable of knowing God by Scripture: the Question is to be understood of the Adult, and such as are grown in years.
• 2. Of the Adult there are two sorts: some that never had the Scriptures, unto whom the knowledge of Christ never came: these we ought not, neither will we judge them, but leave them to rise and fall to their own master and others that have the found of the Gospell unto whom Christ hath been preached, of them only is the Question proposed.
• 3. Those that have the sound of the Gospell, are of two kinds. Some of them God hath bereaved of the use of sence or understan­ding; one that is born deaf, another that hath not the u [...]e and ex­ercise of Reason, we must behold as perpetuall Infants, and leave them to the Judge of Israel that will do justly. And others there are unto whom God hath given the benefit of sence, use, exercise and reason; those then who having their understandings open to receive the Gospel, and opportunities of hearing, can have no knowledg that is saving without the Scriptures. For
  • 1. There was never any other way given by God. The Scrip­tures since their composing, have been by God given unto men that men might live by them, know him, serve him: in this only is the way to, motives for holynesse and piety; here alone can we read of Heavens glory to stir up zeal, and of eternall life to cause diligence.
  • 2. There was never any other way known to the Church of Gods The Scriptures are written that ye might have life through his name Joh. 30.31. The Church of Ephesus is recommended to this Word by Paul, it being alone able to build them up, and give them an inheritance among them that are sanctified. Acts 20.31. Blessed is he only that keepeth the sayings of the prophesie of this Book, Rev. 22.7.
  • [Page 152]3. We are to shun him, nay cur [...]e him that w [...]ld teach us ano­ther way. For though we or an Angell f [...]m Heaven preach any other g [...]spel unto you (that is, that holds ou [...] [...]noth [...]r way to be saved then is in the gospel) then that which we hav [...] [...] unto you, let them be accursed. As we said before, so [...]ay [...] now again: If a­ny man preach unto you any other gospell, let him be accursed. Gal. 1.8, 9. An Angel who is incompassing the Throne of God dayly, and whom [...]od useth as his Messenger Ordinary, should he as from God reveal another way of salvation, though by his very nature and holynesse, he might allure men to this doctrine, but forewarned, forearmed, he were to be Anathema Maranath [...].
  • 4. What need we any further witnesse? we our selves have heard him say To the Law, and to the Testimonies. Isai. 8.20. Thou shalt not go aside from any of the Words that I command thee this day, to the Right hand or to the left. Deut. 28.14.

Quest. 4. Whether Perfection may be attri­buted to the Scripture?

This Question arises from the doctrine of the Church of Rome, who teacheth her Members, that the Scriptures are not perfect, that is, that the Word of God contained in the Scriptures, is not of it self sufficient for salvation, and therefore they help it out with their Traditions: yet the Catholick Church in all Ages reputed the word in it self absolutely perfect. For

• 1. The Scripture it self acknowledges perfection to be in it. 2 Tim. 3.16. All Scripture is given by inspiration of God, and is profitable for Doctrine, for Reproof▪ for Correction, for instruction in Righteousnesse, that the man of God may be perfect throughly fur­nished unto all good workes. Now what Spiritual occasion can there be devised, or what Act of Religion can a soul intend; but what in [Page 153] one of these ways the Scripture is profitable, and able to make him perfect of it self without any addition to it. Its profitable for Do­ctrine, that is for all truths necessary for salvation. For Reproof, that is, for confutations of all errors. For Correction, that is a repre­hension of all Vice. For Instruction, that is for exhortation to all ver [...]ues. And all this is that the Man of God may be perfect, or that he might be a perfect man of God, throughly furnished unto all good works. This discovers the Scriptures largenesse. The Scri­pture is written that the Soul may be full of joy. The water of tra­dition need not be mixed with the Wine of the Scripture; it can give fulnesse of joy without them. 1 Ioh. 1.4.
• 2. They are the Rules whereby the perfection of all other doctrine must be tryed; we must bring all other to this Touch-stone: we must weigh all weights in this ballance: all Rules must be ruled by this, and therefore it ought to be straight it self. Acts 17.11. the truth of Pauls Doctrine appears by it's conformity to this. Nay Christ himself in whom was no errour appeals to it. Iohn 5.39.
• 3. The whole and full will of God touching his Church to the end of the World is contained in it. Ioh. 14.26. There is no new thing to be done, nor no new truth now to be taught. The Acts of the Spirit are but remembrancers of that Doctrine formerly taught by Christ. He shall bring to your remembrance whatsoever I have said unto you: so that no new thing nor any other thing is to be ex­pected, but what he did speak unto them, even all things that he had heard of his Father, John 15.15. so that the will of God being by the Scriptures fully known, they are to be acknowledged perfect. Put nothing therefore unto his Words, lest he reprove thee, and thou be found a Lya [...] Prov. 30.6.
• 4. There is no truth, doctrine or Act which is necessary for salva­tion, but is in the Scripture, either by express Text, or may be drawn from it by good, rationall and holy consequence; yea, all necessary truths are plain, open and manifest in Scripture.
• 5. The Scriptures are called and owned by the Name of Gods [Page 154] Testament, Heb. 9. the Old is the first Testament, and the New is the last. v. 15. &c 18. Now the last Will and Testament of a man will not admit of any Addition, nor suffer a diminution; shal Gods Will and Testament not be sufficient to bring his Sons and Chil­dren to heaven without something put to it by man? It is not there­fore his but their Testament, if they must perfect that: which blasphe­my let our souls abhor.
• 6. The Arguments that the Church of Rome brings, are in them­selves frivilous, and indeed prove the perfection of the Scrip­tures.

To this agree the Reformed Churches of Helv. Art. 1. Bohem. Art. 1. of Fr. Art. 5. of Belg. Art. 7. of Wirtem. Art. 31. of S [...]ev. Art. 1. of England, Art. 6. The Article it selfe was men­tioned before.

Quest. 5. Whether Salvation may be hold by single knowledge of the Scrip­tures.

By the single knowledge of the Scriptures we understand the bare knowledge of the History, precepts, counsels and promises of the Bible, abstracted from the spirit of God, which knowledge will never bring a man to Heaven nor happinesse. For

• 1. Not by grace but by nature might many be saved, contrary to Ephes. 2.8. much reading and a good memory, or once a week to look upon the Bible, might be sufficient to make a man holy, and denominate one a Saint.
• 2. Such a knowledge might and doth consist with all wickedness and uncleannesse; there are some, Matth. 7.22. that did prophesie in the Name of Christ, which shews that they knew his Law, and yet [Page 155] they knew not his glory, for he never knew them, being workers of iniquity, v. 23.
• 3. It is not a knowing only, but a doing also that God requires as a means to obtain Eternal life. Iames 1.22. But be ye doers of the Word and not hearers only: we are not altogether to know but likewise to walk by the same rule. Phil. 3.16.
• 4. A clear, full and true knowledge of the Scriptures can never be had without the spirit [...]f God. Man is naturally blind, and cannot see spirituall things, because they are spiritually discerned. 1 Cor. 2. 14. the plainest thing in the Scripture is a mystery to him; he knows not wat sin is, he knows no what Christ is; he cannot see sin to be deadly poyson, the vomit of a Dog. Neither beholds he the Lord Jesus as the chiefest of ten thousand. It is the unction of the Spirit, by which the Believer knoweth all things, 1 Iohn 2.20. that is, savingly, and as he ought to know.
• 5. God threatens severely, suth as barely know his Law, Psalm 50.16. Hs says to the wicked, What hast thou to do to declare my statutes, or that thou shouldest take my Covenant in my mouth? &c. God puts no regard to a sinner that only knows his will on Earth, and shall never Crown him that barely knew his Masters will in Heaven.
• 6. If the bare knowledge of the Scriptures were sufficient for salvation: I question whether the Devils should remain in everla­sting chains under darknesse.

This is not spoken to put away the use of the Scripture, but that abuse of trusting barely to it; we ought to call for the Spirit, and beg for the Holy ghost to open our eyes, and sanctifie our hearts, and re­new our natures, that the Word of God might be inwardly taught us, as well as outwardly preached unto us.

Quest. 6. What may perswade one that doubts to believe the truth of the Scrip­tures.

By doubting of the Scriptures here is understood a calling in question out of pure ignorance the very truth of the History of the Bible: he doubts if David King of Israel did compose Psalms; and doubts that the Lord is not round about them that fear him, as the Mountains are about Ierusalem: He doubts that the Apostles being ignorant men and by Trade Fisher-men most, could convert Na­tions not a few. In a word, he questions the Books of Moses, of the Psalms, Prophets, Evangelists and Apostles, not all out of pre­judice, nor malice, but by simplicity and ignorance.

By beliefe is not meant a saving beliefe, or such a faith as may save him, but to cause him behold the Bible as a true History, not a fiction now this beliefe may be wrought in such a one by these and the like Argument.

1 From the Churches tradition, in all ages, and through all gene­rations were the books of Moses received and owned to be his, Solo­mons to be his, yea they were by the whole consent of the Church owned as the very word of God, spoken in the mouths of men. Now as he believes the books going under the name of Ovid to be his: and of Virgil, to be his, of Cicero to be his because that former generations, yea that age they lived in then gave them down to the next as theirs and they to the next, untill it comes to us; so he may be brought to a Historical beleiving of these books to be true and not Supposititious.

2 The nature of the men that made it. They were good just and upright in their generation. As Moses Samuell, David, Solomon, Esaiah, &c. who, would not have took pains to have cheated the [Page 157] world, nor deceived men as to write those Histo [...]ies of Israels come­ing out of Egypt &c. Had they not been true.

3 The miseries that the writers of the Scriptures went through is a proof of some concernment; if men would cheat, it would be for some profit; but what honour or preferment had Paul for his preaching: or for his writing? The Apostles in general might have lived at home in ease, and not go abroad to the hazzard of their lives as they did. What could their policy or reason suggest to them by being at so much trouble to themselves purely to cheat others? What needed or what could provoke Ieremy to undergo such dan­gers as he did, purely to cheat the world? We know they were in Jeo­pardy every hour for writting and preaching of it; Which in reas­on shews that they had no purpose to delude.

4 The distance of the place it was written in; if it had been done all in one place, there might have been some cause of suspicion; but what consultation had Moses in Arabia, or in Egypt, with Daniel in Babylon? or what agreement had Paul in Rome with David in Ierusalem? severall ages they lived in, and no compact had the one with the other, which if they had made, yet what would have been the issue of their undertaking but stripes, death and imprisonment, enough to have diverted their thoughts from such a dangerous en­terprize.

5 The agreement of every part of it with the whole. Nothing that David writ, contradicted Moses, nor nothing that Samuel writ was spoken against by Solomon; no prophet spo [...]k against ano­ther, nor none of the Apostles wrot against them; yea so far were they from that, that they strengthened and confirmed each others doctrine; Had it been of men, there would have been real jangling, and apparent contests, writing so long after one another, and at such a distance from each other.

6 The submission of the gravest, soberest persons that are now in the world to the practice of it. There are men that will not easily give a credence to what they read or hear, but are carefull of their reputation that way. But yet yeildeth and gloryeth in that yeilding to the truth of what is therein writ and when their glory, wisdome, parts vertues are tryed they appear to be the most eminent per­sons in the world.

[Page 158]7 From the sincere dealing of the co [...]posers of it; men that would go about to flatter or allure, wo [...] [...] by some arguments at least seemingly pleasing to th [...] [...] they would delude; but now the Scriptures are contrary; they will [...]a [...] men to forsake houses, wives, and land for it; Call upon them [...]o forsake that which above all things they love most, plucking out the right eye; hatred, afflicti­on, persecution is that which the Scripture declares men must un­dergo that come to her. Nothing that is pleasing to flesh and blood throughout the whole Scripture that is promised to, or allowed of unto men.

8 From the Silence of its greatest and most Implacable enemies. How was Christ hated in the times wherein he lived? And Iere­miah and Paul; and yet none durst, nor none did write books, in confutation of those books written by them, nor to perswade the people that it was but a feigned story. The Scribes and Pharises that hated Christ, and did persecute him to death, yet wrot no book in confutation of Matthew or of Luke, which if in the least they could have falsifyed, the gospells should not have come to us without a Salvo.

Quest. 7. How far the Saints be our Rule besides the Scripture.

That the Saints lives ought to be a Rule for us, and that we are to walk according to their steps, is Catholick Doctrine. Heb. 6.12. Phil. 3.17. But how far they are to be followed, is the ground of our Question. That the Saints had failings, haltings and miscarria­ges, is not to be denied; but in such things they are our Examples for evitation, but not for Imitation. Follow the Saints we must, But

• [Page 159]1. So farre as they were approved of God; where we can hear God saying, whether in providence or by his presence, Well done good and faithful servant, we may be bold to tread in that step, and to keep in that Road.
• 2. So far as their actions tended to the glory of God. What we can see Abraham, Iacob, David doing which brings in any reve­nue to the Exchequer of Gods praises, so far may they be our pattern copy and example.
• 3. So far as they gave no just cause of offence to the Church of God. Peter that seemed to be a Pillar, yet in this is not to be fol­lowed but blamed. Gal. 2 11, 12, 13. In this we must be wary that we tread not in their steps, least we make the enemies of God to blaspheme, and slay him for whom Christ dyed.
• 4. So far as they had the promise of God; we may safely walk in that way wherein wee find God promise to be with them, keep them, blesse them and in his favour to protect them.
• 5. So far as their own hearts did excuse them before God; where we find them doing, and afterwards their hearts smite them for their so doing, let us by their fall look the better to our own way, and by by that blot seek to mend our hand.

Always provided.

• 1. That be not done by us which was but for a time approved; and to some peculiar persons granted; as was was the Offerings, Washings, and Sacrifices under the Law, and Iebu with Elishas go­ing into Ba [...]ls Temple.
• 2. That for which God was silent only for a time, as concerning the Saints Polygamy or plurality of Wives he was, &c.
• 3. That which for a season was only granted, that the gospel might not be hindred: as Pauls care in giving of offence, which was in great measure but untill the Jews declared their perversnesse, as is evident by comparing Acts 16.3. with Gal. 5.2, 3. If there were no limitation in this case of giving offence, there would never be an Heretick; Whom we are to reject after the first and second admo­nition. Titus 3.10.

Quest. 8. Whether the Books called Apocrypha, be not Scripture?

These Books commonly called Apocrypha, are so called from [...] abseondo, a thing hid, because the authority of them is not known to the Church: and in testimony of Faith, those Books must not at all be produced. The Church of Rome owns them as part of the Canon, but the Catholick Church did ever exclude their Authority: For,

• 1. They were never used by the Jews, neither in their Temples, nor in their Synagogues; the Jews were always Gods Library Keepers. To them were committed the Oracles of God, Rom. 3.2. Now these being never used nor committed to them, cannot be Gods Oracles: and by consequence, their authority is not binding.
• 2. They never received any countenance from the gospel, they are never mentioned as a Rule, or as Books wherein the will and minde of God was made known to men, which Christ would never have neglected to do had they been so: yea, as he chid the Pharisees for putting false glosses upon the Law; surely he would have upbraided them sharply, for taking away so great a part of the body of the Law. Our Lord Jesus mentions no other parts of the Scriptures then Moses, Psalms, and the Prophets, Luke 24 44, 4 [...]. of which the Apocrypha is no part.
• 3. There are many things in those Books false, both in Histo­ry and in Doctrine; much non-sense, and against both sense, rea­son and Canonical Scripture are there many passages.
• 4. The Author of the second Book of Mac. Mac. 2.2.23. In­genuously confesses, that that Book was only an abridgment, or compend of those five Books of the Wars of the Jews, writ by one Iason a Cyrenean; and great sweat, pains, and labour it cost hi [...] so to do. This was no fit work for the Spirit of God to abridge the long books writ by Iason, that men might have more pleasure [Page 161] in the reading of them. The same Author concludes this History with a Complement, and also desires to have his errours pardoned, professing his best in composing that book, which also shews it came not professedly from the Spirit of God.

The same [...]each the Reformed Churches of France, Art. 4. of Belgiae, Art. 6. of Ireland, Art. 3. of England, Art. 6.

Yet the Ch [...]rch does, and hath used these books, and reads them in their Congregations, though not to confirm doctrine, but to ex­hort to manners: For these Reasons.

• 1. From that Relation and aspect that it bears toward the Scri­pture, concerning the Jews returning from the Captivity; the Passeover kept by King Iosiah; the Wisdom (so called) of Solo­mon, though probably made by Philo the Jew, who flourished, An. C. 90. the sentences, and sayings of the son of Sirach, are so much reflecting upon Sacred Writ, that they are not to be de­spised.

  Iohn 10.22. We have some account of a Discourse that was held between Christ and the Jews in the Temple; and withall tels us what time this discourse was, viz. At the Feast of the Dedication. Now of this Feast the Scripture nowhere gives us an account; we read of no Laws of it, no Sacrifices for it; no time set apart for it, yet Iesus owns it: To know the original and cause of this Feast, we must go to Apocrypha, 1 Mac. 4. ver. 52. to the end. In which place we read that when the Iews had defeated the forces of Gor­gias, and had regained the Temple and rebuilded the Altar, they offered Sacrifice thereon, and dedicated it for future service, and kept the days of Dedication with gladness, for joy that God had gi­ven them again Liberty to worship in their Temple; and ver. 59. it is appointed that that feast be kept every year for eight days, which in our Saviours time is kept, and he graceth it with his pre­sence: too blame then are they that are offended at Ministers go­ing down to the Apocrypha, citing it for matter of fact: for in this and in some other places, no Minister under heaven can give his hearers any rational account of this Text, without making use of the Apocrypha.

• 2. For those excellent, plain, Moral Instructions that lie in many places of it; so full of variety, so plenteous in brevity; [Page 162] particularly those books of Ecclisiasticus, and Wisdom, wherein are excellent documents suited to, nay most of them taken from the word of God.
• 3. For those godly and profitable uses, beleivers may make in reading and hearing those great deliverances that God was pleased to give his own people Israel in so wonderfull a manner; cloathing their enemies with shame, when they were at strongest, and crowning them with glory and honour, when they were at weak­est. In a word, to see how God preserved them in the midst of their enemies, keeping to himself still a people; when the Heathen about them had said, Let them be no more a Nation; as is manifest in the history of the Maccabees.

Yet alwayes care was taken that none of these bookes, nor no­thing in one of those bookes was ever made use of in matters of Faith or Doctrine, but in matters of fact onely, as men will make use of Poets, Chronicles, or moral Authors.

To this agree the reformed Churches, and the Church of Eng­land. Art. 6. the Article it self is this.

He flou­rished Ann. Chr. 385.Holy Scripture containeth &c. And the other books (Hierom saith) the Church doth read for example of life, and instruction of manners, but yet doth not apply it to establish any Doctrine, &c.

Quest. 9. Why would God communicate his will to his Church in writing.

The meaning of this question is this; Seeing God was pleased to let his will, and his pleasure, or his word be known and com­municated to the world from the Creation unto Moses by traditi­on, or by speaking; why would he have it to be revealed from Moses [Page 163] untill the dissolution of the world by writing? might it not have been delivered to succeeding ages by the present, through the Fa­thers delivering it to the Children, and so forward to the end, as well as it was for two thousand years at the beginning of the world? But God would not have it so he would have it given in writing.

1 Because of the darkeness of mans nature; the candle of the Lord shined darker and darker; as man increased, sin increased; & that lamp of light, that he put in man at first, grew dimmer and dimmer. To prevent a gross darkness from falling upon the deluded sons of men, he would not trust his word alwayes to remain upon the tongues or hands of men, but would have it set in a candlestick, and writ in tables of stone, to remain a perpetual light.

2 That it might be keept the [...]freer from corruption, before man grew more stuborn, and as they multiplied 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 [Page 164] 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 [Page 165] 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.

Quest. 1. Whether there be a God as is de­clared in Scripture.

It hath been proved that all are to read the Scripture, that being the will of God revealed and published to man, for the right order­ing of his life: yet in reading some fool might say in his heart There is not a GOD; and throw all aside; but that there is a God appears,

• 1. The Creation or Fabrick of the world by such a glorious buil­ding as this wherein we live, such a goodly frame as our eyes, be­hold, could not but have been formed by some or other: if by a cre­ature, why cannot a creature do the like? now why cannot they that are displeased with this, remove it, and give us another? who made the starry Heavens, and the vaulted Roof of the whole Ear [...]h to shine with such glorious light, by night and by day; what is his name, and what is his Sons name? Who hath layed the mea­sures thereof, if thou knowest who hath streched the line upon it? whereupon are the foundations thereof fastned, or who lay the corner [Page 176] Store; name another besides God, & eris mihi magnus Apollo. I shall take thee to be some great one: see Rom. 1.19, 20.
• 2. From the order that is in all the world; this world is of an uniform nature; this world, is not a confused, and disorderly heap, but in all things ordered and sure: were there not a God to keep all in order, the Sun might often stray, the Moon might withdraw her shining, or get above the Stars: the Stars forget their path, and shine below the Moon, the Heavens might not alwayes goe direct­ly ro [...]nd, by ehance they might slip aside, and smother men, and cover the whole Earth, or the beast might break out upon man, and the Horse not know his Rider; the Servant rebel against his Ma­ster, and he that had a House might live in fear: by chance harvest might fall in the spring, and the spring not make haste by reason of the cold. yea the Sun by some means or other might not hasten his going down; The universal and constant order that we see in the world makes manifest, they are acted by some superior being, which is and can be onely God.
• 3 From the variety that is in that Order; wee see not onely a sweet and orderly Harmony in the Creatures, but a delightfull and pleasant variety: there are Stars of different magnitudes, and each Star differs from another in glory, there are greater and lesser lights, lighter and heavier, darker and brighter Clouds. It is a goodly sight to see the Sun like a Bride-groom comming out of his Chamber in the East: to see Flowers. Herbs, Grasse, Plants, stores of rare qualities, and inimitable variety to see the Earth shining with Flowers, and Heaven with Stars, with the souls of the one, and Be [...]sts of the other, sporting in the beautifull Ayr; and play­ing in the delightfull Rivers, without the study or art of man; or any other creature doth plainly show there is a God. The wonder­full symmetry and proportion that is in the face of man▪ the place­ing of its parts; the hanging of his Tongue, the guard of the Teeth, how uniform are they in all! yet the variety that is in those Faces; the diversity that is in those Sounds doth evidence a Diety.
• 4. From the testimony of all Nations in the world: no People so Savage, no Kingdom so Atheistical, no Nation so Ignorant; no part of the Halitable world so Barbarous, but acknowledged a Diety, and ownud a [...]od: some superior power they had to call [Page 177] to in distress: something though it were but an Onyon, did they bow to the Knee to, and adore. Those barbarous inhabitants of Matta of Melita, seeing a Viper come upon Pauls hand, conclude. Acts, 28.9. that he was a murtherer, whom though he had es­caped the Seat yet VENGEANCE suffereth him not to live. He had escaped drowning; yet he will not scape dying: some God or other, Nemesis po [...]sibily will not have him live; this was a darke ac­knowledgment of a God.
• 5. From the Testimony of the consciences of men: Who is he that can put to silence that tell-tale called Conscience, which makes men affraid, and tremble, even when for all the world they might spend their dayes in mirch; what made these Barbarians to think murther a sin, a sin that deserved death? even this testimony of conscience, which (though they know not the cause) did so sharp­ly reprove them, fright them, when evill committed, that never could they fully nor freely act according to their own desire. Sup­pose one of those in a ▪ wilderness meets a passenger loaded with treasure that may be profitable for him, he dare not take his goods, he dare not take his life; why he is affraid of VENGANCE: where doth that dwell? when did you see it? is it not a great way of? yet for all this he is affraid; that if he do so, some time, in some place, some way, VENGEANCE will not suffer him to live; this is a dark, yet a conscionable demonstration of the being of a God.
• 6. From that restraint that is put upon wicked men in the world. If their were but a Bridle in the jawes of the wicked, such as they could not shake off, how long should the world endure, what face of Religion, what beauty of Holinesse, what acts of Righte­ousnesse, what deeds of Justice, nay what naturall maintenance would be either for good or bad, if the wicked of the world could have there full swing in iniquity, their are stops put to them by conscience; they are affraid of VENGEANCE; they are held in by Providence. God beats out the Teeth of these Lyons, and the cheeh Teeth of those young Lyons, and oft times brings their wickednesse and their wicked lives to an end together. They roare sometimes; but as to the Sea, he hath made them Bancks; and though they lift up themselves, yet can they not passe over.
• 7. From the Testimony of the Scriptures; in this the being, [Page 178] natures, properties, works of God are so fully held out, and in all points necessary; so clearly. that h [...] that runs may read it; of whose authority if any doubt, see Quest. 1. and 6. of the third Chapter.

Quest. 2. Whether God be a Spirit?

In reading of the Scripturee we read of the hands of God, the Eares, the Eyes, the Nose, the Back, the Face, the Mouth, the Feet of God; his Heart, his Breath, his Throne, his Age; which gave formerly, and at this day doth give occasion to some to conceit God a corporall and bodily substance. A Spirit therefore we defend him to be (excepting the body of Christ, which in fulness of time he took upon him.

• 1. From the Scripture, Ioh. 4.24. God is a Spirit; saith he who was well acquainted with his nature, and Paul who was wrapped up into the third Heavens, charges the Heathen, for changeing the glory of the incorruptible God into an Image like unto corruptible man, Rom. 1.23. If God had a bodily shape, there was no ground for this reproof.
• 2. From his nature: as
  • 1. From his Infinity, were he in the shape of man, that is of a bodily substance, he could not be infinite; every body is confined to its own proper place, but God is in all places at once, filleth all, yet confined to none, of old did he declare of himself that he filled both Heaven and Earth. Ier. 23, 24. It was long before that, that it was the ground of Solomns admiration, that God would dwell on Earth, when behold the Heaven, and the Heaven of Heavens could not contain him. 1. Kings, 8.2. And before that it was the subject of Davids praise; that he could not flee upon Earth from his presence and if he went up to Heaven he was there, and if he went to Hell he was there; Psal. 139.7 All which could not have been true, had he been circumscribed with a body. Christ himself; as [Page 179] man is not infinite but sits at the right hand of God according to the 6. Art of our Creed.
  • 2. From his invisibility. Were the Son of God again upon the Earth he would be seen because of his body: now whoever saw him? he is an invisible King, 1 Cor. 1.17. A Spirit hath not flesh and bones as you see me have, says Christ to his timerous Apostles. Luke 24.39. Now God is a spirit, Ioh. 4, 24.
  • 3. From his Eternity. He was for ever, and to everlasting shall remain with him is no variablenesse, no shadow of changing. Now all flesh is grasse, and all the goodlinesse thereof as the flower of the field, that is naturall of itself: which shews if God were a fleshly substance, he must in a great measure have a shadow of imperfecti­on.
• 3. Another Argument against that grosse conceit, may be drawn from those prohibitions, so often urged by Moses against the Isra­elites, making any Image of God. Deut. 1.12. Ye heard the voyce of the Words, but saw no similitude, only ye heard a voyce. And again, v. 15. Take ye therefore good heed unto your selves (for ye saw no manner of similitude on the day that the Lord spake to you in Horeb, out of the midst of the fire) lest you corrupt your selves, and make you a graven Image: the liknesse of Male or Female. If our Au­thropomorphites had heard this Law, the Argument had not been strong enough to keep away Images: they themselves being made after Gods Image, and by their Logick the Picture of a man might have been a sufficient representation of God. Since in outward appearance he is all one with them and they with him.

We must note that those Scriptures that hold out God to have a heart or hand, &c. are but spoken to our capacity, that knowing the use of those parts, we may be bro [...]ght to know the better what he is The Holy Ghost speaking to us as Nurses to their Children in that childish Language best understood by them.

By the eyes of God therefore we must understand his watchfull care and providence over men. By his ears his infi­nite knowledg; by his mouth the Word he hath revealed; by his Nose his fury kindled: by his heart his Eternall decree, or his his good liking: by his arm the greatnesse of his Power: by his hand his effectuall purpose to bring all things [Page 180] to passe: by his right hand his honour, glory and Majesty: by his fin­ger the holy Spirit: by his love the content he takes in men: by his hatred a detesta [...]on of things done; by his feet is signified the pow­er, strength, speed or presence of God: by his back parts an im­perfect Image of his glory, &c. these things being in Scripture in a Metaphorical way to help our infirmities.

Quest. 3. Whether there be but one God?

1. That there is but one God; the Scripture in no point is more clear. For instance, Thus saith the Lord the King of Israel, and his Redeemer, the Lord of Hosts; I am the first and I am the last, and besides me there is no God, Isai. 44.6. And I am the Lord, and oheré is none else, there is no God besides me, Isai. 45.5. so Deut. 32.39. 1 Cor. 8.4, 5, 6. Deut. 6.4.

2. There can be but one Omnipotent. Omnipotency is to have all power, might and strength: there is power, and there is Omnipotency. Power may do much, but Omnipotency can do all: power may be suppressed by a greater power, but Omnipotency knows no opposition. It hath no difficulties nor Lets: it works free­ly and perfectly without co-workers or Materialls: if at any time it uses any, it at no time needs either, Gen. 17.1. I am God Al­mighty, therefore there can be no other God but he. For suppose another, there must follow a Contest who should be most worship­ped, most feared, most magnified; one must yield to the other, which denotes impotency, which is a denying of a deity.

3. There can be but one Infinite. To be Infinite, is to be fully, constantly in all places. It is to be without bounds to be unmea­surable, to exceed reason or capacity: it hath respect to time, place, power, wisdome, Justice, mercy. God is infinite in time, being Eternall, Infinite in place, filling Heaven and Earth in power: he [Page 181] do all things in wisdome: he knows all things past, present and to come. In Justice: who can dwell with everlasting burnings? in mercy, for the Righteous go into life Eternal. Do not I fill Hea­ven and Earth, saith the Lord. Jer. 23.24. There is therefore no place, no time left for another God. Suppose one & you must at the same instant give him a Vacuum to Reign in, which to affirm would but argue emptinesse of Wisdome, and shallowness of under­standing.

4. There can be but one recipient. We are commanded to love God with all our strength, soul and mind. Deut. 6.4, 5. there is no part of our love, service, fear, worship to be given to any o­ther then one: therefore there is but one.

5. Therre can be but one Efficient. There are many things in the World depending upon each other, as the lincks of a chains: which if we measure and count, we shal come to the first, which is the pre­server of all: the greatest number hath it's Original from a Unite. Trace every Creature in it's steps upward, and we shall fall upon one that is the Original of all. He is before all things and by him all things consist, Col. 1.17. To suppose another God, were to sup­pose a being without acting, which is an irrati [...]nall conceit.

Yet thre are in Scripture that are called Gods besides the Lord: of which afterwards.

Quest. 4. Whether there be three Persons in the God▪head: and how these persons do agree.

These things are by many of this age denyed, and therefore must be proved, and though they may be thought to be needlesse in regard that by many they are believed, yet this may give to many [Page 182] an enlightning into the truths that possibly upon trust only are recei­ved.

Before we come to prove the question, its proper to premise;

• 1. We must know that this mystery is a great mystery, and is in­deed above Reason. It is to be rather the subject of our admirati­on then inquisition: it's to be feared that many reason themselves out of Heaven, by endeavouring to apprehend the depth and ratio­nality of this.
• 2. That though it be above reason, yet it's necessary for salvation i. e. to such as are of years of discretion: Upon this Principle stands the Fabrick of all Religion, to quit this is to quit with Christi­anity.
• 3. That though the word Trinity be not found to be in Scrip­ture, yet the thing that we would expresse by that word is in it. 1 Iohn 5.7. which holds out that one is three, and that three is one, which is expressed significantly enough by the Church under the word Trinity.
• 4. That the three Persons in the God-head are distinguished by these Names. The first person is called the Father; the second is called the Son, or the Word; the third is called the Holy ghost or the Spirit: yet they make not three but one God. There are three that hear Record in Heaven, the Father, the Word and the Holy ghost, and these three are one▪ the other three that follow, viz. the Spirit, Water and blood are said to agree in one: but these three are said to be one, 1 John 5.7. that is essentially and naturally. These three differs three ways,
  • 1. The Father begets, Psal. 2.7. Thou art my Son this day have I be­gotten thee. He begets Christ by Eternal generation, and be­lievers by spiritual adoption; in reference to both thes [...] is he called Father. Ioh. 20.17.
  • 2. The Son is begotten, he is called a Son, Prov. 30.4. Iesus is the Christ, and is born of God. 1 John 5.1.
  • 3. The Holy ghost proceedeth from these two, Ioh. 15.26. As a man when he looks in a glasse, if he smile, his image smileth also: and if he take delight in it, it taketh delight in him: the face [Page 183] is one being: suppose that the Father: the Image of the face in the glasse is another being: suppose this the Son begotten of the Father, and the smiling of them both is a third thing proceeding from the two former: suppose this, that the spirit that procoeds from the Fa­ther and the Son. All these a man knowing to be but one face, and of one face may know that these three are but of one [...]od.

That they are personally distinct from each other appears by ma­ny Texts, chiefly these, Prov. 8.25. The Son speaking of himself, shews us, that when there was no depths I were brought forth, when there were no Fountaine abounding with water, before the Mountains were setled, before the Hils was I brought forth, &c. When he pre­pared the Heavens, I was there; when he established the clouds a­bove, when he gave to the Sea his decree, then was I by him, as one brought up with him, &c. In which speech it appears, that he that was begotten by the Father was a distinct person from him that established the clouds, which was the Lord Gen. 1.

Again, Psal. 33.6. we read, that by the word of the Lord, were the Heavens made, and all the Hoasts of them by the breath of his Mouth. Here are the three persons differenced, Christ the word, the Lord God, the Breath of his mouth, the Spirit, which appears by comparing this Text with. Iohn 1.1. and Gen. 1.2.

Also, Gen. 1.26. One says 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, [Page 184] 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 insearch [...]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 everl [...]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. [Page 185] 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 [...] 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.

Quest. 5. Why are Kings and Magistrates cal­led Gods, and rebellion said to be like witch­craft in Scripture?

1.This Question ariseth from what hath been before spoken: for if there be but one God, how come the rulers of the Earth to be called Gods? Ex. 7.1. Ex. 22.28. Psal. 82.1. Iohn 10.34, 35.

• 1. Gods they are called to teach that such ought to excel others in Godliness, and such only are to be chosen, that for religion are like Gods among men.
• 2. To encourage them, that they ought no more to fear the faces, or regard the person of men, or to punish the wicked among men, then God doth.
• 3. To draw them to his honour, he hath given them his own name: they are Gods, and therefore they ought not to serve the Devil or the world, but execute true judegement as God doth.
• 4. To teach their Subjects Obedience: there ought to be no grumbling nor murmuring nor rising up against God. In distress one may petition to him, but further we ought not to go: he hath in the hearing of their Subjects given them his own name, and thefore they are to honour them: accordingly beg, petition of him, but no further.
• 5. Let us of these nation add one comparison not known to the ancients: our British god, (whom the Heavenly God make in peace glorious and in warre victorious) hath only as God, one unpardo­nable sin, but one sin which he will never forgive, one sin which is unto death; he doth not say that we shall pray for it.

[Page 193]There are some that are thought to sin against the holy Ghost, yet possibly do not. I am prone to think that Spira sinned not that sin, though he charged it upon himself; some poor souls through Sauls persecution did blaspheme Christ, for whom God might have a pardon. Saul might not be guilty of that sin of Regicide so high as to make it a sin unto death; for them our King hath mercy. Fear might make them to blaspheme majesty, repentance may procure them a pardon; the others like Witches, though repent, must die, whence flowes the second part of the question.

Rebellon is either against God, Num. 14.9, or his Word, Psal. 108.28. of against a King, 1 Kings 12.19. Yet when ever it is, in nature it is as witchcraft, 1 Sam. 15. [...]3. We shall consider it in that part, that is against Lawfull Kings and Governours; the Simili­tude may stand thus, (viz.)

• 1 Witchcraft is a direct opposing of the order, laws and Sta­tutes that have been enacted by him who is the God of Hea­ven. Rebellion is of his who is a God on earth. Witchraft throws off God, and is not afraid of his Majesty; Rebellion throws off a lawfull Prince, and is not carefull of his honour.
• 2 Wichcraft is usually entered upon by a League, Compact, or Covenant, which according to Authors is sometimes private­ly and sometime visible made with the Devil. So Rebellion seldome or never goes without one or both these.
• 3 Witchcraft (as we read) draws the party to deny that oath that he made with God in Baptisme. Rebels, if not formally, yet virtually renounce those obligations which they made to their King and Soveraign.
• 4 Witchcraft arises often from Malice; Envie, Discon­tentedness; if God anser nor their mindes, or revenge their quarrell, they will endevour to do it by Satans assistance; if Roy­al bounty flow not upon the Subject, as he would have it, he growes angry and will take by Rebellion.
• 5 Witchcraft sometime is followed by pride or curiosi­ty to do some secret and hidden work, and to receive some kind of reputation among men. Some will turn Conjurers, Negro­mancers, and Witches; by the same, subjects will turn [...] Rebels, and Traitors.
• [Page 194]6 Witchcraft is followed by some through poverty, or cove­tousness; to get a poor living, and to help their necessity they will bargain with Sathan; Subjects to better their estates, & purchase wealth, will often break out into Rebellion.
• 7 Witches, what through Justice, guilt, fear, as we read, sel­dome or never repent; some sorrow they may have when they are in the hand of Justice; for the same reason, Rebels seldom or ne­ver repent, except, or untill they fall in the hands of the Officer; and as Witches, seldom then.
• 8 Witches first or last, meet with judgement; much trouble and evil may be made and done by them, but at length, here or hereaf­ter they are brought to triall; they that rebell, first or last receive to themselves damnation, Rom. 13.2. I will not judge of their eternall estate, but fire on earth is usually prepared for them both.

In Scripture Satan is called a god, 2 Cor. 4.4. because of that power given him over the wicked, whom God hath not called out of the World.

The Belly is called a god, Phil. 3.9. men spending their time, strength, parts, for its service.

Idols are called gods, not that they are so at all, but because Jdolaters have such an opinion of them.

Quest. 6 What was that Image wherein God made man, and why was man created naked?

God having made man according to his own Image, and yet God not being a corporall substance as man; how is man made in his Image? The likeness of God wherein man was made, is In­ternall, or externall.

• 1 Internall, that is in his soul, where he was like God
  • 1 In knowledge; he knew God, himself, the Creatures, his own [Page 195] happiness, distinctly, clearly, fully, that is, as a creature was capable of, Gen. 2.20, 23. 1 Rom. 19.20.
  • 2 In holiness. In him was no sin, as in God is no darkness. In him there was an ability to have cleaved only to good, and exactly to perform what by God was commanded; his affections were holy and pure without disorder, and without stain, and subject perfectly to the rule of right reason.
  • 3 In righteousness. God could behold nothing in him but what was very good, Gen. 1.31. no crookedness, but a totall and univer­sall conformity to his own nature, purpose, and desire, law and precept; there needed no Mediator between God and man, he being upright before him. All these three to be inwardly the Image of God appears, Ephes. 4.23, 24. Col. 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 [Page 196] 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.

[Page 197]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 [Page 198] 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. An upstart Preacher in the audi­ence of some of the Authors Parish de­f [...]nding the Contra [...]y D [...]ctrine, did occasion the sta [...]ting of this Question next Sabbath, and shewing it to be the Doctrine of Devils one gave the Author freely hish and never to hear such Teachers more. It is wished the Reader reap the like profit. 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
  • [Page 199]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 with the flesh might and doth breed bad and unwholesome humours in the body, of which Noah might have been ignorant: or at least would caution him against it: and the Israelites we know are most of all forbidden those beasts and fouls and fishes that in their own natures do breed no good nor wholesome nourishment to the body: whatever the matter was, a­bove other Countries, Israel had most Lepers. God suited their fare according to the nature possibly of their foyl; forbidding in it selfe what might harm their healthy constitution, and among other things forbid them blood, or to eat flesh with the blood, or flesh not well blooded, as being grosse food and tending to the hurt or detri­ment of man.

  2. Morall, blood might be forbidden to the Jews,

  • 1. To separate them and keep them from the practice of the Gen­tiles, who eat and drank the blood of those: Creatures they offered in Sacrifice to their false gods. That Israel was a people prone to Idolatry, it is known no Nation was more; they might quickly learn this piece of Gentilisme: which to prevent, this Law might be enjoyned them.
  • 2. To dehort or keep them from cruelty, to teach them by pro­hibiting the eating of the blood of any not greedily to thirst after the life of any Creature, or of their own kind: that the Jews naturally are a cruell, mercilesse and hard hearted people, is known by a pro­verb: to teach them therefore to be tender of the blood (wherein is the life) of all Creatures, how strictly doth God give a Law, concerning little Birds. Deut. 2.26. that they shall not take the young ones with the Dam, but to let her go. So they are not to seeth a Kid in his Mothers milk, Deut. 23.19. (which literally to under­stand [Page 200] is not absurd (which shows how farre God would have his people from the very appearance of cruelty.

  3. Mysticall: and to the Author this is Instar omnium,: God would have the blood not to be eaten, because he would have it sprinckled and poured out upon his Altar, signifying that man for his Rebeliion, had forfeited his lifeto the hands of Justice, for it is said Levit. 17.11. And I have given it to you an Attonement for your souls; For it is the blood that maketh an Atonemen for the soul. This is the mystery that is included in the prohibiting of blood, it it makes attoneme [...]t, and God would have it not put to any use, for food of the [...]o'y, for he intended to be for the use, even the Atone­ment of the soul, which might by inspiration be known even to Noah and to the Fathers before Moses, since the eating purely, was not expr [...]ssely forbidden till now

Since Christ by his blood hath made an Attonement for the souls of men, there is no use to be made of blood now in Sacrifice: nei­ther is it a Creature can be used any other way then for food: it must therefore be eaten or thrown away, that is upon the account o [...] con­science: to throw it away ha [...]h an appearance of sin, nay is a sin, since there is a Rule in the gospell to make all things edible good for man: to be eaten some say is a sin, since it is forbidden in the gos­spell at a Council of the Apostles and Elders, Act. 15. In that E­pistle written to the Churches of Antioch: but this Scripture is also wrested; which to demonstrate, we shall briefly view the occasion of that Epistles writing. The parties written & the thing written of.

• 1. The occasion of that Epistles writing. A Church being plan­ted in Antioch, by the conversion of many Gentiles to the Christi­an faith, some Jewish Preachers, yet believers, taught unto them the necessity of keeping the Law of Moses, Act. 15.1. if they would be saved ▪ and v. 5. this discouraged the Gentiles much, from, or in believing in Christ: the Law being to the Iews themselves an un­supportable bur [...]hen as is implyed v. 31. Paul and Barnabas dis­sented from such teaching, maintaining that Believers were not at all tyed to Moses Law. Now the Houses, Churches and Pulpits of Antioch were full of disputings and arguings: the Iewish Doctors teaching one thing, and Paul another. No small dissention was a­mong them v. 2. At length they think of an agreement: Paul and [Page 201] Barnabas and others; some of both opinions are sent to the Church of Ierusalem, to know their minds, vers. 2. At their arrival there is a Councel called: great controversy and much disputing there was the law of Moses must be kept, if they would be saved, ver. 5.6.7. Peter rises, (so great is the difference) Appeals to the Councel if among them whom God appointed to Preach, he had not made choice of him, to Preach to the Gentiles, the gospel of Christ that they might be saved, from whom as if he had said I re­ceived no such commission; as to preach the Law of Moses, as circum­cision or the like: Takes God to witness that all times, God had testified of his content sufficiently; and was satisfyed in the Gentiles beleiving, without their keeping of the Law of Moses, by giving them faith and the holy Ghost, vers. 7.8.9. Maintains further that they tempt God that reach the contrary doctrine, and hinder or may hinder the progress of the Gospell, by putting on that yoake (viz of the Ceremonial Law of Moses) on the necks of the Disci­ples, which neither we nor our Fathers were able to bear by which he holds forth that the law of Moses obligeth not the Church under the Gospel, And therefore is to be taught by none and is any do, they tempt God.

  At this Argument the mouths of all opponents are stopped. Peter had been an eye witness of our Lords death and resurrection. He got a special tripled comission to feed the sheep of Christ; And at Gods Appointment did preach to the Gentiles the gospel, and not the Law; that God had blessed his preaching by giving the Gentiles Faith and the holy Ghost. Though the Law was never taught nor ob­served, their conscience now tells them this their doctrine is not of God: they remained silent, no disputing, no arguing more, vers. 10, 11.12.

  Paul and Barnabas, takeing occasion by this argument of Peters, declares unto the Councel, what works God had done by their prea­ching among the Gentiles, without the observance of the Law, make­ing the same conclusion Implicitely, that Peter made from the same Premisses. (viz) God owning their Preaching by faith and miracles, and therefore as they taught at Antioch, so they teach now (being both here and there guided by the infalliable Spirit of God) that the Law of Moses was not to be Preached; was not to be kept: in the [Page 202] mouth of these three Witnesses guided by the Holy ghost: let this truth be justified, that no part of the Ceremonial Law is to be taught, obliging now, and by consequence, eating of blood is no gos­pell precept, v. 12.

  Again, there is silence, the whole Councel being convinced of the truth of the Arguments urged by Peter, confirmed by Paul and Barnabas.

  However being met, something must and ought to be done for the peace of the Church, yet nothing contrary to the meaning of the Holy ghost. It is a sin and a high one, to think that either Peter or Paul or Barnabas in this taught false Doctrine, which must be gran­ted if any part of the ceremonial Law be obliging. Iames there­fore (who was Bishop of Ierusalem) demands attention: main­tains that to be true which Peter, Paul and Barnabas had said: con­firms it from the Words of the Prophet Amos, Am. 9.11, 12. So that by Iames also, (This is a fourth witnesse) guided by the Spirit of God, the Ceremonial Law it not now obliging. Iames by Pe­ters Argument seems to apply, that the teaching of it might hinder the gospell, v. 19. and gives it as his sentence; so that still even by these eating of blood is not forbidden under the gospel, being a part of that Law which they all consent not to be binding.

  Iames also declares that the Church ought to be satisfied in mat­ters of salvation, when God is satisfied; and since he requires not that Law, none is to introduce it: However▪ Authoritatively ap­points, that the Gentiles be written to, that they may abstain from pollutions of Idols, from Fornication, from things strangled, and from Blood, his reason is (and let his reason be noted; for the not observing of that is the ground of the errour) for Moses of old time hath in every City them that Preach him, being read in the Synagogues every Sabbath day. vers. 19.20, 21. Which deter­mination pleased all parties; the controversie ceaseth; the coun­cell writes these Letters to the Churches of Syria, Cilicia, and of Antioch.

  Before Discessuri ab invicem Apostoli normam praedicatio­nis in com­mune consti­tu unt Cyp. ex Alst. Chi Symo. &c. the breaking up of this councell, that Creed called the Apostles Creed, is supposed to be made as a Standart of Doctrine now we come to

• [Page 203]2. The parties written to; the direction of the Decrees or Can­nons of this Councell runs thus, The Apostles Elders and Brethren send greeting unto the Brethren which are of the Gentiles, in An­tioch, Syria, and Cilicia, &c.

  Now we must note that in all these Countries, the Jews were mingled among the Gentiles, and had their Synagogues (in many places at this day,) and the Law read therein: and in them such as preached Moses; God yet permitting in some sort the Jewish ceremonies to live in the World; the Temple, of Ierusalem yet standing; this gave great occasion of quarrelling; and caused con­te [...]: the Jews were angry that the Gentiles were not circumcised; that they eat blood, that they eat in Idol▪ Temples; or any part of that that had been sacrificed to Idols; a thing in it self indifferent 1 Cor. 8. they wonder that the Gentils wil not abstain from fornica­tion, an act much practised among the Gentils & held by many in­different and consistent with Religion, 1 Cor. 5.8. and Chap. 9. The Gentiles again wonder, and proved that they were not obliged to circumcision, nor tyed to worship at Jerus [...]lem: nor to observe the distinction of clean and uncle in Beasts, Foul or fish; wondred they would abstain from blood since Christs was shed, and proves and disputes, that it is no sin to abstain from things strangled. There is no discourse in Antioch, but his every Meeting, every Sabbath, may every House is divided in the truth of these Doctrines: some for one, some for another; Paul and Barnabas are for the Gentiles; some of the Sects of the Pharises are for the Iews; there is meet­ing after meeting [...]bout it, no smal division Moses; being read and taught in the Synagogue every Sabboth day, confirms the Jews in his opinions; Paul and Barnabas's teaching confirms the Gentile in his judgement. Paul indeed brings good arguments from Christs death; but the other brings stronger from Moses writings: shall Moses that was but a servant in the house have his Laws kept, now the Son is come? cals one; and shall the Laws and customes that God himself commanded be s [...]gh [...]d? says another. In th is garhoil the Gospel is hindered; the new plants of the Christian Religion are discouraged. Paul thereto [...] [...]akes great care for them; Barna­bas and he maintain that the Law is not to be urged; so sayes Peter, so says Iames in the Counsel, yet that this rock of offence [Page 204] might be removed, the Holy Ghost puts it in the minde of Iames to decree that the Gentiles should abstain from Fornication, and from Blood, at which the Iews were offended. And that the Iews should not teach circumcision, washings, &c. at which the Gen­tiles were offended and discouraged; the reason of both is, Moses is read every Sabbath day, and by this decree some part of the Law is kept, by which the Jews might be pleased; and yet not all the Law; by which the Gentiles might be encouraged, and that which is commanded, is one of the easiest parts of the Law; that the Jews might not boast; and yet what is commanded is in the Law, that the Gentiles might not brag: for Moses is read &c. and happily this determination did agree them. Yet still remember, that Paul, Peter and Iames, maintained that the Ceremonial Law was not to be taught as obliging; and that yoake ought not to be put upon the disciples: for the peace of the Church therefore rather then for any necessity of Salvation, is that part of the Law Ceremoniall here enjoyned. But this leads us to the

• 3. Thing written of, or determination of the Councel it self with the grounds of it; the Canon or decree, it self is this with its preface. For it seemed good to the Holy Ghost and to us, to lay upon you no greater burthen then these necessary things, that ye abstain from meats offered to Idols, and from blood, and from things strangled, and from Fornication. It is observable that in this Epistle the Council gives the Gentiles information, that they had heard that some preached to them Circumcision, and the keeping of the Law, unto whom (says the Councel) we gave no such Commandement v. 24 Where know, if it had been sin for the Gentiles to have eaten blood, then without question they had been commanded to have preacht it down.

This decree of the Councill hath 3 parts:

• 1. Something Ceremoniall, as to abstain from things strangled, and from blood. Here call to mind the Reasons given above for the prohibiting of blood; things strangled may have some relation to them, the blood not being out of them, and therefore that sort of meat might be unhealthy: and if this were a sin (viz.) to eat blood it behoved every man to assure himself of a good Cook: Nay we [Page 205] question whether ever he would eat meat. We are sure the Mysticall use of blood is gone viz. to make an Atonement for the soul: what vse it is prohibited now for hath not yet been discovered.
• 2. Something there is indifferent (viz.) to abstain from meats sacrificed to Idolls, now we know that is not in it self unlawful, for an Idol is nothing. 1 Cor. 8. The Apostle there speaking of it, con­demns it not as a sin, but only if weak Brothers be offended at it, it is forborn, for the peace of the Church; if it were absolutely neces­sary here: it would never be indifferent there.
• 3. Something is morall, necessary and binding (viz.) to abstain from Fornication, looked upon among the Gentiles as a thing of no great concernment: the Corinthians though called, were very guil­ty of it, and one in a high measure. 1 Cor. 5. & 6.

Now says the Canon. It seemed good unto the Holy Ghost and to us. The Holy ghost of old and new, commands to abstain from fornica­tion, and it seems good to us gathered together by the Holy ghost filled and guided by the Holy ghost (viz.) Us Apostles, Elders &c. that you should abstain from meats sacrificed to Idols, and from blood, &c. for no otherwise are we to read the words, when we con­sider that Peter, Paul & Barnabas did oppose every part of the Ce­nial Law, yet in regard that Moses is read, &c. it seems good to us that these things be done.

They are called necessary things. For

• 1. Fornication is necessary to be abstained. 1 Cor. 6.9.
• And 2. That of Idols, if it be taken for pollution with Idols, as Iames sentence is. Act. 15.20. then it is absolutely necessary, if it be taken for eating meats offered to Idols, as the Canon of the Councill is, then it is necessary secundum quid only, as abstaining from blood and strangled, that is, they are necessary now in respect of procuring peace to the Church, for the taking away of the cause of offence; for again remember that three Apostles opposed every part of that Law that was given by Moses.

Iames found out the Medium, and abstaining from things stran­gled and from blood, is no more necessary by this Canon, then not eating of meat sacrificed to Idols, & that that is not necessary, but may [Page 207] be lawfully done, where no offence is taken [...] as if it were written with a Sun-beam, from 1 Cor. 8. [...] any of these three last been necessary for salvation, [...] been much dis­putings against them by Paul, would [...] been against it? would Iames have confirmed [...] nay would not Paul here have opposed him to his [...] Paul ever have made it a thing indifferent, if the Holy Ghost had made it absolutely necessary? for the prese [...] [...] it was judged by the Apo­stles so to be in regard of Moses being [...] no further obliging.

There is a remarkable instance for this, after the breaking up of the Council Paul; preaching the gospel, found and took one Timo­theus, Acts 16.1, 2, 3. and circumcised him, which act he strongly opposed at Antioch, yet did it in [...], not that Paul changed his judgmen [...]; [...]e circumcised him, says the [...], because of the Jews which were in those quarters, verse 4. that all occasion of offence might be taken from them; when, had that determination of the Coun­cil been literally looked after, Paul sinned grosly in laying a greater burthen upon the believers then any was mentioned in the Apo­stles cannons; this declares that in regard of the Iews at that time there was a necessity in some things to eye the Law, but never holding nor teaching it as necessary, yet holding it in some places, and at some times convenient, in some part necessary for the peace of the Church, particularly that no of­fence might be given to the Iews; so desirous were they of their salvation; but when the Iews remained constantly in their keep­ing the Law, and out of stubernness still would have it observed, the Apostles then, and Christians at this day, stood and do stand to their Christian liberty; Paul will circumcise no man, be offend­ed who will, Gal. 5.1, 2. and Gal. 3.1. the whole body of the Ce­remonial Law is preached down, written down, which shews that those Ceremonial decrees▪ in the Canon of the Apostolick Coun­cil, was never ordained for a standing or an eternal rule in the Church; the Temple is now gone, Christianity is established. Pe­ter, Paul, Barnabas and Iames know that God is satisfied with our believing; and though for a time it seemed good to them, ga­thered together by the Holy Ghost, to keep a few of those Laws for the peace of the Church and for the ingathering of the Iews; yet [Page 206] since they still remain offended, let them so remain, and for all their offence taking, let us now stand fast in the liberty where with Christ hath made us free.

The Law is not now read; the Apostles lived to see the Jews once a glorious people, a royal priesthood, and a holy nation, re­jected of God, unchurched of him, and they see her ceremonies all buried; hear what is written by the Holy Ghost, since the Iews weakness is turned to stubbernness, if Peter now take part with the Iews for offending, he must and is reproved before the whole As­sembly, and that in Antioch too Gal. 2.12 See Gal. 5.2.

Behold I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. Now he speaks out, seeing the Iews are not the better for that indulgence given. For I testifie again to every man that is circumcised that he is debtor to do the whole Law; by Christ we are debtors to no part of the Law, nay not to abstain from eating of blood.

Was it not Pauls Caution to the Collossians, Col. 2.16. Let no man therefore judge you in meat and in drink, or in respect of an holy day or of the new Moon; what ever you eat, or what ever you drink, let no man judge you, that is, condemn you, though it it be not according to the Law; for they were a shadow of things to come, but the body is of Christ; blood was to be poured on the altar to make an attonement for sin; but the blood of Christ is now pour­ed forth, and there ought to be no other offering for sin; to be brief, that blood may be eaten now under the gospel, or that that decree of the Council is not binding to us in these dayes, appears,

• 1 From the rule of proportion between it and things sacrificed to idols according to the Canons of the Council, they are alike unlawfull they are alike necessary, they alike binding, they were enjoyned by one and the self same authority; but now S. Paul 1 Cor. 8. speaking of things sacrificed of idols, which was one of the questions the Corinthians desired to be satisfied in from that Apostle, in regard that some did eat of that meat, upon their know­ledge that an idol was nothing in the the world, and some did not eat, fearing it might be something, the Apostle yeilds, that though an idol be nothing in regard there is but one God; and though men might eat of that meat, sacrificed to them, for anything was in it; [Page 208] for neither if we eat, are we the better, neither if we eat not are we the worse; a plain demonstration that that Law is not obliging; yet he would have them to abstain, not as from the Law, but for the conscience of him that was offended; so that onely in respect of giving cause of offence to others, is things sacrificed to idols not to be eaten; and by consequence eating of blood is no more ne­cessary, the cause therefore of that forbearance being removed (viz.) the reading of Moses Law; and the tenderness or ignorance of new converted Iews, through the establishment of the gospel being also taken away, that the consciences of few or none that are Christians are wounded for useing our liberty in that particu­lar, we may without sinning against our own souls, eat blood, as safely as ever the Corinthians might eat things sacrificed to idols, or in an idols Temple; since both these by the Canon of the Coun­cil were esteemed necessary, not in themselves, but in respect of weak consciences & peace of the Church, which now in these two particulars, is in no danger for had things sacrificed to idols been in it self necessary to prevent sinning against a mans own soul, then meat had commended us unto God, which it doth not, 1 Cor. 8.8. Nay our Apostle would have urged it, and pressed the not doing of it, upon that account; but contrary he yields, and would have them to abstain for the consciences of their weak brethren onely, witho [...]t once mentioning any other cause.
• 2. From the holy Apostles attestation, speaking of things indif­ferent, and of meats. Rom. 14.2, 3. Commands that be that ea­teth meats (forbidden in the Law) despise not him that eateth not. (viz., for conscience of the Law.) Every man living not to him­self only, ought to have a care of his Brother, or not judge him, Or put no stumbling block in his Brothers way, v. 13. But why must not one judge another, in eating or not eating meats forbidden in the Law? the Reason he gives, v. 14. I know and am perswaded by the Lord Iesus, that there is nothing unclean of it self, but to him that estesmeth any thing to be unclean, to him it is unclean; the Apostle is speaking of meats, of which not by Moses, but by the Lord Ie­sus, he knows none unclean in it self, therefore not blood; but if a man be conceited through ignorance, or conscience, to that man any thing, were it bread, it is unclean: He perswades therefore that though [Page 209] men by Christ may eat any thing yet if any Brother be grieved, for his eating any meat forbidden by the Law, he would not have him cause his Brother to sin. For the kingdom of God is not in meat and drink, but righteousness, peace, and joy in the Holy Ghost. For he that in these things serveth Christ, is acceptable to God and ap­proved by him. Now if it were so that that Law touching eating of blood were necessary, then a part of the kingdom of God should consist in meat; and though we followed after peace & righteous­ness, yet could we not, neither should we be acceptable to God without abstaining from meats, or something that were in it self edible: for what is such, is meat. What ever therefore is forbidden as eating of blood is not to be forborn upon any account, but onely upon the weak consciences of our brethren, and in eating or forbearing none ought to judge the other, for God hath received both him that eats: and him that eateth not, vers. 3. Which God would not do, if abstaining from, or eating things edible, had in it self been either a grace or duty.
• 3 From the Apostles unlimited proposition, 1 Tim. 4. where warning Timothy of some that in the latter days should fall from the faith and teach the doctrine of Devils, Forbidding to mary, and commanding to abstain from meats which God hath created to be received with thanksgiving, of them which beleeve and know th [...] truth, v. 3. Blood is a creature that God hath created for the use and service of man, is in it self edible, and therefore meat. God was pleased for a time, to forbid the eating of blood, having appointed it for his own Altar, to make an atonement for the sin of the soul; but now Christ being come, and his blood shed, which was Typified by that, No man is now to judge us in respect of meat, Col. 2.16. The time is expired: and he that under the Gospel preacheth up the use of forbearing meat, as a point of Doctrine, binding the con­sciences of men, under what seeming purity soever, is but a mes­senger of Sathan, and his doctrine the doctrine of Devils, &c. To prevent an Objection which might have been raisd against that which the Apostle is asserting, suppose blood eating, he affirmes that eve­ry creature of God is good, and nothing to be refused, if it be recei­ved with thanksgiving, v. 14. But are there not some creatures that [Page 210] are in themselves good, yet for us to eat them, it is a sin, and a part of unholiness? No says the Apostle, Every creaturo is good, & none is to be refused, for it is sanctified by the Word of God and Prayer, v. 5. Suppose S. Paul to have blood before him, he is not afraid to eat: he hath cra­ved a blessing, by which it is Sanctified, and he wil eat: for no creature is to be refused: and these things if Timothy teach, he shall be a good Minister of Iesus Christ, v. 6. He is not a Minister of the Law, and therefore he is not to look to that, but of Christ, and what the Word of God and Prayer hath sanctified, (and they sanctifie every creature,) let no man call it impure unlawfull, and if they do (as what will not some men do) we are to avoid them, they are sedu­cing Spirits, and teachers of lyes: not apprehending the Law of the Counsel, and the reason of that Law, nor comparing it also with other Scriptures, makes the ignorant and unlearned wrest this, as wel as other Scriptures to their own hurt and the Churches distur­bance, making this not eating blood to be a standing law in the Gospel, upon the account of sin, when by the Apostles themselves, it is made no more necessary, then that of not eating what was Sacrificed to Idols, a thing by that faithfull Labourer in the Gospel, Saint Paul, in it self lawful enough to be done, but to be forhorn, for the sake of the consciences of others; and yet that very forbearance but for a time, till ignorance did turn to perverseness, and the Iiws weak­ness became stubornness, then other doctrine was taught. but still having a regard to the peace of the Church, the ground of Iames his determination, which otherwise in point of Doctrine, did agree to Paul and Peter, in opposing every part of the Ceremonial Law, yet it seemed good in regard the Iewes, in a great measure were not yet unchurched, nor wholy cast off, for their sakes to forbear meats in themselves lawful enough, as blood was since Christs was shed. But to teach now as a matter of faith, the forbearance of any thing edible▪ particularly blood, the Iews being wholly unchurch­ed, and the Gospel confirmed, is not of God but of Satan. For every creature, and therefore this is Sanctified, by the Word of God and Prayer, and by the Lord Jesus, we know now that no­thing is [...]nclean of it self. And that the Kingdome of God consists in no part of it in meat, & that God hath accepted us whether we eat or not. And he that teacheth so is a Minister of Christ, and he [Page 211] that teacheth otherwise, a messenger of the Devil, 1 Tim. 4.1. and 6.

Quest. 8 Why would God suffer his dearest Saints, to lie under such sad afflictions as are mentioned in Scripture, and whether the book of Job be a real History.

That Gods people groaned under National grievances and under personal troubles, is known to all that can but read; the causes possibly are not so well known; we shall for their information discover some.

• 1 To punish them for their sin. Thus were the Israelites pressed under the Heathen Princes so often in the Book of Iudges. This made Absalom rebel against David, and brought Ierusalem it self to ruine.
• 2 To prevent their sin. Gods afflictions and his scourges kept them from setling on the lees; it kept the rust from them; he would teach them experience by suffering, he would frame them according to his own heart. Davids afflictions before he came to the Throne, made him the holier in it.
• 3 That the wicked might fill up the measure of their sin; the godly may be crushed, that the wicked may triumph, that he may sport and take delight in mischief, when he brings his wicked devices to pass, Psal. 73.18.
• 4 That the graces of God might be exercised in them; None but hath a talent, and all that have, must improve it. Grace if not scoured by affliction, will rust in the most heavenly heart.

  Where God hath given beauty, he will have it seen; and where he [Page 212] hath given gifts, he will have them used. Abrahams Faith, Noahs Obedience, Iosephs Fear, Pauls Sincerity, Iobs Patience, Nao­mies Constancy, Ruths Affection, and Davids Trust, God will put to the touchstone.

• 5 That the Name of God might be glorified by them. God hath brought in a great revenew of praise, to the Exchequr of his own glory, by casting his people into many difficulties, and when they have called upon his Name, by delivering them out of them all. David had not sung possibly so sweetly in the Palace of Ierusalem, had he not mourned in the Wilderness of Iudah; God loves to hear his children pray, and also to praise his Name, and to attain both, he uses the rod of affliction.
• 9 To make them examples to the Saints that shall follow after them. Davids afflictions, doth the present age good: for by them, they learn to keep the law of God. Iacobs hard lodging, shews us, that God will be with them that wait upon him in the poorest condition. The troubles of Iob, the patience of Iob, and the issue of Iob, is a soveraign remedy and antidote aginst despair, in any or the greatest calamity; but this brings us to a second part of the question, Whether Iob be a real History?

There are that would have that book only what Iob says himself is, (viz.) A shadow, Job. 17.7. They would have it to be no more real, then the Parable of the Rich man and L [...]zarus. They sup­pose that such troubles could not really fall upon a man, but they must sinke him, such crosses would have broke a mans heart, much more his patience. It is true indeed, that Iobs History is ushered in by a Parable drawn from Kings and Princes courts, where in mat­ters of concernments, all parties, as well accusers as defendents, meet together, in those words; Now there was a day when the Sons of God came to present themselves before the Lord, and Satan came also among them, denoting the readiness of Angels, either to give an acount of what they had done, or to receive a Commission for something to be done; and to discover the malice or envie of Satan, watching all opportunies for the destruction of man; But of the History, that is, the man Iob; of the Countrey he lived in, of the Children, and riches that he had, of the troubles that be­fell him, and of the glory that he afterward received, we have no [Page 213] more reason to doubt of, then of the history of Noah, of Abraham, of Moses, of David, or of any other of the Patriarchs.

For,

• 1 Here are real names, real countreys, and kindreds described; no such thing is ever done in Parables. we have no account of the Prodigals name nor of his Fathers, nor what Countrey he dwelled in, as here. In that Parable, Luk. 16. We have the Beggar named Lazarus, which might be a common name as well as a proper, sig­nifying the help of God, or one helped of God; but now in this History we have proper: The land of Vz, or Edom, Lam. 4.21. Iob was a man of that Land, probably the same that is called Iobab the son of Zerah, that was King of Edom, Gen. 36.33. differing only as Iacob and Israel, or as Saul and Paul. Here is Eliphaz the Temanite, a son of Esaus, the Fathes of the Edomites, Gen. 36. 10, 11. Bildad the Shuhite, Abrahams son by Keturah, Gen. 25.2. Zophar the Naamathite, not improbably of the City of Naamab, a City in Iudah, towards the Coast of Edom, Iosh. 15.21, 41. Though in other Authors then the Scripture we read that Ninensis was the rich mans name at whose door Lazarus begged; yet there is in that parable, that which will not permit it to be any other then a parable; and to say it was Herod and Iohn the Baptist, as some do, is but a declaration that they have neither studied the Parable well, nor the history of the Baptist exactly; but now in Iob, there is no more reason to suspect the name then to suspect Davids, or his friend Husha [...] the Archites: neither is there any thing in the story that may not stand with truth; they are living rational learned men; and for them to speak together is no wonder. There are such time­ly descriptions of persons, of cattle, of countries, of kindred, of places, as cencurs in no parable whatsoever, but in all circum­stances holds out a true history.
• 2 The Holy Ghost numbers the man Iob among such as were really and in nature existent, speaking of Israel, Eze. 14.14. Though these three men, Noah Daniel and Iob were in it, they should deliuer but their own souls. Let no man say that I [...]b is but a shadow, since God said he was a man, had a soul and a righteous soul; and seeing we doubt not but there were such men as Noah, and Daniel, why should we doubt of Iob? Iob indeed wished that his birth day [Page 214] might not be inserted in the Kalender: but these men would blot him out of the book of the Nativities, to give him no Mother but a mans brain: yet since God hath numbered him among reall Saints, he shall pass for a man, a righteous man with the Author, until such time at he sees him a man, as Iob knew he should see his Re­deemer.
• 3 The Holy Ghost holds forth both sides of Iob as a double motive unto perseverance, a circumstance no Parable is at tended with so long after the Parable made: how often do we hear repeated the story of the rich glutton? where or in what place do we hear the story of the prodigal urged in the Epistles? Now Iob being alive, and his Tragicomedy upon the stage,
  Iob is said to have flourished Anno 2330. Moses brought the people [...] of Aegypt, An. 2453.
  before or in the time of Moses, which must be the time of Iobs living, in regard Iob sacrificed in his own land, which he ought not to have done: neither would God either before, or at that time, have accepted any sacrifice but in Ierulalem, neither ought Iob to have sacrificed at all, whe­ther there or in Ierusalem: since he was no priest: besides in those p [...]ssages of Gods dispensations towards men, used much in this book, something would have been spoken of those wonders of those Laws that God shewed and gave his people Israel, of which there is not one syllable: for Iames then to bring Iob as a pattern of patience, [...]o long after the troubles of Iob, is a clear demonstra­tion of its verity. The words of the Apostle, are these Iames 5▪ 10.11. Take my Brethren, the Prophets who have spoken in the name of the Lord, for an example of suffering affliction and of pati­ence; behold we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord, that the Lord is very pittiful, and of tender mercy: shall we imagine that the Apostle would be so far forgetful of the evil consequences of this ar [...]ument, as to urge it if it had not been without exception? For perswading them to give heed to the Prophets who suffered, and make them our example, and in naming of them who had suffer­ed really, to hold up one who was a meer shadow, a seigned history, a Iob, and tell the world how he suffered, and how he endured, because might the people say, he never felt, do we think that he would have let p [...]ss all those that truly were afflicted, and hold up one that never was? But why would he say that they had seen the [Page 215] end of the Lord, as concerning Iob, when they might answer, Iob had never a beginning? Nay he concludes that they by Iob might see that the Lord was very pittiful and of tender mercy, which had been a very mocking of God, had not that history been real. For what object could that Chimera be of pitty, what provocation for the Almighty to be tender of that man who was never born, never breathed?
• 4 It hath been looked upon as real history and no Parallel, in all the Churches of God: the Iews in their generations, looked upon it as a true history and not a fiction:
  He came out of his afflictions, An. 2332.
  the Church of Christ in the times of the Apostles eyed it never as a Parable: and therefore in this age we should reverence it as a truth, and esteem Iob for a Holy Saint and patient sufferer.

Quest. 9. Whether there be any difference between the old and new Testament, and why the Scriptures are called a Testa­ment?

In Scripture the Old and the New Testament are often opposed the one to the other, the Old sometimes signifying that covenant of works, or that of the Law, as Ier. 31.31. and sometimes again that covenant of grace made with Abraham, and in him to all his seed. In this sence doth the Question take the Old Testament; and by the New that covenant of grace which God in Christ made with believers, is signified: now these two insubstance are one and the same: agreeing.

• 1 In their Author, they were both made by one and the self same God: he that was the Lord God of the Hebrews, is Lord God of the Christians.
• 2. In their Mediator, the same Christ that we believe in, they believed in; the same Lord Jesus by whose blood men are re­conciled to God, was spoken of by the Prophets, 1 Pet. 1.10.
• 3. In the parties; the Old Testament was made with Gods own [Page 216] people, his chosen ones, this New is made with his people now.
• 4. In the issue or end: Eternall life was the Reward then, so it is now: glory and the enjoyment of God, peace and safety in Abra­hams bosome then was the reward of a Righteous life: the same now: the same Heaven for duration, for happinesse, was proposed to be­lievers, which is now. In these substantiall things no difference be­tween the Old and the New Testament, but they are one and the same to all intends and purposes, and are not divided in the sub­stance, but in the manner of the Administration of the same they are different. As,
  • 1. In their extension: the old Covenant or Testament was made with one single man, family or Nation. At most it was confined in the borders of Israel. They only were the people of God: but now the New is enlarged over all. It is taught to all-Nations. Act. 13.47.
  • 2. In the clearnesse: the Old Testament held out a Mediatour and eternal life, under typs, as offerings and washings, and divers sorts of cleansings; now the New Testament holds out Christ the sanctifier and puri [...]ier of the soul clearly and fully, and eternall life most evident and plain.
  • 3. In their Seals; the seals of the Old was circumcision▪ and the Paschal Lamb: he that would have eat of the Passeover, must first be circumcised. The Seals of the new are baptisme and the Lords Supper: and he that would eat of our bread, and drink of our cup, must first be washed with our water.
  • 4. In their easinesse: the Law was full of Cermonies; yea so full that it is called a yoak which was not able to be born. Act. 15.10. they were to do so much duty, put to so many journies, three times every year to Ierusalem from all parts of Iudea: they were at so great charges, that the Church might very well be said to be in bondage. Gal. 4.25. Now the yoak of the Gospell is light and easie. Matth, 11.30.
  • 5. In their duration. Many of those Laws that God gave his people, were to passe away, being only for a time, but the Laws of the New are all binding, and can admit of no alteration, untill all things shall be dissolved.

[Page 217]But let us come to the second Part of the Question, Why the Scri­ptures are called a Testament?

That the Scripture is called a Testament, is clear, Heb. 9.15. with this difference, that the Law is called the first Testament, and the Gospell the New; not that it is of a distinct nat [...]re from the Old or the first; it is called only new in regard of the p [...]blication of it to believers, being delivered and taught in another way, and by other means then the first, as without shadows and dark types, by Christ a Son, not by Moses a servant. It was writ upon tables of Stone, this upon the tables of the heart, which makes it look as it were a new thing, when for substance it is the same with the other: It's called a Testament

• 1. In respect that it is the last will of God, touching those bles­sings that he will give his children, and a full of Will God, wherein are all the duties he requires of his people, recorded and inserted.
• 2. In respect it was confirmed by the death and sufferings of Christ: he was the Lamb slain before the beginning of the World. Revel. 8.31. Matth. 26.28. For this is my blood of the new Testa­ment, &c. For where a Testament is, there must also be a Testa­tor. Heb. 9.17. Having therefore the blood of Christ sealing this his last will, it is called a Testament.
• 3. In respect there is no addition to, nor no diminution o [...]ght to be made of it. When the Testator is dead there is nothing o [...]ght to be took from his Will, nor nothing put to his Will. Now Christ having fulfilled both Law and Prophets with his blood, h [...]th sealed them by his death, and hath threatned them that adde to or take from it, Rev. 22.18.19. it is called, and that fitly, a Testa­ment.

Quest. 10. Why are there some things in Scripture hard [...]o be understood and whe­ther the Scripture can dwell richly in those that cannot read?

That there are in Scripture some things hard to be understood, is both arrested by S. Peter, 2 Pet. 2.3.16 and known by the expe­rience of the Saints, who dayly pray that their eyes may be opened, to behold the wonderous things therein written, Psal. 119.18. which yet sufficeth not to maintain as the Church of Rome, the imperfe­ction of the Scriptur [...]s. For

• 1. It is but some things; it is not all hard to be understood: we easily understand the whole meaning of the Law and Prophets. In loving the Lord our God with all our heart, and with all our soul, and our neighbour as our selves, Matth. 22.37.
• 2. Every thing that is necessary for salv [...]tion, is most easie, it is plain before us. This commandement which I command thee this day, it is not to hide from thee, says God, Deut. 30.11. And who dare say it is otherwise? but observe, when any thing is said to be hard in Scripture, or obscure, as the doctrine of the Trinity, of the incarnation, or the resurrection, it is to be understood either in the m [...]st [...]ry it self, or in the manner of its delivery; now the my­stery is in it self inscrutable, cannot be understood nor fathomed by the wit of man; we are not able throughly to apprehend the gr [...]at mystery of the three persons, the glory of heaven, the proceeding of the Holy Ghost, the nature of Angel, the eternal decrees; but the manner of their handling, that is, that these things are so, is clear and manifest, and held out to us for to believe; which last is necessary to salvation not, the other; we may be happy though we cannot comprehend the nature of the Trinity, yet we must beli [...]ve it. The resurrection is an Article of our Creed, that is, we believe [Page 219] it, and the ground of our belief is clear in Scripture, though the thing it self be above our [...]prehension.
• 3. We ought to expect some hard things in Scripture; it is no wonder to hear God speaking like himself, he is delivering his own mind; and sometimes he will speak according to his own con­ception; yet that makes the Scripture no more imperfect then a man who knows not how the souls acts, his bones grow, nor how the watery humour of his eyes keeps a fixed place, moves, and how his soul by that humour discerns colours, how the soul by the self same ea [...] j [...]dges of diversity of sounds, is to be judged not a perfect man. There are in nature many hidden mysteries: and shall men won­der to find some in the book of God? to come to the Question, he purposely in his Scriptures conceals something from us, and speaks so [...]e thing therein which is hard to be understood,
  • 1. To keep us humble; knowledge is often times a cause of puffing up. God foresees that men would be apt to be conceited and raised up, should they comprehend his meaning: therefore in divine things he wisely orders, that all shall not be understood, to keep down pride, and bridle arrogance.
  • 2. To stir us up to diligence: by this doing God intends to set us a working, that by searching and praying for the spirit, we might the better be brought to know what God would have us to do.
  • 3. To hold up the dignity of his word: were it plain, men would quickly contemn it: Ministers would be slighted whose office is to open it: to save his word therfore from being vilified, he is pleased to wrap, up some of it in the clouds of prophesies, dark sentences, visions, that we may set the greater value upon it, and men in their reading may have the more reverend thoughts of it, which brings us to the second part of the Question, whether it may dwell richly, &c. Which we shall answer briefly.

There are four wayes by which Christians may come to the knowledge of Scripture: that is, by reading, by hearing, by remem­bring, by discourseing; he that cannot read, may have the Scri­ptures dwelling richly in him to salvation, by the o [...]her three means. Yet

• 1 Whose fault is it thou canst not read? thy unwillingness, or crosseness, or thy parents neglect or carelesseness? if thy self be in the [Page 222] [...] [Page 223] [...] [Page 220] fault, the greater is thy sin; be the more earnest unto God in acts of contrition and repentance.
• 2. Hast thou not spent as much time in toys, and in sin, as thou mightest have learned to read in, supposing thou wert brought up in ignorance? if so, redeem the time by a double diligence.
• 3. Be more humble before God: the less help thou hast of thy self, call to God for more; those that read, must have Gods bles­sing before they profit, and grace before they be righteous. Thou shalt have grace if thou beest humble, Iames 4.6.
• 4 Be more diligent in other Ordinances; if thou hast not skill to read, yet hast thou ears to hear? Faith comes by hearing Rom. 10, 17. and by hearing of the word, it may dwell richly in the salva­tion; 1 Cor. 15.2. But this brings us to the second direction above proposed for the Words in dwelling, viz.

Of hearing the Scriptures, that is, to suffer our selves to receive the knowledge of the Scripture, by its being opened, taught or expounded; this is done two wayes. 1. Authoritatively and p [...]b­lickly, proper to the Gospel Ministry, which is commonly called preaching. 2. Charitably and privately, common to all belie­vers, called in the Text teaching; we shall first speak of the pub­lick, proper to the ordained Ministers of the Gospel, and in Or­der to it, handle three Ordinances contemned in this age, which are as adjuncts or circumstances to this Authoritative way of teach­ing: these are

• 1. The time of preaching.
• 2. The place of preaching.
• 3. The party that preacheth.

The party that doth or should teach, is the Minister of the Go­spel, appointed and separated thereunto, by Apostolical Ordi­nation: the place of teaching is that which commonly and autho­ritatively is called the Church; we shall speak of these in Order, be­ginning with the time of teaching, which is either Ordinary, as the sabbath, or extraordinary as the times of fasting and feasting ap­pointed by the Church, of all which we shall discourse somewhat, [Page 221] and something briefly, beginning with the ordinary time of teach­ing, (viz.) the sabbath.

Quest. 1. Whether the keeping of a Sabbath be a Ceremony and so abolished by Christ.

This age fruitful in nothing more then in false doctrine, hath brought forth them that affirm it is purely Iewish to keep a sabbath at all, it being a pure Ceremony abolished by Christ; since whose death every day is Holy and to be kept alike; but we have no such custome, neither the Churches of God, the keeping of a sabbath being moral, and for ever binding, and therefore not ceremonial. For

• 1. It was instituted and appointed before sin [...]it came not upon, neither was it imposed to man by reason of transgression; therefore was no bondage that he should be freed from it by Christ: fin never brought, it on, for which he wanted no Redeemer to take it off.
• 2. It is one of the ten Commandements, written in Tables of stone, it is equally moral with the Law against Idolatry, with the Law against Adultery; they were equally pronounced from the mouth of God, Deut. 4.13, 14. Now Ceremonies were all of them instituted by Moses as sent of God.
• 3. It is not a Ceremony; for it was established or ratified by Christ, which no Ceremony was: for Matth. 24.20. speaking of Ie­rusalems visitation, he bids them Pray that their flight be not on the sabbath day, so that there must needs be a sabbath that is a day of rest after Christs death.
• 4. Ceremonies were as a partition wall between Iews and Gen­tile, to difference the one from the other: but now in this there is no difference, but equally binding all, as is manifest in the Particle Thou, in all the Commandements.
• 5. Ceremonies were abrogated not changed: but now this Law of the sabbath is changed only, nor abrogated: for what we finde the people of God under the Law doing, or what they ought to have done by vertue of that Law given upon the Mount upon the seventh day, we finde the people of God doing under the Go­spel, [Page 236] by vertue of that Law given either by Christ, or by his Apo­stles through the Spirit upon the first day of the week; so there is no abrogation but a change, which is to be seen in no pure Cere­mony.

Quest. 2. Whether it be Lawful to make feasts on the sabbath.

The Disciples going through corn fields upon the sabbath day, being hungry, rubbed some of the corn and did eat, Matth. 12.2. if they could have dined better they would, and it is hard to say that a man is onely to supply the necessities of nature: since the day is Holy to the Lord, he may eat of the fat and drink of the sweet: he may refresh himself.

1. With the society of good and godly people: he may be in that multitude at the Table, as well as go with that multitude that keeps Holy day, Psal. 42.4.

2. With a more enlarged receiving of the creature comforts, God gave man wine which makes glad his heart, oyl to make his face shine, and bread to strengthen his heart, Psal. 104.15. He may therefore dayly drink that wine, eat that bread: that new kinde of religion that holds the necessity fasting upon the sabbath in our days; hath no ground in Scripture: in spite yea rather in sight of these may the Christian spread his Table: he is this day to me­ditate upon the works of God, chearfully to praise him: the com­forts of the choicest food may be therefore used of him; if he see his cup run over, let him abound in thankfulness, the 92 Psalm is a Psalm or song for the sabbath, and in a natural way it is no here­sie to say Thou Lord hast made me glad through thy work, I will triumph in the work of thy hands, vers. 4. yet never use the crea­ture so. As

• 1. To be hindered from any part of worship; set not the length of thy feast, keep thy seat empty in the house of God.
• 2. To be indisposed in any act of devotion; wine was made to make the heart of man'glad, but not to make him lumpish; be­ware [Page 237] then of drouziness through immoderate feasting, Remember that of Solomon, hast thou found honey? eat so much as is sufficient.
• 3. To forget any act of charity: when thou ar [...] fareing well, re­member poor Lazarus at thy door when he calls: know thou hast good things which he wants: eat not therefore thy morsel alone. It is a day wherein God hath blessed thee by thy charity: bless thou him; it is good husbandry and not impiety this day to cast thy seed upon the furrows of the faces of the poor, that with the fields of the earth, they may clap their hands, shout, yea also sing.

Quest. 3. Whether sporting or gameing is to be followed upon the sabbath?

The sabbath is appointed for the service of God, and not for the pleasuring of men: by denying sports is not here meant, that men should be sour, sullen or peevish; but whether or no plays, wrestling bowling, fouling, or fishing and the like be to be used this day, or any thing in the like nature it is, denyed it is unlawfull so to do. For.

• 1. The Scripture forbids, all manner of works, in regard that working distracts the soul, and will not suffer the heart of man to close in a spiritual way to bless and praise the Lord; now who knows not carding, diceing, bowling, cocking, stage-playes, may­games, wakes do wholly pull back the soul? and indeed who fol­lows those things, cannot be said to rest so much as his horse.
• 2. The very end of instituting the sabbath is against these things: that men might in a publick solemn way entertain Com­munion with God, that they might meditate in his word, read on his Scriptures, that they might be Holy is the sabbath designed: now these sports and their attendants, are so far from conducing to this end, that many of them that so do appear: rather to have Commu­nion and fellowship with Sathan, then with the Father & the Son [Page 238] lying swearing, coveting, quarrelling and often times murdering, is the issue of some of them, and snares, traps and temptations to sins are in the bowels of them all.
• 3. Some of these sports in their own nature seem to many knowing men, to be unlawful at any time; particularly that bru­ [...]ish, and undelightful spectacle of Cock-fighting; for man who is a rational creature to sit and behold, (more usually for covetousness then for delight) these poor creatures destroy one another, through that enmity which he put in them, is unworthy; but possibly the young Gentleman is of another judgement: his conscience as­sures him it is no sin to behold that spectale. I will not question his judgement, but doing it that day, makes it clear he hath no con­science. For
• 4. It lays a platform and foundation for future prophaness: the young usually are the persons subject to those extravagant va­nities: and he that follows them in this tender years may rather surfeit of them, then willingly lay them down in age; these plea­sures may leave him, not he them: for pleasure is alwaies upon its young legs, and desires to be sporting. It loves not the company of old men, so well as of their Sons. Now by this there is a root of prophaneness planted, and it may go from generation to ge­neration; he that is allowed or can allow himself any part of the sabbath to sport in, may in time take half the day, and afterward the whole Day, he may not value the fourth Commandement, and that may make him break the third, which may provoke him to break the sixth, and by a strange progression, doibling his sins, he may grow a Devil incarnate.

  It is easie to be observed that the Apostacy of this age usually begins at the sabbath: they often quarrel with this first, doubting of its Authority; they are in time resolved: then they doubt of the Assembly, then of the place of worship, then of the parts of wor­ship; then of the God who is worshipped, &c. Let us therefore of our spending the sabbath have care, and serious thoughts, that sin and iniquity grow not upon us, and the root of prophaneness over­spread not our families.

• 5. It put [...] a reproach upon Christ and casts a scandal upon that Religion we profess. There are but two Religions that keep a sab­bath [Page 239] beside the Christian; that is, the Turk and Iew; the former keeping Fryday, the other keeping. Saturnday for set times of worship, who are most precise and strict in their service; refusing to do many things wherein even necessity might excuse them: Shall the Christian therefore that would be thought to serve God after a more true manner, and pretends his sabbath is more Holy then theirs (as it is) give himself to those pleasures and vanities upon his time of worship? this must needs make those Infidels to deride Christ, and by such practises to abhor our profession, and mock at all the other parts of our religion.

Quest. 4. Why did God give charge concerning the resting of beasts upon the sabbath?

God takes care for Oxen, we may in some sense affirm, since in his own Law out of his mouth he gives charge concerning them: the reasons may be such as these.

• 1. From that tender care that he bears to all his creatures: the Ox and the Ass, creatures that man useth, are in some sort looked after by God for that life that they lead they have it from him; and he would have their lifes as comfortable to them, as their nature and being is capable of: he hears the young, ravens that cry, Psal. 147.9. and therefore the Ox when he lows for need, or the Asse when he groans underneath his burthen.
• 2. From that tender care that God would have us bear towards the creatures. He would have us to regard the life of our beast, Prov. 12.10. God provides food for the beasts, and gives them life. and gives them to us as our servants, and we are not cruelly to use them to teach us to pitey that poor Creature that onely in groans calls to its maker God put the [...] the number of his Comman­dements whereby we ought to let them rest, for their refreshment and comfort.
• 3. From that power and authority that God had given man over the creatures: he hath dominion over them, and by vertue of [Page 240] that, might in violating the Law it self, Command his beast to do so to, which this precept prevents, and will not have his beast to work; he therefore that labours commits a double sin in forcing the beast and working himself, yet the poor creature being forced against its will, and against the Law, man must at the bar of Justice Answer for the offence; yea he may fear that his beast, though no body should know it, should rise up in judgement against him and condemn him, for violating the Law himself, and compelling it to do so likewise: to send therefore Horse and Cart to and fro upon the Lords Day, is a most wicked custome, and will have a smarting recompence in the end.
• 4. From that type the sabbath bears of that eternal rest wherein bondage shall be taken from every creature. The whole Creation groaneth under that bondage of corruption which lies upon [...]it, Rm. 8.20, 21, 22. and it longs to be delivered, that it may be at liberty; now as a type of that rest which it shall injoy after the re­surrection, God will have the creatures rest on the weekly sabbath, as well as man.

Quest. 5. Why did not God give charge con­cerning a wifes resting upon the Sabbath.

The Person that is spoken to in the fourth Commandement especially, is spoken unto in a triple capacity, first, as a Father, and so there is mention made of his Son and or his Daughter: secondly, as a Master, and so there is mention of his man servant and maid­servant, and his Cattle, thirdly, as a Magistrate, and so there is men­tion made of the stranger within his gates; no mention made at all of his relation as a husband, or of any care that he hath to see his wife if he have one, keep the sabbath, the reasons may be such as these.

• 1. The party spoken to may be a wife, and she is to take care of her Sons and Daughters, her man-servant, her maid-servant, and the stranger within her gates, or within her roof.
• 2. To shew the mutual love and care that ought to be in all [Page 241] governours of families, the precept of keeping this Law is not given to one single, but to every one alike; the wife is charged as much as the husband, and the husband no less then the wife, with looking well to their families touching the worship and Law of God.
• 3. The parties here to be cared for, are the parties usually most apt to break our; the Son, the Daughter, &c. Marriage is honou­rable, and that in all, and God in this precept so far honours the married woman, that he will not suppose her to transgress; he takes it as it were for granted that she needs not be looked after in that particular. She hath been brought up and looked after by her Fa­ther and her Mother, when she was a Daughter, and now she be­ing a wife, she will walk according to her education, and the heart of her husband trusts safely in her.
• 4. From that oneness that is between a man and his wife: God after he had made two, made these two one again; and whom he had joyned together in marriage, he will not dis [...]oyn in a pre­cept: the husband is the head, the wife therefore must be the body. What is spoken to the head as a duty, nature teacheth the Mem­bers are to be imployed to perfom. Let thou be said to a husband, yet the man and his wife being but one flesh, the same is spoken to her.

Quest. 6. Why is not the change of the Sab­bath in Scripture mentioned?

That the Sabbath is changed, is apparent; why it is changed, and that change not recorded or spoken of, is not made manifest; it might not be mentioned;

• 1. Because not publickly taught by Christ; he spoke many things in private to his Apostles, Paul intreats the Elders of Ephe­sus, Acts 20.35. to remember the words of the Lord Iesus how he said, it is more blessed to give then to receive; which words we find not in the history of our Saviours life. The doctrine of the change [Page 242] might be taught among those that pertained to the kingdom of God, of which the Scripture gives us no account Acts 1.3. If it had been publickly delivered before his death, it had been recorded in the Evangelists.
• 2. Because the publication of it might have been a great stum­bling block to the Iews; God is pleased to bring his people on by degrees. After our Savirour came to preach, and after he was a­scended, the sacrifices of the Law were not forbidden: he never opposed circumcision, the Temple standing, things in some sort went on as before; to have dashed the sabbath in pieces by a publick Law, might have made the people to scruple at Christi­anity: the Apostles wisely take their liberty to keep the first day of the week, according to the private precept, or in word, instinct of Christ and the Spirit; prohibite not the Iews their meeting, that the Gospel of Christ might not be hindered, knowing that time and knowledge might make them leave those things, and of their own accord comform to their practice.
• 3. Because it was not publickly opposed: things that were much struck at, as the necessity of circumcision, justification not to be by the works of the Law: that Jesus was the Christ, the Saviour of the world: these were the grand controversies in the Apostles dayes, and these we have fully maintained; now this of the Chri­stians first day little or nothing medled withal, since by the de­crees of the Councel the Christians were freed from circumcision, sacrifices; and the converted Iews might be indifferent also, as touching the Sabbath; they see the first day kept Holy unto the Lord God of the Hebrews, and the converted Gentiles see one day in seven kept to the honour of Christ, one party no [...] oppo­sing the other; the Question is not much, disputed, and the [...] therefore not recorded: that caution given to the Col. [...]. 2.16. doth exhort the Christians to their liberty, in regard Chr [...] is dead, says nothing to the Iews by way of reproof, still hoping [...] time they might be brought to the observing of the Lords [...] Being therefore not publickly opposed, at least in those places [...] which the Apostles writ, it is passed over in silence, their dispu [...] being ge­nerally about things then and in that age called in qu [...]ion.

Quest. 7. Whether the Church may Command any other day to be rested on besides the Sab­bath?

God Commanding the seventh day to be kept Holy, and gi­ving six dayes for man to work, some conclude it unlawful to set apart one day or more for Gods publick worship then he did; but it is otherwise; the Church may set apart one day, or two or more, for the publick worship. For

• 1. Because the Commandement is not preceptive, but per­missive; when we are allowed six days to work the meaning is not that we shall fill up all those dayes by working, as if it were unlaw­ful for men to do any thing but work; shall God never be served in those six dayes? must we do nothing but work? the meaning there­fore is, that when we have six dayes before us, we shall do all our work (not spend them all in working) but upon the seventh day we shall do no work at all: nothing hinders but that the Church may set apart a day for Gods service, there being nothing in this Law that contradict [...] it.
• 2. Because the Church of the Iews unto whom this Law was given, did use such a liberty. God gave the children of Is [...]a [...]l three feasts in the year: each of them seven dayes long, and commanded them to be strictly observed, Levit. 23. Good Merdecai added a fourth in the Canon of the Scripture, Est. 9.26, 27. to be kept every year two dayes for the mercies shewn the Iews in their delive­rance from Haman. Holy Hezekiah added seven dayes more to the feast of Passeover then God did; 2 Chro. 30 23. Valiant Iu­das added a fifth feast in the book of the Apocrypha, 1 Macha. 4.59. to be kept seven dayes also, at which feast our Saviour him­self was present, and never reproved it. Iohn 10.22. Sure if this was done under the Pedagogy of the Law, it may be done under the liberty of the Gospel.
• 3. Because the frailties and imperfections of men require it; it is often urged against the set times of the Church, that if the Sabbath, the day set apart by the Lord be kept, it is no matter [Page 244] whether other dayes be kept or no; but it would be asked if ever they kept a Sabbath; mens frailties, failings, nay crosses may be much helped, sanctified, pardoned by their diligent worship in other dayes besides the Sabbath. It is strange to hear, to read how men will preach that ordinary Lectures ought to be kept and ob­served by people, and yet at another time tell them it is suffici­ent to keep the Sabbath, (Ridiculum [...]apus) purely to oppose the Law of the Church.
• April 6. Anno 1654 There was a solemn fast kept at Oxon, for rain, there being none for a long time together, whereby the corn was much in danger; before the Churches broke up, there was a great and a plentiful shour and moderate rain a great while af­ter, whereby the fields did laugh and sing.
  4. Because God hath been pleased to bless his people, for ser­ving him in other dayes; to let pass his approbation of that day set apart by the King of Nineveh for fasting; Iona 2.10, the Israelites in captivity, Zach. 8.19. set apart a fast on the fourth moneth, another on the fifth, another on the seventh, another on the tenth: All which God would turn to [...]oy and gladness and chearful feasts; it is known that it hath pleased God to refresh his servants with his comfortable presence in these dayes: from such accidents as these did the Church of old institute those dayes that are called Rogation, An. Ch. 450, wherein by prayers and tears, and fasting and sup­plication, the Church obtained great mercies, &c. And most of those dayes that are kept by the Church of England are owned by Reformed Churches, and have been established for above a thou­sand years; but of these afterward.
• 5. Because of that enco [...]ragement and freedom that the use of those dayes gives to servants, Prentices and others, whereby the religious may have occasion to pour out their soul before God, to read and study his word; prepare themselves for his Holy Sacra­ments: if any do abuse the use of these dayes, [...]it were a pitty that those that serve God the more chearfully of them, should be sup­pressed for the others prophaness.
• 6. Because we see none speak against them, but those that in other points are against all order, and could willingly see that all Discipline were laid asleep: we may behold them to be factious, [Page 245] turbulent, hypocrites, stumbling at straws, Apostates, what not?

Quest. 8. Why doth God put a Remember be­fore the Commandement of the Sabbath onely?

This word Remember is put in Scripture usually before nothing but what is matter of Moment, as thy Creator, Eccles. 12.1. From whence thou art fallen, Revel. 2.5. Lots wife, Luke 17.32. that ye being in time passed Gentiles, Ephes. 2.11. &c. And the Sabbath day to keep it Holy, Exod. 20.8. The reasons may be;

• 1. Upon the Holy keeping of that depends in a great mea­sure the observing of all the other nine Commandements; how to cleave to God onely, to worship him truly, to use his name reverendly, depends much upon this dayes observation, and Holy keeping.
• 2. There is less in nature to teach us the keeping of this precept, then in any other of the Commandements: nature teacheth us that there is a God, to worship this God, to honour the name of that God whom we worship, to honour parents; and though the Barbarian know no body seeth him, none can accuse him, none can judge him, though he escape dangers by sea, and perils by land, yet he dare not murder for fear of VENGEANCE, &c. But to set aside one whole day in seven, precisely one in seven, and that not a part, but the whole of a day, and this not for, thy self alone, but thy cattle and thy ser­vants must rest as much as thy selfe, as long as thy self, and that not at thy conveniency or times of leasure, but in the thickest of thy imployments, and not at thy pleasure, but still one day in seven; of this we say nature teacheth nothing, and therefore there is a special memento put upon it.
• [Page 246]3. There is more in nature that may allure us to the breach of this precept, then there is to the breaking of any other of the Commandements. It is onely the Fool that will say there is no God: and if he do, it is but in his heart; every man hath something of that natural principle to do as he would be done by: but the Sabbaths being Gods property, we are apt to catch hold of some part of it through the ignorance of God that is in us: the day is clear, and the streets are clean, and such a thing is doing, or may be done, and profit will follow, we shall gain by it, &c. All this might tend to the prophanation of the Sabbath, and therefore God gives a strict charge particularly for that.
• 4. They might in Aegypt have small or no regard unto the Sabbath if they had opportunity. The people had been long in bondage, and might forget at least in their observance, that God had hallowed the seventh day, or through bondage not have time to keep it, which in time might blot or score the fourth Commandement out of their hearts, forget to teach it to their Children, which God by this remembrance brings back to their minds again: and though they forgot to keep it Holy in Aegypt, yet they must Remember it in Canaan.

It is by some probably conceived that in the latter captivity of the Iews in Babylon, Akasuerus making a feast, Est. 1.5. for the inhabitants of Shushan, which continued seven dayes, one of which must necessarily be on a Sabbath day, which by reason of that feast that had been held a hundred and four­score dayes to the Princes of Persia, in which several Sab­baths had fallen, and that one feast, the Sabbath if not for many dayes, yet for one was by the Iews neglected; to punish which forget fulness, God stirred up Haman to root them out, and for that one dayes feast, they keep a three dayes fast, with their nights, Est. 4.16. and by that got mercy, yet by that might receive instruction, the next feast that came, and Re­member to keep Holy the Sabboth day.

Quest. 9. Whether the first day of the week, may be termed Sabbath or Sunday?

This is a Question in it self scarce deserving an Answer, but by a Pharisaical generation of the sect of the Libertines, being counted a piece of prophaness so to call it, and a part of Religion to call it otherwise, we shall spend a few drops of Ink to Answer it: in brief it may be called Sabbath;

• 1. From the sence and signification of the word, it is their foolish mistake, that because it was on Saturday, therefore it was so called: whereas if it had been upon a Wednesday, so long as men rested upon it, it might have been called Sab­bath [...], that being the Hebrew word for rest. A Sabbath day is no more then a day of rest. Christians therefore resting from all their imployments, and doing no manner of work, they nor their Sons, nor their Daughters, nor their man-servants nor their maid-servants, &c. upon this day, may lawfully call it a Sabbath day.
• 2. From the equality of the Christian Churches practice with the Church of the Iews. That day that was held Holy by the people of God, under the Law, wherein they ceased from working, and therein did read upon the word of God, repaired to the Temple or Synagogues, and heard it taught, was called the Sabbath: the day therefore that is held Holy by the people of God under the Gospel, and wherein they cease from working, and therein read upon the word of God, &c. may receive the same denomination.
• 3. From the morality of the Law: the Law is moral, re­quiring one day in seven to be kept Holy to the Lord, which day God himself calls a Sabbath; wherever therefore one day [Page 248] in seven is kept Holy, it may from the morality of the Law be named a Sabbath, providing it to be the Sabbath of the Lord God, that is, a day set apar [...] by him for his own service, by which we conclude that the seventh day kept by the Iew, or the seventh day kept by the Turk, though they work not, are not morally Sabbaths, the Lord never chusing the one, and rejecting the other, constituting the first day of the week to be since Christs Resurrection a perpetual Sabbath to him­self.

B [...]t what is all this to Sunday, this being a prophane name drawn from the Heathens? It is to be wondred at to see what canting language is in the mouthes of men, and how mystical­ly they will speak to avoid ordinary expressions; in time our dip pers may new dip doublets, gloves, and give them new names, and by consequence set us all to schoole again, that we may learn to forget our selves to be men, and with authority pro­nounce all our Ancestors fools, being they could not tell how to speak. The Heathens, it is true, named the days of the week according to some feigned Gods & real planets: one among the rest was called Dies Solis, the day of the Sun, the self same day that is our Christian Sabbath, naming or dedicating that day to that planet; if the day had been dipped in the fountain of the Sun, all had been well enough; tamen non [...]bstante, we may call the first day of the week Sunday, any thing in this argument to the contrary notwithstanding.

1. From the practice of an Holy Evangelist; he that was in labours more abundantly for the Gospel, then any now can pretend to be, that is not past shame, was not so scrupulous as these men would seem to be (for it is but a seeming) be in his History of the Acts, Acts 28. giving us an account of Pauls dangerous voyage to Rome, shews us vers. 11. That they (viz. Paul and his company, whereof Luke who wrot this History was one) after three moneths departed in a Ship of Alexan­dria, which had wintered in the Isle, whose sign was CA­STOR and POLLUX; the Spirit of God made no scruple at these heathenish names, but writ them, and they [Page 249] stand in the Scripture, and no reproof is given to the users of them, and yet in their own natures they are to be more stum­bled at, then D [...]s Solis or Sunday either.

We shall interpret and open this story that these mens folly may appear: you must know that the great Heathen God who ruled all was called Iupiter: he was born at Crete, and when he came to be of age, he threw his Father Saturn out of his kingdom: having three Brothers, he gave the govern­ment of Hell to Pluto, the government of the Sea to Ne­ptune, and kept the government of Heaven and Earth to himself.Charity here begun at home. This Iupiter according to Heathen Poets and Fa­bles, would come oftentimes out of Heaven and play pretty pranks upon Earth, one of which was this. One Tyn­darus had a handsome wife called L [...]da; she being with childe to her own husband, Iupiter in a merry pin turned her into a milk white Swan, and in that shape he being a God (a pretty one) got her with childe likewise; she grew mighty big, her hour of travel comes, she is delivered of two Sons, well shaped boyes they were. One of them is named CA­STOR, the other POLLVX; the lads grew, and when they came to be of age, their coasts being pestred with Pirats, they got Ships, and destroyed the Pirats, in a short time they rid the Sea of them: for this they are worshipped as Gods of the Sea, and where they are together, it is a sign of a fortunate voyage: this is the reason that that Ship wherein Luke and Paul was, had the sign of Castor and Pollux upon Their stern; as some English Ships have Saint George: this Ship therefore being at her outrigging named by Castor and Pollux, foolish and heathenish Gods which had such a filthyoriginals this name being used by the Spirit of God, and that without a check, we may use the name Sunday though used by the Heathens (by a more ra [...]ional cause then the other) and not to be reproved, by any whimsical, sawcy, or Hypocritical rebel whatsoever, whose conscences in matter of sin we have no cause to suppose tender.

[Page 250] Witness their rebellion and murdeder at Lon­don, for though they have different faces, yet they are all one blood.2. From the innocency and harmlesness that is in the using of it; there are some customes original­ly heathenish, used too often, that are attended with sin; and whose being ought to be removed because of transgression, as may­games particularly, which always is accompanied with sinful, and by relation shameful Acts, and once in seven year, a great occasion of the polluting of that day of which we are now speaking. But this word Sunday hath nothing in it that savours of evil, or that can be said to border upon that which is not right.

3. From the happy event, that God hath been pleased to give this name The Heathens gave one day to Mercury, ano­ther to Venus, one thought a thief, and the other a whore; the first day of the week to Apollo or the Sun; Apollo they thought a God well skilled in Physick, Excellent in Musick, good to open Prophesies, always young; to such a one was this day dedicated, and after him named, he carrying about the Sun it was called Sunday; now this hath fallen out so well, as it deserves to be remembred. Christ is Sol Iustisiae, the Sun of Righteousness, Mal. 4.2. this day did the Sun of our souls break through the clouds of his winding sheet, and tri­umphed over darkness, this day did he come out of the Cham­ber of his sepulchre, and rejoyced as a bridegroom to run his race, he came with healing under his wings to cure our souls, he brought the sweet Musick of the Gospel of reconciliation: I ascend (said he, Iohn 20.27.) Vnto my Father and your Fa­ther, to my God and your God; he is the true explainer of the Prophets: by this Sun [...] rising we see what was meant by Ie­nas lying in the Whales belly: he comes out of his grave, like a R [...]e or a young heart, Cant. 8.14. In a word he is the light that inlightens every one that comes into the world: our Sun the Son of God is risen, by him we see Heaven, by him we receive the fruits of the Earth; this is his day dedicated to him by the Spirit, set apart by himself; never be bafled therefore, but if thou [Page 251] so please, call it Sunday it hath fallen out well that this day; was by them that knew not God dedicated to the Sun and not to any other, since in many points, it can quadrate with our Sun of righteousness, which with others it could not so well have done.

Quest. 10. Why is the Sabbath called Holy?

We shall have occasion to speak to this more at large here­after: for the present the Sabbath may be called Holy:

• 1. In regard of the author of it: it was instituted by him who is altogether Holy: it is not of an Earthly extraction: neither was its original from the Creatures breast, but the Creators will.
• 2. In regard of the end of it; it was set apart for Holy uses and purposes. It was designed for the time of Holy worship, and to be a day for Holy Assemblies and congregations.
• 3. In regard of the Holy observers of it: Holy men obser­ved it: nothing was done by them but was Holy; they prayed, they read, they sacrificed, they heard, they received the Holy Sacraments, they meditated, they did Holy things in private, Holy things in publick, whence deservedly it is called the Holy Sabbath-day, and is the ordinary time of hearing the word taught. The extraordinary now follows.

Quest. 1. Whether the Fasts of the Church of Rome differ from those of the Church Ca­tholick?

The Church Catholick differs not from that of Rome either in the act or ends of Fasting, yet toto coelo differ in these follow­ing respects.

1 The Church of Rome makes fasting to be meritorious: they suppose they merit something at the hand of God for their ab­stinence, that is deserve somthing at his hands, not so the Ca­tholick Church, she teacheth that when we have done all, we are to acknowledge our selves unprofitable servants.

[Page 250]2 They prescribe certain times as necessary to be keept upon the account of salvation, what ever dayes the Church appoints for annuall Fasts it is necessary if they would be save to ob­serve them accordingly, hence it is that the neglectd of it as a breach of the third (though according to God of the fourth,) commandement must of necessity be confessed, to the priest, that such penance may be injoyned as is sutable to that high offence for the expiation of its guilt. Now the Church Catho­lick, appoints, neither knows she any time to be obser­ved as necessary but what God and his Son appointed in his word.

3. They abstain from meals of this or that fort, as being for the time (prescribed for the fast) altogether uncleane, their consciences will be defiled if they should eat them, that is with­out authority. Now the Catholick Church though she injoyne a fast, yet by the Lord Jesus she knows no meat unclean of it self, and he that teacheth otherwise is not of God but of Sathan, 1 Tim. 43.

4 The Church of Rome looks upon her fasting as a part of Gods worship, her very abstaining from meat or from this or that meat, is taught to be points of worship, the Church Catholick teacheth that Fasting in it self is of no use, nor no part of worship, But as a fit meanes and as it serves to the uses aforesaid, so she requires it, not otherwise.

5. That some fast, particularly lent, is of Apostlical insti­tution, and out of religion and conscience to be observed, the Catholick Church knowes no such law, and therefore she keeps not lent, upon that account, but for other ends and o­ther causes, as shall by and by be shown.

6. That outward Fasting is of it selfe sufficient without the inward, and indeed if fasting that is abstaining from meats or meals be of it selfe a point or part of worship it may be so: but the Catholick Church pleads for an Inward fasting or abstaining from sin, and for a soul to afflict it selfe for trans­gression, without which the outward fasting is not regar­ded.

[Page 251]7. They are foully belyed by many Authors if good Christi­ans would not take the Fasts of the Church of Rome to be great feasts, through the variety of dainties, and plenty of wines therein fed upon, by which it is not to be called a fast, which makes us that for the present we need not show the difference between this and the Fast of the Church Catholick.

Quest. 2. Whether Fasting be not a Ceremoniall or Iewish rite.

Who are those among us and about us, who teach that fasting in its own nature is not a Gospel but a legal exercise, and not to be observed in the Church of Christ but fasely, for,

• 1 The ground or end, or cause of our religious fasting is moral, for the subduing of corruption, and exercising our selves in the dutyes of repentance, and mortification, unto which by experience fasting is known to be an apt meanes, and suta­ble help.
• 2 Christ prophesied, or rather commanded Fasting after his own death, Luke 5.53. But the dayes will come when the bri [...]egroom shall be taken from them, and then shall they fast. this is a duty not for every novice in religion, there is great strength required to bear this exercise of fasting, and therefore during the Apostles ignorance, or weaknes our Saviour would not impose it upon them least it should prove like a new piece of cloth upon an old garment: but when he the bridgroom was taken then they should fast, for by that spirit, he was then to give, they were made as new bottles, able to hold and stand under the practise of abstinence, which before they were not able to do. By severell circumstances in this text it might be shown Fasting was to be performed by the Apostles, and if [Page 252] necessary for them, how much more profitable is it for us now.
• 3 The Church in the time of the Apostles was frequent in this exercise, Acts. 10.30. Act. 13.1, 2. Though the king­dome of heaven consisteth not in meat and drinke whether used or forborne, Rom. 14.17. Yet fasting as an extraordinary help unto the chief exercises of piety, hath the warrant and weight of a duty both in the old and new testament, when either God in his providence, or our own necessities call us thereunto; alwayes remembring that when we fast out of religion; we forget not them whose bowels are empty through poverty and want, 58 Isa. 5 6.7.

It is true that to fast upon the tenth day of the seventh moneth. Lev. 23, 27. was a Ceremony, yet a fast or a yearly fast upon that account is no more a ceremony then to rest once in seven dayes, &c.

Quest. 3. Why is the Fast of Lent observed by the Christian Church.

This most solemne fast is of very great antiquity, and of old it was a time of renoune; Lent is the Saxon word for the Spring, but when it begun to spring is not certainly known, but yet the fruit of it hath been sweet to the Christian pallat, for many generations.It was first appointed in England by ercom­bart a kent­ish King (who de­stroyed the of the hea­then gods Ac. 641. It hath overflowed the whole Christian world like Nilus once a year, and made it fruitfull, yet like the same river is the head of it unknown, howbeit Tel [...]spho­rus the eight Bishop of Rome from Peter is supposed to have instituted this Fast, An. Ch. 142. and his next successor save one (viz. Pius) to have instituted Easter and since they have both been observed with great devotion, In all the Churches of the Saints though this blocked age of ours, will have nothing passe for religion, but what is framed upon addle heads, order­ed by sacrilegious persons, and loved by notorious sinners.

[Page 253]Some make a threefold distinction of it, the first is a fast of expectation, and such were those fasts of the Iewes before the coming of the bridegroom; or in remembrance that Moses fasted forty dayes at the receiving of the Law, all which time the Israelites were in expectation of him. The second was a fast of contemplation, such was the fast of E­lias, when he fasted forty dayes as it were for the breaking of the Law; The third of refrenation to bridle our affection that we might not sin against the Gospell, and this last use only is in the eye of the Church in her Quadragesimall, ob­servations, to let passe many things that might have here aptly been spoken to, lent is observed

• 1 In a pious memoriall of our Saviours fourty dayes fasting in the wildernesse. Moses fasted fourty dayes at the making of the first Covenant, and our Saviour fourty dayes, at the making of the new; In memory whereof the Church voluntarily gives of her time this fourty dayes of Lent for Christian ab­stinence, looking only at the mo [...]al not at all upon the miracle of that long fast, she not abstaining from all manner of food (her weaknesse gives her a licence or dispensation from that) but from some; as the Jewes eats not nor did not eat of old, of the sinew which is upon the hollow of the thigh, in remem­brance of the Angels touching the hollow of Iacobs thigh in the sinew that shranke. Gen. 32.32. In which doing I dare not charge them of superstition, seeing God himself was e­ven pleased to let them so do, No more ought we to be ac­counted will worshipers in abstaining from some kind of food, as from the flesh of beasts in memoriall of our Lords fasting in the wildernesse.
• 2 For the better subsistance of those whose trade and occu­cupation is about the Sea and rivers [...]s fishers and drud­gers, are to be looked after by the civill magistrate as well as Butchers and Drovers. If he would have the Child divided, or not looked after (pardon me) he might be suspected not to be the true and lawfull Father.
• [Page 254]3 For the preservation, and upholding a good stock of cattel in the Common wealth. It is known that little is kil­led, but what is young in the Spring time, which this time of lent k [...]eps alive, and that makes plenty and that a­gaine causes cheapnesse, so that the poor are much the bet­ter all the year of that abstinence for the rich. It is observed that the Price of Cattle is now almost double what it was in the times when Lent was observed.
• 4 To prevent that evill even morally which by high feed­ing might arise from the nature of man. It is the spring time when the blood rises and waxeth hot, now a moderate absti­nence, checks those proud humors which might arise to the hurting of a mans soul and offending against God.
  A Feast so c [...]led from the Saxon word E [...] ­s [...]er a g [...]d­nesse of the old Sax [...]ns whose feast th [...]y keept in April, or as others because Ch. the light of the world then arose, or so that word signi. in the Saxo [...] ­ash vedens day was of old called C [...]ut [...]lu. nu.
• 5 for the more worthy preparing of our selves for the holy communion celebrated at Easter, abistence as hath been shown, is a fit meanes to subdue sinfull lusts, and a sutable help for meditation and pouring forth of the soul, God was never more familiar then he was with great fasters, witnesse, Moses, Elias, Daniel, and Christ the three great fasters, Moses (for the Law) Elias (for the prophets) and Christ for the gospel meet together in the holy mount, 17 Mat 3. now since Ea­ster is a time appointed by the Church fo [...] the receiving of that blessed ordinance of the Lords supper, this lent may serve as a b [...]idle to inordinate affections, and may be a time of attonement for the soul. It is a time of solemne re­pentance, and as a sign of it, hath ashes upon its head. By an even thread it leads you to our Saviours passion, and will shew you the place where the Lord lay, and if you be not wanting to your selves, It will show you the Lord him­selfe in breaking of bread. Be thou but a Simon, and hear and do what the Church sayes unto thee, thou shalt know­that the Lord is risen indeed.

Quest. 4. Why are the fasts of the weekes of Em­ber observed by the Church.

THe time of Lent may be compared to the head of all the fasts of the Christian Church, and the four Ember weeks may be termed, the four quarters of their body, the other fas [...]s being but as arteries, ligatures and sinnews proceeding from or leading to those more principall parts.

They were of old called Q [...]atuor anni t [...]mpora, and were thus quarterly observed. The Wednesday Friday and Satur­day after Witsunday is the first Ember week; the sa [...]e days after exaltari, crucis, or the 14. of September is the second, the same days after Iodocus Lucius, or the 13 of December is the third the same dayes aft [...]r the first Sunday in Lent, is the fourth According to that old verse.

The whole week is called Ember, though the fore mentioned days were not only observed by the Church for the ends here­after to be mentioned. Why they were called Ember weeks or days is doubted, some say from the Greek word, [...]. i.e. Dies aday as if those days were singularly to be observed, others from two Saxon words, viz. Em. a Brother, and Bertnable, this may signify something. Others say they were so called from that ancient and no lesse religious custome in using haircloath and ashes in time of publick pennance, which was in these times performed, by the Church, (for which cause also, the first day after Lent was called (Ash wedensday, and there­fore called Di [...]s cinerum,) or then from the Old custome of eating nothing on those dayes untill night, and then only a cake baked under the Embers or Ashes, which was called panis subcineritius, Ember or Ashy bread. They were kept by solemne prayer and fasting for these reasons.

• [Page 256]1 That the Church of God under the gospel might not be behind the Church of God under the law, in point of devotion and piety, the church of the Jews had their Iejunia quatuor temporum, four solemn fasting times in the year, instituted by themselves, all of them mentioned with a special promise Zacha. 8. to respect the order of the thing done, rather then the order of the text. The first was the fast on the 10 day of the tenth moneth. (viz.) Tebeth answering to our December, upon which day Nebucadne­zer first layd siedge to the city of Ierusalem; the second is, the Fast of the 17 day of the fourth moneth. Thamaz answering to our Iune, on which day the city of Ierusalem was taken, the walls of it broken, and Idolatry set up in the temple, the third is the 9 day of the fifth month Ab answering to our Iuly, for on this day was the temple burned, first by Nebuchadnezar King of Babylon, A. M. 3360. And afterward by Titus the Roman General, A.C. 69. the fourth is the third day of the seventh month Tisri, answering to our S [...]ptember for the murthering of Gedalia, see Ier. 41.1, 2, 3, 4.

  Now that the Christian might not be behind the Jew in the service of God, those four Ember weeks (almost at the same time of the year) are set apart for solemn prayer and fasting in the Churches of Christ.

• 2 That there might be a blessing given to the fruits of the earth, then either sown, growing or gathered. For now in those seasons the corn and fruits of the earth are in most danger and these days were appointed for solemn days of prayer for their preservation.
• 3 That they might in some sort chastise their bodys for the sins of the last quarter, and prevent exorbitancies, for the quarter to come, prayer and fasting will cast out the worst Devil, to beg earnestly that God would pardon the sins of the last quarter, quarterly, can favour no more of superstition, then to crave mercy upon the sabbath for the sins of the last week, or in the morneing for the sins of the night, begging withall to have grace assisting them in the dutys of the aproach­ing quarter, weeke or day.
• 4 That every Christian might assist the Church in her sacred [Page 257] ordinations the sabbath following. In the next Immediate Sab­bath following each of those days were men separate and set a­part by ordination for preaching the word, and administring the Sacraments. This being known, for Christians to meet in publike to call earnestly upon God for him to blesse those souls that were then going into his vine-yard, that he would sanctify their gifts, and give them courage, ze [...]le, knowledge and holynesse, and make them Instrumentall of bringing in many sons and daughters into glory, was a most laudable custom and pious practise.
  It was to be admir­ed that our late gover­nours or changlings would not appoint the mock fasts upon the s [...]bbath or some o­ther day; and [...]ot on these ap­po [...]n [...]ed and used by the Church. It is to be thou [...]ht God would [...] suffer them, that the faith­full might [...]. deliverance of the Church on those days appo [...]nted by her self.
  For which end these days were in apeculiar manner set apart.

Besides those four solemn fasts observed by the Jwes they had other fasts though of lesse concernment, as the 10. of Nisan Abib or March because Miriam dyed that day.

Some the 8 day of Tebeth or D [...]cember a day of great heavi­nesse for the translation of the Hebrew bible into Greek by the seventy Interpreters, A. M. 3699. Some precise ones fast every Munday and Thursday, and their fast endures untill the evening that the starrs appear.

The Christian also hath other Fasts besids those grand ones above mentioned. Some abstaining from meat for one cause, and some for another, besids the vigils of every feast. Wedens­dey and Friday have been days of abstinence of old in the Church, and publick fasts are generaly upon them days. Wedens­Day is fasted in memorial of our Saviours being sold by Iudas, and Friday in regard of our Lords crucifying. Some also abstain on Saturday in memorial of that sorrow that was upon believers, while our Saviour lay in the grave, praying for a remission of those sins, which were the cause of the death of the son of God.

Quest. 5. Whether it would bring Advantage to the Church now, to have those days again observed.

There is a distinction passes mens mouths often without con­sideration, [Page 258] that such days as these might be profitably kept, dureing as it were the Churches nonage, but not now, when truly were the most sort of Christians looked after and tryed, this time would appear to be their doteage; these days therefore be­ing observed, would advantage the Church much every way, par­ticularly in these respects.

• 1 To prevent schisme, saction sedition or heresy for young Christians to see their parents, and their teachers walking in the steps of the Ancient Churches, and seing an holy and orderly conformity between them, would much strengthen them a­gainst the pernitious doctrine of hereticks or discontented persons.
• 2 They in a great measure satisfie the desires of the most de­vout, there are really religious souls, who exercise themselves continualy in prayer; There are many that use the world as though they used it not. Now such times as these fulfill the expectations of their hearts, helping them to poure out their souls before the Lord in publick, which otherwise through want of those opportunities, might either not be done, or with lesse profit.

  For their fakes therefore we may say to the Governours of the Church. Restore unto us the ancient paths.

• 3 They will confirme us, in the truth of the 9 Article of our Creed (viz.) the Communion of Saints, not to speak of that Communion the Saints have with the head but with each other, they are of one nature, and heart alike disposed, they have no externall fellowship in the flesh, yet they have an interest in each other, as in their teachers, as in their hapinesse, in their victories, in their warrs, in their fruits of the Earth which sted­fastly to believe, the observeing of these days, were of great concernment.
• 4 It might put a dayly check to growing sin, when men otherwise cold in their acts of repentance, and dutys of mor­tification, should observe a solemn quarterly appearance before God, for the ends above mentioned. It might stirre them up to pray for a blessing on the fruits of the Earth, and crave a pardon of their sins formerly committed; which by degrees might make them perfect holinesse in the fear of God.

Quest. 6. Whether it might not be an acceptable service to have anannuall fast for the crimes lately acted in England.

This Question took its rise, from the Authors occasionall reading of a motion made to the late long Parliament,Trap in Mat. c, 22, v. 6. by one preaching before them, for the keeping of a Fast in regard of that blood that was shed in the dayes of Queen Ma­ry, during her five years raign. If that was supposed ne­cessary, sure this supposition is not to be thought vain. It is not to be reflected on particulars, either touching crimes or persons, that being forgiven by an act of Oblivion here on Earth: but since it is not for ought we know ratified in heaven it may not be in vain to sound a trumpet in this our Sion and proclaim a day of humiliation: for,

• 1 Flagitious and unheard of crimes have been acted and that that not in a corner, but before the Sun: such as were it possible should not be told in Gath.
• 2 God, for a time may only keep away wrath: some acts were of that nature that the world never knew that sin to com­pare with them, and therefore there may be expected strange judgements, God hath them written down, and will without question without much entreaty visit for them, therefore prayers and tears are to be offered to expiate the guilt.
• 3 The Actors for a great measure seem not yet penitent, we might charge many but it were to be desired that such as blew up division for their own ends, (whom God hath al­wayes crossed) would not keep up division to the Churches disturbance and their own ruin.
• 4 To remove the scandall that may be in all ages, and is in those times cast upon our profession, King killing was once a doctrin charged upon the Jesuits who ever denyed it, but now, our religion bleeds, by Turkes, Jewes and Papists, to [Page 260] let the world see that we are better catechised, it is expedient that the Ministers of the Lord weep between the porch and the altar, that it may be known those practises are both detested and abhorred by true Christians.
• 5 That future ages might beware of the like crimes to o­pen a story in the eares of the young might have the some influ­ence upon tender yeares, as the beholding of old D [...]unkards had upon the children of the Lacedemonians, which was to make them shun the like actions.
• A fast in Walingford Chapple by the army officers at the turning out of D.C. there was such spee­ches & such faces as would have made a tender Christian to have fa­sted a whole week through sicknesse
  6 The hypocriticall fasts that have been so many, deserve to have one week in the yeare; that God may not remember them: never greater sinners then those that presumed most to performe this duty of fasting, and usually before they under­took notorious actions like Machiavil, who sometimes, ap­peares like a Devill, and another time like a Saint, God hath not forgotten these things, and therefore they are to be regarded. They were in their own nature sufficient, to have made even God himselfe loath the very place they were made in, and he often bringing the sins of the Father upon the Children, if not upon themselves, calls upon this generation to cry aloud.

Quest. 1. Whether the Feasts of the Church Catholick differ from those of the Church of Rome.

That the Saints are to be honoured, is by no true Christian denyed, and that days may be set apart, upon their account, to worship God in, is justifiable, and in this both the Catholick Church, and that of Rome agree, but vastly differ in the man­ner of keeping these days, as also in other points touching those days. For

• 1 The Catholick Church, performes worship or makes pray­er even in those days to God alone, whereas that of Rome offers supplications, petitions, intercessions to those Saints in whose days they are performeing that or any other holy service.
• 2 The Catholick Church keeps feasts, for no Saint, but what she is sure had a being, and once were, and keeps no day but upon good and real grounds, now that of Rome hath days ob­served, and prayers made to those whose very being not with­out just cause are called in question. It is very much to be doubt­ed if ever there were such a man as Saint Christopher, or Saint George, or such a lady as Saint K [...]therin, or how can they know that Ios [...]ph, the supposed Father of our Lord, was a pious con­fessour, or that Lady Anne was mother of the virgin Mary. Who was he that told them that the virgin Mary never dyed, but was taken up to heaven alive, Aug. 15. and therefore that day must be in red letters in the Roman Almanack, and on that day prayers must be made to her. This is not to serve the Lord Christ, the days that the Catholick Church keep, are such as have in them a real truth, and not legendary vanities.
• 3 The Catholick Church keeps no days in memorial of Saints but those whom she knows to be good, they were not only men, but good men whom she honours with a day, now in this the Church of Rome also fails, she hath not only days in remem­brance [Page 271] of them that never were, but dayes in memoriall of them that never were good. Thomas Becket must be Sainted and given to the Christmas holy days by way of augmentation, and yet his religion purely consisted in rebellion, and being an arch traytor, deserved to be preferred in another sort, and as we pray to Saint Feriol for geese, to Saint Agatha for sore breasts, to Saint Giles for Children, to Saint Hubert for dogs, to Saint Iab for them that have the pox, to Saint Kathern for know­ledge, to Saint Orilia for the head arch, to Saint Russin for madnesse, to Valentine for the falling sicknese, so we must pray to B [...]cket for sinners, when if stubornesse be as iniquity: were he in a capacity to be bettered by prayers, supplications ought to be made for him, yet poor souls are taught to pray.
  Tu per Thomae sanguinem, quem pro te Impendit,

  [...]ac nos Christe scandere, quo Thomas ascendit.

  The like might be sayd of many others

• 4 The Catholick Church, she loves, useth, and enjoyn­eth those days to be observed, as meanes conduceing to the good of men, and no further, no, what ever day be enjoyned by Rome, were it Beckets or Leola's they must be observed as part of divine worship, binding the consciences of men to the observation of them, though but of humane con­stitution, in themselves, and often times fictitious in their nature.

Quest 2. Whether the Festivalls appointed by the Church of England may lawfully be ob­served?

Those solemnities established by law in the Church of England ought not by any that is compos mentis, well in his wits, to be spo­ken [Page 272] against for they appear in many respects to be lawfull and usefull.

1 From that countenance God gave to those feasts Instituted by the Church of the Jewes under the Law: the the days of Pu­rim, was never spoken against, and that seven days feast of Iudas Maccabeus his institution, was graced by our Sa­viours observance, shall they and may they appoint days to worship God in for temporall mercy and not be bla­med? what hinders then but that the Church of England may appoint days to return thanks for spiritual mercy shown to her in common with the whole Church of Christ on Earth?

2. From the nature of that worship she in those days per­formes, though the day may be denominated from a Saint, or kept in remembrance of one, yet the prayers she offers up are purely to Christ, the Gospel she reads is the Gospel of Christ, the b [...]ead she breaks is the communion of the body of Christ, and nothing is done in way of worship but what is agreeable to the rule of Christ and will of Christ.

3. From that opportunity that they put into the hands of such as hunger after spirituall food, they may by these of­ten hear the word of the Lord, receive the Sacrament instituted by the Lord as a memoriall of his death, untill his second coming, and what ever ordinance they take most delight in, or receive most refreshment by of that they have abundance in the using of those dayes instituted by the Church.

4. From that profit that would accrew to the poorer and weaker sort of people to them those days would be a Cate­chisme, upon the feasts of the nativity to hear of the birth of Christ, and afterward of his circumsion, and then of his passion, and then at Easter of his resurrection, and then of his ascension, and then of the spirits descension, and so for­ward this might, being taught upon those dayes, be of very great consequence to all Christians, especially to those whose understandings are not ripe enough for high contem­plations in subjects of this nature.

[Page 273]5 From that power that the Church hath to ordain fasts, and dayes of humiliation, which is granted, we may draw her power to ordain feasts and dayes of thanksgiving which is the thing doubted, but of the power of the Church in such cases we have spoken in another place.

6. From the doctrine of reformed Churches, Confess. of Helva. Art. 24. of Bohem. Art. 17. which Churches deliver their minds thus: that of Helvatia says. Every Church doth choose unto it self a certain time for publick prayers, &c. & it is not lawful for every one to overthrow this appointment of the Church at his own pleasure, and if the Churches do reli­giously celebrate the memory of the Lords Nativity, Circum­cision, Passion, &c. according to Christian liberty we do very well allow of it.

The Church of Bohemia says thus;

The ignorant must or may learn that the observation of those dayes is no superstitious observation of days condemned in Gal. 4.10. for with the Atheist there is neither good luck, nor bad luck, supposed to be in them, neither with the Papists are the consciences of men tyed to them: It is no more a sin to observe such times as the Church teacheth, then it is will-worship to observe noon for dinner time, or to open a shop upon a market day.

Quest. 3. Why are bonefires made in England upon the feast of the fith of November.

It is not only the Practise of England to make bonefires upon dayes of thanksgiving or great deliverance, but almost every where: yet we shall chiefly consider it upon that account.

1 That the fire might be a memoriall of our deliverance from the Popish fire, there was a secret pile, to devour the blood of nobles, and burn to ashes the bones of Princes, and powder to blow up the Majesty of Kings, to remember which to all posterity, fire and powder is then in an harmless way used by us, and layd before us.

2 To show what death traitors ought to dye, a rebel is as a witch, and therefore ought not to have the Eearth which is Gods to be buried in, but to be dissolved to ashes, and blown to and fro in the ayr, the region or principality of him with whom they covenant, against them that are called Gods on earth.

3 To prevent darknesse least it should hinder men in ma­nifesting their joy, they will have light to rejoyce in, though the Sun go down:Satan is prince of the power of the ayr: and there­fore the fit. [...]est place for such witches to have heads and limbs abid in. the longest day may be too short for a loy­all subject to make known the Love he beares to his Prince in his rejoycing through that deliverance which God is plea­sed to give unto him, this makes him, that in spight of might he will have day, and for all that others eyes are closed up in darknesse, he will have light roud about him.

4 To expresse that heat and fire of affection that is in the bosomes of all true subjects, the fire of wood burns in the streets, and the flame goeth toward heaven, this is a visible sign of that fire of zeale and holy affection which goeth up in praise and thanksgiving for that deliverance.

5 That the memoriall of it might be kept up to all ge­nerations, we know that Children delight to look in the fire; let them this day play about the fire: It is such circumstances [Page 275] as those, that will make the deliverance even be observed of Children, that as soon as they learn to speak, they can prat­tle of the powder treason, which but for this would be scarce known of them.

6. That it might mind traytors of the fire of hell: fire is dreadfull, but who can dwell with everlasting burnings, and though this fire burn them not through the Kings mercy; yet fear that everlasting fire through Gods justice.

Quest. 4. Whether the time of Martyrs death be a proper time for feasting?

It is certain, that the days in which the Saints were crowned with Martyrdome, or baptized with their own blood, is not feasted in, purely for their dying: shall the Church of God make great mirth An. c. 37. for the death of Stephen, when the Church of Christ, made great lamentation, over him, A. c. 36. The Church keeps feasts not purely for that: but

• 1 For the preservation of the Gospell notwithstanding their death, Stephen was stoned to death that the light of the Gopell might be extinguished, Herod Ascalonite sur­named the great slew the infants or innocents of Bethlel [...]m, that Christ might have been killed: for his preservation, more then for the poor childrens deaths doth the Church rejoyce. When Andrew the Apostle was crucified, when Iames had his braines dashed out, when Thaddeus was slain, when Matthias was stoned, when Philip and Peter was cru­cified, when Matthias, Iames, Paul, and Matthew were be­headed, Bartho slayed alive, &c. It was done for to hinder the Gospell, which not doing the Church makes great mirth.
• 2 For that confirmation the Gospel received by their deaths: those men put to their hand, and by their blood gave testi­mony touching the truth as it was in Jesus. In this they set to their seales that God was true; for by their blood, and their constancy in death did religion it self receive a rigorous life. [Page 276] The Churches foundation was with blood, so was its propa­gation, this makes the Christian to rejoyce:
• 3 For that glory that was given to the Saints at that time, the day of the Saints Martyrdome, was the day of their coro­nation, they were crowned with glory and immortality, hence it is said that devout men made great lamentation over Stephen, Act. 8.2. not for him, it was a losse to the Church not to Stephen to be stoned from life, especially in that time of her none-age, when she was but weak and feeble to re­sist that power wherewith she was dayly assaulted. The Church being now established devout men rejoyce for that consolation that God that day gave Stephen in reference to him selfe, and also for stirring up such a man to evince the truth of that doctrin, which they professe that all its enemyes were not able to resist.
• 4 That it might be as motives to perswade others to constancy, if God should call them forth to suffer: were it not for the celebration of those days, the storys might pa­sse without much observance, but in the return of the year people hearing the nature of the Apostles deaths, their pa­tience in them, the advantage that it gave to the grow­ing of Christianity, they might receive profit and advantage even in point of suffering.

Quest. 5. Whether the Feasts of Phillip and Jacob be not profaned.

That the Church might not be overflowed with publick solem­nities and being willing to commemorate Gospel Saints bring sometimes two Apostles in together, perswading her members by their examples to sutable holinesse, as upon the first of May, Philip and Iacob. Unto which the Satanicall and Hethenish practise of erecting May-poles, is an unsutable pro­phane preface as may appear.

1 From the lawlesse practise of them, neither Church nor State [Page 277] as now constituted gives strength to such customes. The Church setting apart this day for holy uses, and the state owns it by obedience, but of this custome taking no notice, some other originall would then be inquired after for this annuall custome then law, for no statute was ever made in the least to countenance that irregularity.

2 From the sinfull originall of them, Let this practise be traced up to the times wherein these May-games were first instituted,Cod. Rom Aut. lib. 1.7.87. Ovid lib. 5. fast. As a day or place may have relative holinesse though not absolute, so a thing or act may be relatively prophane absolutely no hurt be in it. [...] tubae so­nitu vocata nudato co­pore in flora lib. discurat Farn. in Iu­ven. Sat. 6. Cato severe venistii A [...] ideo tantum vn [...]ras ut exires Mat. epig. lib. 1. Ep. 1. half the mirth is in the poles stealing. and a nationall Christian will grant the question without much dispute. They sprung out of this ground (viz.) There was one Flora or Maia, who being a notorious strumpet of the City of Rome when heathen, gathered great riches; leaving the common-wealth her heir, upon con­dition they should yearly celebrate her birth-day. The Senate being ashamed to own such open prophannesse, coloured the businesse by giving out that she was a goddesse of the fields, meadows, flowres, &c. and except she were pleased and appea­sed nothing that year would prosper. Upon this her feast is instituted (the Devil being alwayes Gods ape) and observ­ed the four last days of Aprill and the first of May, at which times all sorts of wickednesse was acted, and women ap­peared upon the streets of Rome in those dayes naked: the young sort with flowres, garlands, &c. and dancing of Elephants and other exercises spent their time.

The very mentioning of this should make these things not so much as to be named among Saints, &c. yea what height of impiety was con [...]eived, as when a Mayd out of most parishes was culled out personally to represent this Flora, under the notion of a May-Lady: who oftentimes by relation proved a May-where, &c.

3. From the circumstances that do accompany them, appear they to be sinfull and the day of those glorious Saints prophan­ed, as

• 1 Stealing, this is so frequent, and so known a custome, that it needs no proof, and so odious that it needs no con­futation.
• 2 Prophanation of the Lords day, Once in seven years, [Page 278] the day set apart for the Lords resurrection,
  More peo­ple appear at those games, then at the Churches devotion. Th [...]s suits with the o­riginal of those game not with the church­es Institu­tion of this day. Except it be the sel­ling of the pole by the Erectors, though this also eventualy is not good.
  must be abused by those May-games, and the day of the Lords Apostles is [...] prophaned by these sports, it is held unlawfull to prophane the places set apart for the Lords worship by any thing that is not comly, sure this therefore upon this day ought not to be esteem­ed decent.
• 3 Great loosenesse, as quarrels, fightings, drunkenesse, which so certainly are known to attend it, that good, honest, moral men have no hand in them, but the loose wicked and de­boyst. If it were good holy men would own it, if not bad wick­ed men would not incourage it.

4. Eventualy there is no good in them. What Christians do ought to be for the glory of God, either originaly or eventualy, now these sports originaly tend to his dishonour, casualy pro­phanes his day, really and sensibly breaks his laws, abuseth his creaturs, and in the close brings no honour to Christ, and therefore are not to be suffered where God or Christ is owned. If this day be set apart in pious memoriall of Christs disciples, for the doctrine of the Gospel to be publickly taught, Flora (who in these May-games is remembred) ought not to be commemorated which so suits to the doctrine of Devils, left prophannesse in the streets hinder our prayers from heaven.

I would have insisted on this longer, but since the de­livery of this there came forth a tract in particular against May-games called Funebria Flora, to which I referre the Reader.

Quest 1. Whether those places may be consce­crated?

When it is affirmed that Christian Churches may be consecrated or dedicated, it is not granted that the Walls of it are to be sprinkled with holy water, or that crosses are to be ma [...]e on the pavement with Salt, Ashes, Water and Wine mingled together, with many other Fopperies used in the Church of Rome; But a solemn publick setting apart, that building for holy uses, and no other by preaching and praying; which practise is lawfull.

• 1. From the practice of Salomon, and other pious Princes, 1 King. 8.63. having builded the Temple of the Lord at Ie­rusalem, he and his people did consecrate or dedicate the same, that is, separated it from all secular or civil uses, and ap­propriated the same unto God, by prayer and sacrifice, de­siring that God would own it for his house, and hear the prayers that should be made in it, or towards it, ver. 9. which service was accepted, and God promised so to do, 1 Kings 9.3. the [Page 288] like did Zerubbabel at the building of the second Temple, Ezra 6.16. The like did Iudas when he had raised a new Altar in the Temple of Ierusalem, the heathens having pol­luted the other for three years, 1 Mac. 4.59. which dedicati­on was owned, countenanced, and graced by our Saviour him­self, Iohn 10.22. He was not it seems so scrupulous in his judgement, as some in our generation are: but that they value not, Christ and they differing often in point of practise, well may they differ in point of judgement: The like we read, 2 Kings 12.18. 1 Kings 15.15.
• 2. From the Law or rule of proportion, if all along we find in the Scripture things that were appointed for the service of God consecrated, and that service approved of, counte­nanced and owned by him, whether done to persons, things, or places; what should hinder but that things and places set apart now for his worship and service might be also so de­ [...]icated: were it a pulpit that God would bless the doctrine taught in it: a Church that he would bless, and cause to pros­per the souls of such as delight in it, and so of any other thing.
• 3. From the practise of people in their several dwellings; they will when they have finished a house, set one room apart for a Parlour, another for a Bed-chamber, which is a civil de­dication, setting them apart for their use, and the very al­tering of those uses, hath a piece of unseemliness attending it: a sink in a Parlour, and a jack in a Dineing-room, were not comely, and therefore not used, because of the civil de­dication. Now is it not therefore as proper, that that house in a parish builded for the Lord, have its sacred dedication, and separated by some holy service for that end and purpose; which may put a kind of sham upon any that would out of cros­ness or wickedness alienate it from its proper use: but this bra­zen sacred age hath quitted shame, and our upstart noble men and Gentlemen, would be loath to have their grooms litter, or curry their horses in their Halls, yet these sacrilegious and prophane Saints, could approve, ye command them to do it in Churches.

  [Page 289] Hear this, ye old men, and give care all ye inhabitants of the Land; hath this been in your days or even in the dayes of our Fathers, 1 Joel 1.

  O Tell it not in Gath, publish it not in the streets of Aske­lon, Kings 1.20.

• 4. From that holy and generall rule of the Apostle avouch­ing, All things to be sanctified by the word and prayer, 1 Tim. 4.5. It is these two by which our meat, our drink, our beds be sanctified, that is that these things are fitted for their use for which they were appointed designed and created: the like may be said of Churches, that may serve for the use and purpose for which they were designed, framed and ere­cted.
• 5 For the greater terrour to the enemies of Christianity, or indeed of regularity, when they shall know that this place, this table, hath been set apart for Gods worship for, prayer, Preaching and the Sacraments, and seeing from Scripture that both God and Christ allowed of the like [...]practises in for­mer ages, they may be affraid of alienating or thwarting the first institution of the same.

Quest. 2 Whether those places, or Churches may be termed holy?

It was to be admired that some pretending to be so familiar with Scripture that it was their ordinary language, yea the main ingredients of their orders and warrants would be text: yet be highly offended with others, for speaking the language of the holy Ghost, in calling a man devout, or a Church holy, which are Scripture expressions, to passe over the former, and that we may not be mistaken in the latter, we must di­stinguish of Holinesse, for there is an absolute or relative holinesse.

• 1. Absolute; that is where holynesse is really inherent, and actuall in the nature of the thing, and so no created being [Page 294] can be holy but Angels and men. It were high blasphemy to affirm a stone or a beam holy in this sense, for they that are so sanctified are glorified.
• 2 Relative, that is where holynesse is only adherent, and in respect of the presence, or interest that it hath unto ano­ther that is holy, in this sence the person of the Levite, is in a peculiar way holy, Levit 21.6. as being separated from others for the service of the most holy God, so the Nazarite, Num. 6.8. so the sabbath is holy, so are the garments of the Priest, Exod. 28 2. In this the flesh of Beeves, of Calfes of Sheep, is holy, Numb. 18.9, 10. and the firstling of a Cow, or of a She [...]p, or of a Goat, are holy, v. 17. the Spoons, snuffers and v [...]ssels used in the temple or about the worship of God are holy, 1 Kings 8 4. And the garments in which Aaraon performed divine service are holy, Exod. 3.5. Ios. 5.15. the structure of the temple is holy, Psal. 79. 1. the ground upon which it stands is holy, Psal. 48.1. Zeph. 3.11. In which sense our Churches in the birth may be termed holy, the vestry holy, Ezek. 42.19. there was never a spoon in all Solomons Temple holyer then our pulpit cushions are, nor an altar in his Temple holyer then our tables, nor a basin holyer then our souls, nor a cu [...]l [...]hen our chalices, nor any of his hangings holyer then our communion cloaths: to speak then according to the language of the Spirit what ever it be that is set apart for the service of God to be used in his worship may without Idolatry or superstition be called holy, that is, in this relative sence in which only God speaks it; for absolute holinesse God knew they wanted.

Quest. 3. Whether such Churches as have been Erected by Romanists may be used by Catholicks?

It is an argument, brought by some who are wise in their own conceits, that the Churches or Temples no [...] in England, being builded by Papists and defiled through Idola­try [Page 295] are rather to be levelled then supported, but nothing lesse.

1 From the end and purpose of their being builded. They were made by the Papists, to worship God in, and him in the Lord Jesus, for the honour of Christ and him crucified were they erected, if there were Idolatry mixed with this general end we may remove that and let the place stand, and it is done.

2 From the practice of godly Princes, Holy Hezekiah did not destroy the temple, though it was defiled, by Ido­latry in the days of King Ahaz, but cleansed it, neither did Iosiah overthrow the house of the Lord because it had been polluted by Mannasseth, but repaired the breaches and ruines of it. 1 King. 22.5. It is true they both broke down the groves and the high places, the Lord abhorring them, and command­ing at the first Israel to bring them down. Indeed Iudas Maca­bans pulls down the altar that had been poluted through Ido­latry, and builds a new one, 1 Mac. 4.46. which it is ho­ped will not be objected against us being Apocrypha, and if it should, when they can show us, that it shall be as easy and as cheap for as to build other Churches, as it was for him to build another altar, then something may be done, and yet at second thoughts it is easie to be supposed that there is scarce a communion table, (which the Altar typified) now in England that was originally used by any of the See of Rome.

3 From the scope & design of hem that would have those pla­ces abolished, they foresee that such places could not be buil­ded againe, and they know that such great lights, keps their glow-worm conventicles from appearing, these places being aloft, do condemn their meetings in corners: Christ preached on mont, was transfigured, crucified, ascended on a mount, all publick places, now this they have and there­fore to keep their error from derection, they would have those places raized from the foundation.

Quest. 4. Whether at a Christians entry in­to those places, he may perform his devo­tion.

Some have been thought superstitiously affected (by many that knew not what superstition was) for offering up upon their knees or otherwise prayer to the almighty at their first entry into the Church, but wrongfully; for,

• 1 To performe some part of worship, in a place set apart for worship is most sutable: it is an house of prayer, and therefore prayer is a proper act for the place, and no time more sitting then at the first entry.
• 2 Prayer obtains a blessing in other dutyes, he is possibly to hear the word read, preached or sung to crave a blessing that all these may do the soul good cannot be a branch of su­perstition
• 3. It gives a good example unto others, when thou seest one performing any act of worship in that sort, whether out of formality or otherwise; yet by that thou mayst learn that in the Church thou oughtest to worship God, heed him not therefore so much as thy self, if he give hypocritical service the judge shall judge him, fear thou God.
• 4. It is but spoken to draw a contempt upon the house of the Lord, those actions with many others are inveighed at, that the house of the living God may be had in no more reve­rence then Barnes, Stables, not to say Halls or Parlours, every thing is Popery in this age, wich either tends to decency or comeliness in outwards worship, as if we must be papists except we be slovens,
• 5. The reasons brought against this justifiable practise, are poor and weak, they are these chiefly. That they by this would hold forth the Church to be more holy then other pla­ces. It may be answered it is, that they will perhaps not pray at other times, It may be aniwered, Blame them, and reprove them for that by themselves, blame them not at all for this to any other.

Quest. 5. Whether is it lawfull to have Musick in our Churches.

This is of it self nothing, yet since the rulers of the Church are pleased to introduce such a ceremony, and others take occasion to barke against them for it, it may be seasonable to speake a few things as to the lawfullnesse of its use, it appears therefore to be lawfull and that in our days, for

• 1 From the practise of the Saints in the Iewish Church, what variety of musicall instruments were introduced by David and Solomon is clear in sacred writ. When the ends that these holy Saints proposed to themselves are found out, they shall make it appear that it is as Lawfull to have musick now as it was then.
• 2 From the helps men may naturally receive from musick in the time of worship, God loves a chearful giver, and this may make a drooping soule to give him acceptable ser­vice.
• 3 It was never a part of the Ceremoniall law, and there­fore not abolished by Christ, that Law that Christ put an end to, was that that belonged to the tabernacle, musick being no part of that is no more abolished by Christ then standing Churches or Temples.
• 4 From that vision that was seen in heaven, Rev. 5.8. Four beasts and four and twenty Elders worshipped the Lord with harps: these are generally taken for Ministers and the congregation, and again, Rev. 14.2. there is heard the voice of harpers, harping and singing from heaven, though in the mystery that signifies there joy, yet in the Church, it is not absurdity to expresse or help their Spiritual joy by the naturall use of musick.
• 5 They who are against this are generally against matters of greater concernment, and their opposing of this is the lesse to be admired or noted.