prevail as that no Publick Assembly either very numerous or very remarkable can be found to worship God rightly As in the time of Elijah 1 Kings 19. 14. The Prophet complains that he alone was left not only of the Prophets but of all the Sons of Israel with whom the publick and ordinary Worship of God was yet observed and that these Words of the Prophet are to be taken in the largest Sense and not of the Kingdom of Samaria alone the Apostle gives us to understand Rom. 11. And then the Kings of Judah at that time revolted and grew cold in their Worship and the service of God Now those Seven thousand that had not bowed the Knee to the Image of Baal did not constitute any visible Church because they lay concealed in the midst of Idolaters and not so much as the Prophets were known Let us withal consider how small a Church it was while Christ was alive and almost all Men opposed him and his Doctrine and when the Son of Man shall come the second time he will hardly find Faith in the Earth Luke 18. 8. All this is not said as if there were not visible Assemblies to be found agreeing with us in Doctrine for the Eastern Churches have retained the Fundamentals of Religion uncorrupted and would never be Subject to the See of Rome So in other Countries there have been always Assemblies of the Faithful that have maintained our Cause as very many have demonstrated ART XX. Of the Authority of the Church THE Church has Power to decree Rites or Ceremonies and Authority in Controversies of Faith And yet it is not lawful for the Church to ordain any thing that is contrary to God's Word written neither may it so expound one place of Scripture that it be repugnant to another Wherefore altho' the Church be a witness and keeper of Holy Writ yet as it ought not to decree any thing against the same so besides the same ought it not to enforce any thing to be believed for necessity of Salvation Against which it is Objected Obj. 1. The Lord has said Deut. 4. 2. Ye shall not add any thing to the Word which I command you and therefore it seems the Church has no Power of adding Rites and Ceremonies Ans. These Words are not to be understood of every Addition that is made but of That only which is contrary and repugnant to Scripture or which is a Corruption of what God had commanded by Moses Obj. 2. The Apostle would not have the Christians to be subject to the Ordinances of Men Col. 2. 20. but Ecclesiastical Ceremonies are such Answ. The Apostle forbids the Colossians to be subject to the Decrees of the Ceremonial Law of Moses such as The not touching dead Bodies lest they should be defiled The not eating of this or that Meat as if it were unclean but he does not speak against such Rites and Ceremonies which tend to preserve the external Worship of God and the State of the Church Obj. 3. Those Doctrines which are the Commandments of Men ought not to be taught otherwise it were in vain to worship God Mat. 15. 4. Answ. Men would indeed worship Christ in vain if they neglected his Commands to obey the Commandments of Men But Christ does not blame such Precepts of the Church as are not contrary to the Divine Laws but only such Commandments of Men as are purely human Conceits invented by Men contrary to the Will of God Of which there are some vain and trifling as the Superstitious Washings ver 2. others Erroneous as that the Soul is polluted with Meats ver 11. and others again absolutely contrary to the Word of God as the defrauding of Parents ver 6. Obj. 4. Scripture is the Judge of Controversies and therefore the Church has no Authority in them Answ. In the deciding of Controversies of Faith the Church has not the supream and principal Authority but a ministerial and limited one as far as it follows the judgment of Scripture and declares that to others ART XXI Of the Authority of General Councils GEneral Councils may not be gathered together without the Commandment and Will of Princes and when they be gathered together forasmuch as they be an Assembly of Men whereof all be not governed with the Spirit and Word of God they may Err and sometimes have erred even in things pertaining unto God Wherefore things ordained by them as necessary to Salvation have neither Strength nor Authority unless it may be declared that they be taken out of Holy Scripture Obj. 1. The Church is sometimes desâ—itute of a Christian Prince and yet even then Councils are to be called Answ. This Article is to be understood of that time when the Church is not destitute of such a Prince Obj. 2. Princes have only Authority in Political Matters and Christian Princes are not set over Christians as they are Christians but as they are Men For Princes themselves as they are Christians are the Sheep and for that reason must be Subject to the Shepherds Answ. Princes have Authority in Ecclesiastical Matters not to officiate in Holy Things but to take care that they be done Christian Princes are set over Christians as such because altho' Princes are the Sheep in respect of such Actions which relate to an inward Ecclesiastical Government such as the Preaching of the Word and Administration of the Sacraments yet in respect of the outward Government of the Church Princes are the Pastors of all their People Kings are under Ministers in some Ecclesiastical Matters but Ministers are subject to Kings in all Civil Concerns Obj. 3. It is said that where two or three are gathered together in the Name of Christ they shall always obtain what they desire Much more then shall Bishops praying in a Council obtain all things necessary to determine whatsoever relates to the Church Answ. The Faithful do not always obtain what they desire and if they did obtain it they do not always use it with the best Wisdom and Discretion therefore they often Err And altho' Christ be with us yet in this Life we know but in part Obj. 4. The whole Church cannot err in Faith Mat. 16. 18. but a Council does represent the Church and the whole Authority of the Church is formâ—ly in the Bishops as the Sight is in the Eye Answ. Tho' a Council do represent the Church yet its Legates and Ministers may err whilst the whole Body of the Church does not Councils are but a part of the Church and the same Privileges do not belong to the Part as to the Whole They that are not in Councils have sometimes particular Gifts by which Councils themselves might be mended Neither are all the Eyes of the Church in those Bishops that are met in Council whereas there are many Bishops out of the Council that see as well as the other Nay all single Christians do in some measure see And their Gifts are not to be despised neither Obj. 5.
Harvest which is to be understood of the Good and the Bad Therefore the Wicked ought not to be Excommunicated Answ. Christ speaks there concerning Hypocrites that cannot be discerned from those that are sincerely Good Or else he is distinguishing the Duty of Ministers from that of a Magistrate Let them grow i. e. do not kill them Obj. 2. In the Old Testament God commanded that All should keep the Passâ—ver Num 〈◊〉 10. Answ. God commanded all that werâ— Mâ—mbers of his People to keep the Passover Exod. 12. 43. Thâ— was a Câ—mand 〈◊〉 the Presumpâ—ous th◠〈◊〉 should be 〈◊〉 off from among his Peop◠〈◊〉 15. 30. and those thâ— werâ— desiled wâ— kept back Nu. 9. 6. Now under the Cereâ—l Uncleanness the Moral was typified and sigured Obj. 3. John Baptized a Generation of Vipers Luke 3. 7. Answ. Altho' they were a Generation of Vipers whom John Baptized yet they were no longer Vipers when they were once Baptized at least not so in Profession Obj. 4. It seems not to be in the Power of Men to exclude any One from the Kingdom of God and to thrust Others down to Hell Answ. The Church condemns no Man but agrees with and executes the Judgment of God by declaring it according to express Command and it delivers Men over to Satan not by its own Authority but in the Name of Christ 1 Cor. 5. 4. Obj. 5. St. Paul says of him that would by no means obey his Word that such an one should be esteemed not as an Enemy but admonished as a Brother 2 Thess. 3. 14. 15. Whereas a Brother is not to be look'd upon as a Heathen or a Publican Answ. The Excommunicated are called Brethren partly by Profession and because they were Brethren 1 Cor. 5. 11. partly by Hope because upon Repentance he may become a Brother again and partly by Love and a Desire and Study to save him which ought to be the End of Excommunication Besides the Apostle did not say Account him as a Brother but admonish him as such ART XXXIV Of the Traditions of the Church IT is not necessary that Traditions and Ceremonies be in all places one or utterly like for at all times they have been divers and may be changed according to the Diversity of Countries Times and Mens Manners so that nothing be Ordained against God's Word Whosoever thro' his private Judgment willingly and purposely doth openly break the Traditions and Ceremonies of the Church which be not repugnant to the Word of God and be ordained and approved by common Authority ought to be rebuked openly that others may fear to do the like as he that offendeth against the common Order of the Church and hurteth the Authority of the Magistrate and woundeth the Consciences of the weak Brethren Every particular or National Church hath Authority to Ordain change and abolish Ceremonies or Rites of the Church ordained only by Man's Authority so that all things be done to Edifying Obj. 1. Christians ought to walk according to the same Rule and to have the highest Agreement amongst themselves as may be gathered from Gal. 6. 16. 1 Pet. 3. 8. and therefore the same Ceremonies are alike necessary in all places Answ. The variety of Ceremonies does not destroy the Unity of the Church provided the Faithful do but walk according to the same Rule of Doctrine Obj. 2. Christ has said Reprove a Sinner betwixt him and thy self alone Mat. 18. 15. therefore he is not publickly to be reproved by any One Answ. This Place treats of the Duty of private Men for private Offences committed against private Persons and not of the Duty of Pastors in reproving scandalous and notorious Sins publickly committed Such as these must be publickly reproved Obj. 3. The Apostle advises Titus to avoid Strifes and Contentions Chap. 3. 9. and therefore they are not to be reproved who oppose the Traditions of the Church Answ. Unprofitable Disputations and noisy Talk without Edification are to be avoided because such vain Contentions do not convert the Froward and Obstinate but rather confirm them in their Errors In the mean time Ministers may reprove Gainsayers with much Prudence Patience and Sobriety and all this be done to the Good and Profit of others Obj. 4. The same Apostles commanded the Thessalonians to hold the Traditions 2 Thess. 2. 15. And therefore that Church had not Authority to change or disannul the Traditions of it Answ. The Traditions which the Apostle speaks of were either Doctrinal and such as were already set down in the Scriptures or if not they were Instituted by the Apostle who received from the Lord what he delâ—vered to them But the Article speaks of such Traditions as were originally Instituted by the sole and ordinary Authority of Men. ART XXXV Of Homilies THE Second Book of Homilies the several Titles whereoâ— we have seâ— down â—nder this Article does 〈◊〉 a Godly and wholsome Doctrine and necessary for these Times as does the former Book of Homilies which were set forth in Time of Edward â—he Sixth And therefore we judge them to be read in Churches by the Ministers diligently and distinctly that they may be understood of the People Of the Names of the Homilies 1. Of the right Use of the Churcâ— 2. Against Peril of Idolatry 3. Of repairing and keeping clean of Churches 4. Of Good Works first of Fasting 5. Against Gluttony and Drunkenness 6. Against Excess of Apparel 7. Of Prayer 8. Of the Place and Time of Prayer 9. That Common Prayers and Sacraments ought to be ministred in a known Tongue 10. Of the Reverend Estimation of God's Word 11. Of Alms-doing 12. Of the Nativity of Christ. 13. Of the Passion of Christ. 14. Of the Resurrection of Christ. 15. Of the Worthy Receiving of the Sacrament of the Body and Blood of Christ. 16. Of the Gifts of the Holy Ghost 17. For the Râ—gation-Days 18. Of the State of Matrimony 19. Of Repentance 20. Against Idleness 21. Against Rebellion Obj. 1. The 〈◊〉 contained in the Homilies is not in these Times so necessary because there is plenty of Ministâ—rs 〈◊〉 can and do viva voce preach the Word of God Answ. This Article was intended chiefly for the Beginning of the Reformation when there was a much greater want of Mâ—n that were fit for the Ministry And then if even of these Times we would suppose it to speak there are very many Churches for want of sufficient Encouragement or other Reasons which are destitute of a Learned Preacher and which indeed is to be lamented And besides such is the carelesness of some in their Preachings that it would be more profitable to hear a Homily than their Sermons Obj. 2. It seems to be an Office unworthy of a Minister of the Gospel to repeat Word for Word Exhortations from the Copy of another for a Child can do that Answ. It would be unworthy of a Minister of the Gospel to do this from the Copy of any private Man but it is
not so to do it from the Copy and Direction of the Church And it is not unworthy of a Minister to do some things that Children can do viz. to read Prayers or Chapters within Book Obj. 3. No body can execute the Office of an Advocate or a Physician by repeating any prescribed Forms Now a Minister is a Spiritual Advocate and Physician who ought to apply his Doctrine according to the different Circumstances of Time and Persons which is not to be done nor can be done 〈◊〉 the prescribed Words of a Homily composed by other Men are read to the People Answ. If a Physician or an Advocate repeat any thing out of their Books the hearer may procure Health and receive wholâ—ome Advice for himself or for others So it is in Divine Things likewise Notwithstanding the Ministry of those may be more effectual who know how to apply the Word of God according to the variety of Circumstances Besides those things that are contained in the Homilies for the most part are suited to all times And some things may be so applied to any time that there is almost no body but may easily understand them when they are read So that Readers may be of great use where better instructed Ministers are not to be had ART XXXVI Of Consecration of Bishops and Ministers THE Book of Consecration of Archbishops and Bishops and ordering of Priests and Deacons lately set forth in the time of Edward the Sixth and confirmed at the same time by Authority of Parliament doth contain all things necessary to such Consecration and Ordering Neither hath it any thing that of it self is Superstitious and Ungodly And therefore whosoever are consecrated and ordered according to the Rites of that Book since the the second Year of the asorenamed King Edward unto this time or hereafter shall be consecrated and ordered according to the same Rites we decree all such to be rightly orderly and lawfully consecrated and ordered Obj. 1 We do not any where in Scripture read of 〈◊〉 Answ. An Archbishop is no other than the highest of the Bishops who is as a Head set over other Bishops And although we do not meet with this Word in the Scriptures yet it agrees thereunto for the preserving of Order in the Church that 't is prudent and useful to constitute Degrees in the Church of different Dignity and Authority In the Old Testament there was a High Priest and Priests of a second and Inferiour Order In the New there were Apostles Prophets Evangelisâ—s Pastors and Teachers And it is not contrary to the Word of God that One should be above Another in the Church for Government 's sake Obj. 2. It is an impious thing that the Bishop should say to every one of those that are Ordained Receive the Holy Ghost as if he had the Power of conferring the Holy Ghost which is peculiar to Christ himself and was the miralous Token of his Divine Power But no mortal Man can assume this to himself or ought to imitate it Answ. The Bishop does not mean when he says Receive the Holy Ghost as if he could bestow upon them the inward Gifts of the Holy Ghost in an extraordinary manner but he says it because he confers upon them the external and ordinary Ministry whereof the Holy Ghost is the Author In which Sense also he says Receive thou Authority to preach the Gospel c. Obj. 3. Those first Bishops and Ministers after the Reformation were not rightly ordained because they were not Ordained by such other Bishops who had a continued Succession from preceding Bishops lawfully called and because in the Solemnity of Consecration and Ordination the accustomed Rites and Ceremonies were wanting Answ. Our first Bishops were Ordained by Romish Priests who although they had not amongst them a Purity of Doctrine yet they lost not the Power of Ordination It is agreed that those who are baptized by Hereticks are truly baptized And there is the same Reason for those who are Ordained by them The Pharisees sat in 〈◊〉 's Chair and Judas executed his Apostolick Office And why not since a wholsome and good Effect does not depend upon the Sincerity of him that administers but upon the Authority of the Institution The Ceremonies and Rites were likewise agreeable to the Holy Scriptures as may be easily made to appear from the Records and Writings of our own Countrymen If any one should now say that the Râ—mish Priests were not lawfully called and therefore Ours could not be rightly Ordained by them we have this to say That their Voâ—ion as oâ—he very Being and Essence of it was Legiâ—mate because even they were call'd to teach the Truth although the Accidents were Illegitimate Neither could they deprive our Bishops of their Vocation though they did not teach according to the Taste and Reliâ— of the Church of Rome We ought to obey God rather than Men. There are some too that make answer That a Magistrate and a faithful People may constitute and choose Bishops and Pastors especially in a Case of necessity Moreover a Succession from the Apostles is indeed required but this ought to be rather a Doctrinal than a Personal Succession ART XXXVII Of the Civil Magistrates THE Queen's Majesty hath the chief Power in this Realm of England and other her Dominions unto whom the chief Government of all Estates of this Realm whether they be Ecclesiastical or Civil in all Causes doth appertain and is not nor ought to be subject to any Foreign Jurisdiction Where we attribute to the Queen's Majesty the chief Government By which Titles we understand the Minds of some slanderous Folks to be offended we give Prâ—nces to our Princes the Ministring either of God's Word or of the Sacraments The which hing the Injunctions also laâ—ely set forth by Elizabeth our Queen do most plainly testifie but that only Prerogative which we see to have been given always to all Godly Princes in Holy Scripture by God himself that is that they should rule all Estates and Degrees committed to their Charge by God whether they be Ecclesiastical or Temporal and restrain with the Civil Sword the Stubborn and Evil-doers The Bishop of Rome has no Jurisdiction in this Realm of England The Laws of the Realm may punish Christian Men with Death for heinous and grievous Offences It is lawful for Christian Men at the Commandment of the Magistrate to wear Weapons and serve in the Wars Obj. 1. King 〈◊〉 ingenuously confâ—ed that the Priests and not he â—ad the chief Power in the Church 2 Chron. 19. 11. Aâ—arian the Câ—ef Priest is over you in all Matters of the Lord. Answ. In interpreting and administring of Divine Things the High-Priest was chief and principal but as to the Temporal Government he was subject to the King Obj. 2. The Holy Scriptures inform us that the Government of the Church is in the Hands of the Bishops and Priests Act. 20. 28. 1 Tim. 5. 17. Heb. 13. 17. Answ. The Government
If the Judgment of Councils was not Infallible we might deservedly call in question whether all the ancient Hâ—esies â—ave been rightly condemned or not Answ. Heresies were not such because Councils declared them so but because they were declared so from the Word of God From whence 〈◊〉 may be 〈◊〉 and unquestionable which Heresies have been righâ—y condemned ART XXII Of Purgatery THE Romish Doctrine concerning Purgatory Pardons Worshiping and Adorations as well of Images as of Relicks and also Invocation of Saints is a fond thing vainly invented and grounded upon no Warranty of Scripture but rather repugnant to the Word of God Obj. 1. It is almâ—st the universal Consent of all Nations that the Soul is not immediately admitted into Heaven but is purged and purified in Hell and therefore the Opinion of Puâ—gatory is not so vaâ—n Answ. The consent of Nations may take place in Natural Things but not in Spiritual Obj. 2. There is mention made of the Fire of Purgatory 1 Cor. 3. 10 c. Answ. Either the Fire of Tribulation and Trial is there understood and so it means not a real but imaginary Fire Or else The Fire shall try that is the Spirit of God shall search and examine every ones Work as a Sanctifier Others understand this place of the Condagration of the World and the severe Judgment of God Obj. 3. There is in the Church an infinite treasure of Satisfactions from the Sufferings of Christ that can never be exhausted To this Treasure belong likewise the Passions of the Blâ—ssed Virgin and other Saints wâ—o have suffered more than their Sins required Now the Pastors of the Church out of this inexhaustible Treasure have Authority to dispense and grant Indulgencies to those who are guilty of suffering Temporal Punishment Answ. The Satisfaction of Christ is not applied by Parts but wholly to all and every of the Faithful neither is there any thing here superfluous And then as for the Blessed Virgin and other Saints they have not done any good thing or suffered any thing which was not before a Debt A Creature ought both to do and suffer the greatest things for God's Glory because whatever they do and suffer they will be abundantly rewarded for it and therefore it cannot be satisfactory for others Besides this Authority of dispensing any thing at Will was never granted to the Pastors of the Church Obj. 4. Images are capable of Injury and Contempt and so consequently of Honour and Worship Answ. This Argument may be allowed to have a sound and wholsome meaning provided we do not understand it of a Religious Worship Obj. 5. The Bodies of the Saints are the Temples of the Holy Ghost and for that reason are to be worshiped Answ. The Bodies of the Saints are to be honoured with a lawful Honour but are not to be worshiped with Religious Worship Obj. 6. There are Intercessoâ—s usually appointed for these that would ask â—y thing of a King and therefore much more ought those who come to God to make use of such since he is at a greater distance in his Nature from Men and superior to them Answ. The similitude betwixt God and Earthly Princes is ill applied for either they will not hear and answer or they neglect to do it or else they cannot but nothing of this can we suppose in God because he invites all Men to himself and is not as Man is Hos. 11. 9. And then too we have an Intercessor with God Christ Jesus ART XXIII Of Ministring in the Congregation IT is not lawful for any Man to take upon him the Office of publick Preaching or Ministring the Sacraments in the Congregation before he be lawfully called and sent to execute the same And those we ought to judge lawfully called and sent which be chosen and called to this Work by Men who have publick Authority given unto them in the Congregation to call and send Ministers into the Lord's Vineyard Obj. 1. There were in the Primitive Church not a few that taught and preached the Word who were never called as appears by the Example of thâ—se that were dispersed upon the Persecution of the Church after the Death of St. Stephen Acts 8. 4. Answ. Among those that were dispersed some perhaps were called If not we grant it to be lawful in an extraordinary time of Persecution publickly to teach without an ordinary Vocation and not otherwise Obj. 2. He may be â—uly said to be called who is furnish'd with proper Gifts for teaching and instructing others Answ. Altho' the foundation of a true Calling be such Gifts as inable a Man to teach others yet there is likewise required a Trial and Approbation of his Gifts to be made by others before he be admitted into Holy Orders Obj. 3. St. Paul when he is describing a Bishop does not mention any necessity of a Vocation 1 Tim. 3. Tit. 1. 4. Answ. Altho in those places he does not expresly mention a Vocation yet in others he does as Rom. 10. 15. Obj. 4. To teach others is a Work of Charity Jam. 5. 19 20. and for that reason should not require a special Vocation Answ. We do not deny that to teach others is a Work of Charity yet it does not from hence follow that any one may take upon him to teach and preach publickly in the Church not only because the Scripture very often urgeth the necessity of a Vocation but likewise because upon this Account too great a liberty would be given and even Women would â—each in the Church contrary to the Judgment of the Apostle 1 Cor. 14. 34. 1 Tim. 2. 12. Besides that a great many who were really unfit to teach in the Church would yet take upon them to do it which the Apostle forbids 1 Tim. 5. 12. ART XXIV Of Speaking in the Congregation in such a Tongue as the People understand IT is a thing plainly repugnant to the Word of God and the Custom of the Primitive Church to have Publick Prayers in the Church or to minister the Sacraments in a Tongue not understood of the People Obj. 1. We are told Lev. 16. 17. that the People according to the Commandment were to stay without and the Priest was to enter into the Sanctuary Of which likewise we have an Example Luke 1. 20. And therefore it is not necessary that the People should understand the Priest Answ. The Priests entring into the Sanctuary was a Type of Christ who alone by his own Vertue is entered into Heaven there to pray for us Besides when the Priest spoke to the People he spoke so as to be understood by All. Obj. 2. If the People ought to pray for those things only which they understand then they must never repeat the Psalms and other Scriptures in which they cannot be supposed to understand every thing Answ. Tho' all things out of the Psalms and other Books cannot be perfectly understood yet very many may But there is nothing at all understood by the unlearned in
the Latin Versions Prayer is our Conference with God and this ought to spring from our own Senâ—e And therefore as far as we are able we ought to know those things we speak whilst we are praying Obj. 3. It is 〈◊〉 that Piety is much diminished ever 〈◊〉 tâ—e Mother Tongue began to be in Use in the Church Answ. True Piety is not diminished instead of a senseless Superstition which did formerly prevail there is now 〈◊〉 many sincere Piety altho' the Church was never without many prosane Perâ—ons And if Piety was diminished in many this would be only accidentally so by the default of some wicked Men As the Gospel when it is preached is to very many a savour of Death unto Death But Prayers in a known Tongue cannot be the cause of this Impiety Obj. 4. The 〈◊〉 of the Lesser Asia mâ—de use of the Greek Tongue in their Worship But all the People did not understand it 〈◊〉 when the Lame Man was â—ealed they spoke in the Lycaonian Language Acts 14. 11. And so again Acts 2. there are reckoned up various Tongues that were tâ—n in Asia and which the Apostles made use of Answ. The Lycaonian Tongue was a Dialect of the Greek as well as many others were and the Apostles preached in Greek to these People so that without doubt they understood them Obj. 5. If there was one Tongue used in all Churches it would much tend to the Vnity of the Church Answ. The Unity of the Church does not depend upon the Unâ—y of Tongues but upon the Unity of Doctrine Obj. 6. The end 〈◊〉 Divine Service is not the Instrucâ—n of the People but the Worship of God Now God 〈◊〉 our Prayers wâ—en they are utteâ—ed in an unâ—own Tongue and it is enough that the People 〈◊〉 dâ—nt Minds Answ. The principal â—d of Divine Service is the Worâ—ip of God but in Subordination to this the Edification of the People is to be considered likewise Now the People canâ—ot be 〈◊〉 unless they understaâ— 1 Câ— 14. And then the End of a Publiâ—k Meeting is not that God may understand 〈◊〉 that he may approve of the whole Assembly Neither is it enough for the People to understand that something is done to the Praise of God and to have a devout Mind in general but they ought likewise distinctly to understand what it is that is done to the Praise of God ART XXV Of the Sacraments SAcraments ordained of Christ be not only Badges or Tokens of Christian Mens Profession but rather they be certain sure Witnesses and effectual Signs of Grace and God's good Will towards us by the which he does work invisibly in us and does not only quicken but also strengthen and confirm our Faith in him There are Two Sacraments ordain'd of Christ our Lord in the Gospel that is to say Baptism and the Supper of the Lord. Those Five commonly called Sacraments that is to say Confirmation Penance Orders Matrimony and Extreme Unâ—ion are not to be counted for Sacraments of the Gospel being such as are grown partly of the corrup following of the Apostles partly are States of Lâ—fe allowed by the Scriptures But yet have not like Nature of Sacraments with Baptisin and the Lord's Supper for that they have not any visible Sign or Ceremony ordained of God The Sacraments were not ordained of Christ to be gazed upon or to be carried about but that we should duly use them And in such only as worthily receive the same they have a wholsom Effect or Operation but they that receive them unworthily purchase to themselves Damnation as St. Paul says Obj. 1. The Sacraments are often made use â—s by Hypocrites and therefore they are not certain Signs of Grace Answ. Out of a charitable Opinion the Sacraments are distributed to All but they are certain Signs of Grace only to them that beheve and receive them worthily Obj. 2. Neither this Word Sacrament nor the number of only Two Sacraments is to be met with in Scripture Answ. Although we do not find the Word Sacrament in Scripture yet the thing that is meant by that Word is to be found there And the Apostle 1 Cor. 10. reckons up only these Two Sacraments neither in the Sacred Writings the Word Sacrament being strictly taken can we find any more Some have thought that these Two were signified by the Water and Blood which came out of Christ's Side John 19. Obj. 3. The external Sign of Confirmation is Imposition of Hands Acts 8. 17. Answ. Tâ—at Confirmation there spoken of by Imposition of Hands was extraordinary and peculiar to the Apostles Obj. 4. The Judicial Sign of Repentance is Absolution John 20. 23. Answ. There is no outward Sign there prescribed not so much as the Matter or Form of a Sacrament because there is nothing that is distinct from the Word spoken Christ himself made use of no other outward Sign besides Breathing on them Obj. 5. The Ceremony of Extreme Unction is to be met with Jam. 5. 14. together with a Promise annext to it Answ. The Command concerning Extreme Unction took place only whilst there was miraculous Gifts in the Church and relate only to the miraculous curing of sick People Obj. 6. The outward Sign of Orders is Imposition of Hands 1 Tim. 4. 14. Answ. Imposition of Hands is not essential to Holy Orders because it was not always practised Matthias was chosen into the Place of Judas without it Acts 1. The Apostles were chosen and conâ—ecrated without it Mat. 10. Mark 3. And it is strange that the Romanists should make Imposition of Hands a Sacramental Riâ—e as well in Orders as Confirmation whereas we no where find in Sâ—ripture that one and the same Sign should be in Two different Sacraments Obj. 7. Concerning 〈◊〉 〈◊〉 are told Eph. 5. 32. That it is a Mystery or Sacrament Answ. The Apostle does not mean that Matrimony is properly a Sacrament but only a Mystery whereof there are many that are not Sacraments ART XXVI Of the Unworthiness of the Ministers which hinder not the Effects of the Sacraments Although in the visible Church the Evil be ever mingled with the Good and â—ometimes the Evil have chief Authority in the Ministration of the Word and Sacraments yet sorasmuch as they do not the same in their own Name but in Christ's and do minister by his Commission and Authority we may use thâ—ir Ministry both in hearing the Word of God and in receiving of the Sacraments Neither is the Effect of Christ's Ordinance taken away by their Wickedness nor the Grace of God's Gifts diminished from such as by Faith and rightly do receive the Sacraments ministred unto them which be effectual because of Christ's Institution and Promise altho they be ministred by Evil Men. Nevertheless it appertaineth to the Discipline of the Church that Enquiry be made of Evil Ministers and that they be accused by those that have Knowledge of their Offences And finally being found guilty by just Judgment be deposed
who can drink no Wine Câ—d such as can get none are excepted Aâ—o there is scarce any Country in the World in which there is so great a scarcity of Wine that it cannot be got for so sacred an Use. Christ foresaw those things that are said to be Inconveniencies and yet he has not permitted us to administer the Sacraments lame and imperfect ART XXXI Of the one Oblation of Christ finished upon the Cross. THE Offering of Christ once made is that perfect Redemption Propitiation and Satisfaction for all the Sins of the whole World both Original and Actual and there is no other Satisfaction for Sin but that alone Wherefore the Sacrifices of Masses in the which it was commonly said that the Priest did offer Christ for the Quick and the Dead to have remission of Pain or Guilt were blasphemous Fables and dangerous Conceits Obj. 1. The Offering of Christ was made only for many Mat. 20. 28. and for the Sheep i. e. for the Elect John 10. 15. Answ. That Christ died for many and for the Sheep or Elect we must not deny but from hence to imagine that the Death of Christ was not a Price sufficient for All is a vain Conclusion not only because the Word many is very often equivalent to the word All Dâ—n 12. 2. Râ—m 5. 19. but because the Dignity of Christ's Death was so great in it self that not only Mankind by God created but tho' God had created â—any more World's it would have been a fâ— and sufficient Satisfaction for them All Altho' the World only of Believers can obtain Salvation thâ—o his Death Obj. 2. Praying Fasting Alms and Temporal Punishments are Satisfactions for Sin Answ. Whatever Good Works we are able to perform or whatsoever we may suffer for God's Glory even all that we are obliged to do and suffer by the right of Creation Redemption and Divine Precept Luke 17. 19. Eph. 2. 10. Tit. 3. 1. But it would be an extream rash thing to think of paying a Debt with a Debt And then as for Temporal Punishments they are not Satisfactions but the Divine Corrections and Chastisements even which God does often avert when Men repent not that they Satisfie but only because he regards their true Faith Obj. 3. The Offering that Christ made upon the Cross is to be represented in the Supper Answ. The Offering of Christ is to be represented bloody and not by any other unbloody Offering but by the Breaking of Bread and the pouring out of Wine Obj. 4. The Mass is the Application of the Sacrifice of Christ. Answ. The Sacrifice of Christ is applied only by Faith Obj. 5. The Prophets foretold that there should be a perpetual Sacrifice in the Church Mal. 1. 11. Esa. 66 23. Answ. The Sacrifices of the Church of the New Testament are Eucharistical and Spiritual â—nd these are Perpetual Obj. 6. Christ said to his Disciples Do this in remembrance of me i. e. Sacrifice this for the Word facere or do is often taken in this sense as Virgil has it Cùm faciam Vitulâ When I offâ— Sacrifice with a Heifer So Lev. 15. 15. 1 Kings 18. 23. Hoâ— 2. 8. And in other places in the vulgar Translation Answ. The Latins use a concise way of speaking and sometimes make the word facere to do signifie facere rem dâ—inam to do a Religious or Sacred thing But the facere to do cannot signifie in this place to Sacrifice because it relates to the Actions of Christ of which we cannot properly say that they are to be Sacrificed And then this is not only spoken to Ministers but to other Lay-Communicants likewise as appears by the Apostle's Exposition 3 Cor. 11. 26. And They have no Power or Authority to Consecrate ART XXXII Of the Marriage of Priests BIshops Priests and Deacons are not commanded by God's Law either to vow the estate of Single Life or to abstain from Marriage Therefore it is lawful for Them as for all other Christian Men to marry at their own discretion as they shall judge the same to serve better to Godliness Obj. 1. Marriage hinders Holy Duties and therefore in the Old Testameâ—t tâ—e High Priest and Priests were commanded to abstain from the Conjugal Bed so often as they were obliged to attend upon Holy Things Exo. 19. 15. and 28. 4. Answ. It is the abuse of Marriage and not Marriage it self that hinders Holy Duties David whilst he was married prayed seven times in a Day and did meditate upon the Law of God Day and Night That Abstinence which was commanded the Priests under the Old Testament is said to be Ceremonial and was required even in Lay-Persons for a certain time to which belongs likewise the abstaining from Wine and Strong Drinks which was commanded the Priests when they were upon Holy Duty However it be it is without doubt convenient for all Christians as well as Pastors to abstain from such conjugal Commerce as may hinder their Worship of God Obj. 2. St. Paul commands married People that they should abstain from one another by consent for a time that they might give themselves the more ardently to Prayer 1 Cor. 7. 5. Wherefore since Priests must daily attend upon Prayer and Sacrifices it is plain that they are injoyned to a perpetuâ—l Continence Answ. The Apostle there speaks concerning extraordinary Prayer such as is joyn'd with Fasting but Clergy-Men are not every Day obliged to such Devotions Nay and by this Rule all Christians must abstain for ever from Marriage for 't is said to All In general 1 Thess. 5. 17. Pray without ceasing Obj 3. They that are unmarried do care for the Things of the Lord better than those that are married 1 Cor. 7. 32. Answ. The Apostle here does not dispute concerning Men of the Holy Order alone but of all Christians in general who should also by the same reason live a single Life But alcho ' Marriage has its Troubles it has its Conveniencies too And a pious Wife is given not for an Impediment but for a Help as well in Spiritual as in Family Concerns Celibacy is therefore to be preferred to Marriage when the Church is under various Persecutions and upon condition the Person has the Gift of Continence But from hence no general Rule can be made that Celibacy is to be observed by any particular Order of Men. Wherefore also the Apostle says 1 Cor. 7. 28. That if thou marry thou hast not sinned So that the place before cited proves nothing against this Article ART XXXIII Of Excommunicated Persons how they are to be avoided THat Person which by open denunciation of the Church is rightly cut off from the Unity of the Church and Excommunicated ought to be taken of the whole multitude of the Faithful as an Heathen and Publican until he be openly reconciled by Penance and received in the Church by a Judge that has authority thereunto Obj. 1. Christ has said Mat. 13. 39. Let both grow together until the