the Spirit as Faith Humility Charity c. with whcih graces whosoever prays by the spirit and the humble or faithfull soul shall by putting in practise the rules before given make known their humble and faithfull petitions with good apt orderly and found words as well as with unseigned lips Quest. 2. VVhether the wicked be bound to pray That none are exempted from this duty but that it is to be performed by all good or bad wicked and prophane by the sound Christian and by the formall Hypocrite ppeares 1. The duty of prayer is as large and as universall as that of reading hearing c. therefore to be practised by all 2. Prayer is a converting ordinance It is a meanes appointed for the obtaining of pardon of sin of the Holy Ghost of drawing nigh unto God and therefore no sinner exempted from it 3. The neglect of prayer is charged upon them as a sin Psal. 14.2 Psal. 10.4 4. The consciences of wicked men accuseth them when they have not prayed 5. God hath sometimes accepted the prayers of very wicked men even of them that have sold themselves to do wickedly 1 King 21.27 Quest. 3. Whether the set forms of Prayers used by law in the Church of England be Lawfull Before this question be directly answered we shall premise a few things 1. That the book of Common prayer had never been defended in this nature but that the crossnesse and peevishnesse of hot spirited men and passionate writers hath so defamed the the thing it self and also the users of it that it appears to be thought by them a sin unto Death Publickly or privatly to own it in the Church 2. That this defence doth not at all imply its necessity I am perswaded the Church of England might stand without it and may stand in purity by it Unifomity is necessary for the well-being of the Church as was known to the publishers of the Directory and if the Magistrate will have uniformity another way it may be had and if this way it may be used 3. That much of the Common-Prayer is in the Masse may be acknowledged to its honour It is but a furious and blind zeal that makes men inveigh against the Churches practise in this because of its affinity to Rome since we are to preserve the peace of the Church to our utmost we are not to decline too far from any opinion or practise that is lawfull the Jews preists did Sacrifice so did Baals The Papists uses this or that form of prayer if it be lawfull so may I that the breach or quarrel may appear to be one his part not on mine what ever is in the Masse that is lawfull and according to godliness is not to be despised and what ever is otherwise is to be condemned and shunned 4. That the book of common-Common-prayer might be altered and otherwise framed in some points bettered is not rationally to be denyed what book was ever composed by the wit or art of men but others might alter it and in some measure better it Let the Guisels view their Directory and I doubt not but they will find that somewhat might be left out and something put in part of it expunged and part of it enlarged 5. That by no meanes it ought to jostle out preaching is granted and is easily to be defended Prophecying is that ordinance that cheifly discovers the secrets of the heart that deceitfull part of man Prayer and Sacraments hath done vertuously but this excells them all and therefore for none of them is it to be disesteemed 6. That the Author hath competency of gifts for which he desires to be thankfull to do without Common-prayer as well as others Can they baptise pray bury marry c. without it absit a verbo I. Etantia so can he can they visit or pray sutably over the sick without it so can he can they promptly and readily vary their petitions at any time sutable to the duty in hand so can he In obedience to authority he useth it and so ought others though their gifts were more eminent then they are These things being considered we come now to answer the question And That the Liturgy Service book or Common-prayer of the Church of England is lawfull and with a safe conscience may be used appears by these following reasons 1. From the piety eminency and godlinesse of its composers they were men eminent and famous in their generation opposers of and to death some of them suffered for their not compliance to popish superstition when they were rooting out popery and disclaiming the Pope with all his adherents was that book compiled shall we Imagin the Guisels when they were composing the Directory were establishing Episcopacy if it were found to conjecture that why ought we to conceite the other in collecting the formes of that book of Common-prayer were confirming popery when of any other they most opposed it and suffered most by it It will not be a needlesse digression to spend a little time in shewing the occasion of compiling the book of Common-prayer and see the compilers The occasion of it was breifly this When Edward the sixth was by the Grace of God Crowned King of England c. and it being in his mind to perfect that reformation begun by his Father made many glorious acts for puryfying of the Church from Romish superstition particularly for administring the Sacrament of the supper under both kinds there were some in that time obeyed the King and some that did not so that the Sacraments were given by some one way and by others another way some were for the King some for the Pope and some were neuter to rectify which abuse and to extirpate popery with as little voyce as could be a writ is directed to the Archbishop of Canterbury who afterwards was burned by Queen Mary for his adhering to the Catholick or as the terme now is the protestant faith by the King and his counsell requiring him with others to meet and consult how to prevent for the future and remove that confusion for the present the service of the Church being then various after the use of Sarum Of York of Bangor and of Lincolne and besides them diverse other formes and bookes called Antiphoners Missales Graites Processionals Manuells Legends Pies Portuasses Couchers Iournalls Ordinals In a word every man used what form fashion or manner pleased him best This writ being sent to those persons hereafter to be mentioned they meet and after much debate consulting with the antient liturgyes of the Church expunging from them all what ever was not either in or agreeable to the word of God presented to that Godly King a book entituled The book of the common-Common-prayer and administration of the sacraments and other rites and Ceremonys of the Church after the use of the Church of England at the reading of which his Majesty being very thankfull both to God and man presented it to both his houses of Parliament assembled
Secondly their stubbornness in opposing those Laws made by lawful power and when punished eâ—ey call out of persecution They held it an undervaluing of themselves to crave this examination of their people by any Law made by the Church and yet no presumption to press it upon them by vertue of their own association in the mean time producing no Scripture wherein directly these things were either to be done by them or obeyed by the people Thus far have we gone touching the doctrine referring to the Sacraments the second part of that work which in the begin-was by us undertaken FIDES CATHOLICA OR THE DOCTRINE OF THE CATHOLICK CHURCH Referring to Prayer With a farther defence of the Book of common-COMMON-PRAYER Of the Church of ENGLAND By W. A. Presbyter LONDON Printed for Edw. Brewster at the sign of the Crane in St. Pauls Church-yard 1661 To Mr. Francis Winton Robbert Downs Richard Dogget Church-wardens And to all other officers and Inhabitants of the Town and Parish of Leighton c. Gentlemen and in Christ dearly Beloved WHat I first entered upon about three years ago in another place I brought to perfection within these few days in your audience and truly for their sakes for whom the foundation was layed was the roofe chiefely fitted and squared I am emboldned to affix your names to this treatise judgeing that as your patience and charity gave it hearing from the pulpit attentively your zeal and affection will entertaine it from the presse kindly It happened to be your lot after the nations unsettlement to receive orders for providing me a book of common-Common-prayer as a means judged by our superiors for the Churches tranquillity you hâ—ve here in a few words that book defended by which our submission not for necessity but for conscience unto it may be justified and God be praised that he was pleased to give you that honour as in the least to be helpers in a publick way of that distressed Church into whose doctrine you were baptized Enter into this treatise and learn how to behave your selves in prayer to God and men and for men to God and to some men chiefly for God and to all men in God that with all Saints you may be glorified by God unto which end he shall further contribute his prayers and endeavours who is Your Minister in the Lord Jesus Will. Annand Of PRAYER CHAP. 1. 1 Thes. 5.17 Pray without ceasing GOd who at all times is rich in mercy and ready to forgive yet will have his people to call upon him for that mercy and make known unto him their desires or suits in that particular to signify not his straitnesse or backwardnesse unto them but their duty and dependance upon and towards him This is the third ordinance we undertook to defend cryed down in this generation by some that pretend to the Spirit and therefore to be held up by all that give attention to the word The misapplying of the word in our dayes The neglecting of the Sacraments hath raised such division and broached such foolish questions which gender strifes 2 Tim. 2.23 that the gift or spirit of prayer thoâ—gh mâ—ch boasted of was never lesse possessed that chiefly consisting in love and Charity Yea that gift of prayer that was became much spoyled not to speak of them that altogether threw it down as a thing of naught by some mens unnatural uncharitablenesse heedlesse impertinencies strange extravagancies apish gestures ugly faces and ridiculous tones which yet was no more to be wondered at then to see a stranger wander that either willfully hath left or cruelly murthered his guide Their flighting or disgracing that rule of prayer given to the Church by our Lord and Saviour was without question the ground or stem upon which these errors grew and stood and the matrix or wombe wherein their Heteroâ—lite petitions were conceived and bred but for the present to let them passe In prayer there are three things 1 Petition Iohn 17.51 2 Confession Psal. 51.5 3 Thanksgiving Rom. 6.17 We shall chiefly speak of the first the other two naturally following it will come and present themselves to our meditations freely without a particular summons for which cause it is by way of eminency called and 〈◊〉 for the present be entituled prayer In which we shall 〈◊〉 1 Its Nature 2 Its Ground 3 Its Parts 4 Its Rule 5 Its Hinderance 6 It s Form 7 Resolve some questions SECT 1. The Nature of prayer shall not be unknown to him that exerciseth his understanding about the parts of this description It is an immediate hearty calling upon the true God through Christ according to his will for the obtaining of any blessing to or diverting of any judgment from our selves or others for whom there is hope God will be entreated 1 It is an immediate c. This excludes praying either to Saints or Angels and according to the rule of prayer shews that immediately it ought to be made to our Father which is in heaven without making any direct prayer to Saints besides God or indirect by Saints to God though they be in heaven 2 It is an hearty calling c. It is not only a speaking lip but a praying heart that shall be accepted when the mouth is pleading and the mind not closing there is a more just cause of Gods complaining then of Delilahs Iuâ— 16.15 How canst thou say I love thee when thy heart is not with me he that would have God to have a pittying eye and a powerfull arme must in himself have a praying heart hence it is called a lifting up of the soul Psalm 25.1 and a pouring out of the soul 1 Sam. 1.15 In a word quod cor non facit non fit that prayer that is not hearty is but babling not praying an act of disobedience not duty heighting sin not removing judgment nor procuring mercy 3 Upon the true God Daniel and his companions prays unto the God of heaven Dan. 2.18 David to the Lord God of Hoasts Psal. 84.8 Moses Comes in the name of the Lord God of the Hebrews Ezek. 7.19 The God of Abraham The God of Isaac and The God of Jacob is the God of the Christians and to him the vow only is to be performed there is God can deliver after that sort he doth let prayer therefore be made only to him and daily let him be praised let none say any more to the work of mens hands ye are our Gods for in him only the fatherlesse findeth mercy Hos. 14.3 4 Through Christ before the fall men might have worshipped without a mediator but since we must make Christ as the Tyrians did Blastus Act. 10.20 our friend he is the eye by which the Father sees the miserable the ear by which he hears the humble the hand by which he helps the impotent the feet by which he hastens to relieve the oppressed and the heart by which he delights in the prayers of his people 5 According to his will This
as appeareth by the second argument 5. It would give a fair opportunity for taking away the whâ—â—â— I desire noâ— to reflect upon the actions of some men whose gravity is venerable and piety exemplar yet it is worth our consideration that when his Majesty out of free grace did indulge his subjects with their own liberty touching the Crosse in baptisme and wearing of the Surplice except in Collegiat and Cathedral Churches and Colledges what effect did it produce but embolden some to petition his Majesty that the Surplice might not be enjoyned there also expede Herculem by this we may judge what an alteration may do to cancell such or such a phrase out of such or such a service would but open their mouths to beg a blotting out of the whole prayer and therefore it were fittest â—o let the prayer stand or to prorouge the alteration and in the mean time to command these men to instruct the people touching the nature of the Common-prayer and then if the people will not be satisfied to proceed to alteration as it shall seeme Good to them in authority For truly notwithstanding what hath been said I may truly say of altering the Common-prayer as St. Paul said of a single life 1 Cor. 7.26 It is good for the present distresse so to be 1. That many able men that are now dissenters might read it with courage and confidence which it might be presumed they would do if it were altered The reason is because in the days of their errour they roved and rayled at the same and cannot now yea dare not touch it with one of their fingers for shame and blushing but when it is in the least altered they will bow and and confess we have done these things which we ought not to have done 2. The book itself as it stands is not of absolute necessity and therefore for the peace of the present age or at least of this year and for to have some quietnesse in the Church by stopping the mouths of men in that particular the book of common-Common-prayer might in some few things be altered 3. The same ends for which the book was composed at first and for which it is still preserved might be obtained by an alteration how ever it were fit that the deprovers of that book and the dispisers of them that use it were looked after CHAP. 2. Of an Oath SWearing being an ordinance of God and by many being made a part of prayer we shall speak of it by way of appendix to the foregoing ordinance and that breifly There is a vow and there is an oath A vow is properly that kind of oath that is made by man Immediatly to God whether publick as is probable that of Abraham was Gen. 14.22 or private as that of Iacobs was Gen. 28.20 An oath is properly that kind of vow made directly to man sometimes made by God unto him who swears by his great name Jer. 44.26 by his right hand Isa. 62.8 by his life Isa. 49.18 and somtimes it is made by one man to another In or by the name of God Thus David did swear unto Bathâ—heba by the Lord God of Israel 1 King 1.30 and Gideon As the Lord lives Judg. 8.19 To let passe many distinctions we shall speak of an oath betwixt man and man in matter of judgment and shall see 1. It s nature 2. Its ends 3. It s forme 4. Resolve some questions SECT I. The nature of an oath from reason and Scripture may be thus discovered It is an ordinance of God wherein he is called to bear witnesse to the truth asserted for the ratifying of Covenants or deciding of controversies between man and man It is true that we find swearing used by the Saints before God did appoint and institute it as a law in Deut. 6.13 and 10. and 20. God in those places only rectifying or giving caution that oaths should not be made to any God but himself wicked and heathenish men doing it in the name of Idols When the truth of a thing spoken of is doubted and the covenant that is made cannot be firmly ratified by a ye and nay to prevent further strife and take away the cause of suspition an oath may and doth and did alwayes take place for these and the like causes did Abraham say to Kingâ— Abimelech I will swear Gen. 21.24 and Isack did swear Gen. 26.21 and Iacob did swear Gen. 31.53 and David did swear to that Egyptian once 1 Sam. 30.15 and to Ionathan often SECT VII The ends why God did institute this part of worship are these cheifly 1. For the glory of his own name he looks upon it as an affront to his Majesty to swear by any God but himself Ier. 12.16 he being only able to search the heart punish the offender protect the innocent and also being every where present and therefore alone sees the contract and hears the promise which are necessary conditions in witnesse bearing 2. For the greater confirmation of the thing promised or attested to take a way all cause of doubt in the least degree thus God did swear in his holynesse to David Psal. 89.35 and the Angel by him that created heaven Revel 10.6 and St. Paul to vow that before God he lyed not Gal. 20.1 Yea this made God swear to Abraham that he would blesse him Heb. 6 13. That no ground might be left of desponding or calling in question the thing promised or affirmed 3. For the putting to an end all striffe and contention among men there would be but affirming and denying now an oath puts a stop to that Heb. 6.16 It s true a man may falsly swear an oath and if it can be known or proved there is a punishment for him that so doth yet this is an ordinance for that purpose designed and therefore not to be thrown off though by some Misused SECT 3. In swearing men verily ought to swear by the greater Heb. 6.17 and therefore an oath is to be made 1. By no creature Mat. 34.35.36 Iames 5.12 2. By God only Ier. 12.16 and to him after this manner 1. Reverendly with fear Eccles. 9.2 2. Cautelously with care Gen. 24 5. 3. Lawfully when Authority requiâ—es it Exod. 22.10 11. we shall find that Besides the magistrates câ—ll or authoriâ—y there are three things that makes an oath lawfull Ier. 4.2 these are when the oath is made 1. In truth from a certaine assurance of the thing promised or reality of thoughts of him that promiseth or from a knâ—wledge of the truth of that which is attested 2. In judgment out of prudence or deliberation not raslâ—nâ—â—s ignorance or passion 3. In righteousnesse for the â—lory of God the finding 〈◊〉 truth composing of differences not out of fâ—aud 〈◊〉 or cousenage SECT 4. Questions Resolved Quest. 1. Whether swearing be an ordinance of or under the Gospel Quest. 2. Whether the oaths of Allegiance and Supremacy required by the King of England c. May lawfully
sedition or division to requit it will foster Heresie Hereticks do corrumpere sidem and Schismaâ—â—cks or Separatists do disrumpere charitatem the one corrupts the Doctrine of the Church the other falls from her Communion both are fruits of the flesh and they that do such things shall not inherit the Kingdome of God Verse ult The sin of Separation is so infectious that in Scripture we are to separate from them that so do Rom. 16.17 There is a Rule in Divinity that wil make the sin of separation to be great it is this Those sins are the greatest which are most contrary to and do most oppose the greatest of Christian vertues or graces Now they are recorded 1 Cor. 13.13 Now abideth Faith Hope and Charity but the greatest of these three is Charity Now by the Rule distrust in Gods promises or in his power is a great sin it being a sin against hope Heresie or a stout persisting in an errour is a far greater sin for it is a sin against faith and seeks to cover conceal if not to destroy the truth Now Charity is greater then either of these that follows therefore that that sin that destroys the peace of the Church untyes the Ligatures by which the whole body is compact together is the greatest but this doth the sin of Separation a thing by this age of no account yet they wil find it of great moment in the day of their Account It is a sin generally accompanied with the other lusts of the flesh viz. Hatred Varience Emulations Strife Wrath which seldome lurks long in a Corner but in time appears in the field in the habit and acts of Murtherers Ravishers Traytors and all with the voyce of Iacob pretending Godlinesse and conscience as Histories do abundantly show But to answer the Question So long as a Church makes no separation from Christ no separation is to be made from it but to keep in it is the duty and safety honour and happinesse of him that would enjoy the Communion of Saints the forgivenesse of sins the Resurrection of the body unto life Everlasting A Church separates from Christ two ways 1. When she overthrows the foundation of that Doctrine that is laid by Christ the foundation of all truth is already laid and he that goes to overthrow that may be said to turn from it Do we see a society of men whether Nationally or Domestically whether openly or secretly going in that road that thwarteth the foundation or fundamental points of Religion there must be a separation Rev. 18.4 whether it be in the adding to these fundamentals as if they were not sufficient or taking from them as if they were redundant or superfluous This made the Reformed Churches beyond Sea and the Church of England to separate from the Church of Rome which hath both taken from and added to those fundamental Truths whereupon the Church was by the Lord and his Apostles erected and builded Having to the Scriptures added some Books as the Apocrypha makes the Scriptures to be an imperfect Rule and must have Traditions to compleat it That the sense and meaning of the Scripture depends upon the Churches authority That in all matters of Controversie not the Scriptures but the Church must be the Judge They have made five Sacraments more then Christ made They have clearly blotted out the whole body of the second Commandment out of the first Table of the Law in several Books That Infants that die without Baptism are eternally separate from God except they be as it were martyred by which martyrdom they are baptized Baptismo sanguinis with their own blood They teach that men are not justified by Faith alone before God They make Saints and holy men departed assistant in the work of reconciling us to God and therefore maintain they must be prayed unto That the Doctrine of Purgatory must be believed if we would be saved That the efficacy of the Sacraments depends upon the worthiness or intention of the giver That Baptism totally abolisheth Original sin That the real fleshly body of Christ is in the Bread at the Sacrament of the Lords Supper as soon as the Priest pronounceth the words Hoc est corpus meum this is my body if he should say Corpus mea it were no Sacrament They take the Wine or keep the Cup from the Laity in that Sacrament That the wine in that Ordinance must be mingled with water that that Sacrament is profitable not only for the living but for the dead The Priest is not to bless a second marriage They baptize Bells with the very words of Baptism and by that they teach Devils are drove from the Church O Romanists great is your Faith and give them proper names That God-Fathers and God-mothers at the Font by reason of the nearness of their Spiritual Kindred are not to nor must noâ— marry for the seventh generation That the Pope or Bishop of Rome is the universal Head of the Church and Christs Vicar All which â—enets as they were utterly unknown to the former Bishops of Rome nor heard of in the Church of Christ for many Ages so they are for the present opposed by all the Reformed Churches abroad who have upon that account forsaken her and England hath thrown her off and separated from her and by the Champions of the several Churches hath their separation been defended By vertue of that Catholick truth 1 Tim. 6.3 If any man teach otherwise that is then the Scriptures do and consent not to wholsom words of our Lord Iesus and to the Doctrine which is accordâ—ng to godliness c. from such separate turn away or withdraw thy self their separation is justifiable What Paul would have Timothy in this place to do he practiseth himself in another Acts 19.9 yet probably in one and the same City was it both done by Paul and to be done by Timothy Saint Paul being in Ephesus some there were that believed his word others not but hardened their heart speaking evil of him and of the Gospel After he had preached three moneths and perswading to the things concerning the Kingdom of God he separated the Disciples he would not have those Believers that had received the Truth to be in any Church-fellowship with those that spoke against it Luther who began to rise up and take his farewell of the Church of Rome Anno 1517. being an Augustian Frier was called an Apostate answered Consitetur se esse Apostatam sed beatum Sanctum qui sidem Diabolo datam non servavit that he had only fallen back from that Covenant and Engagement he had made with Satan Not that there is a separation to be made from all the Doctrine of Rome for she holds many great mysteries of Divinity purely and soundly wherein we must and do all agree with her as Christians but he that is a true member of the Church of Rome as it now stands he must believe that the least coal in Purgatory is very
may answer all Satans temptations and put to silence all his fleshy Emissaries SECTION V. LEt the Word of Christ dwell richly in you in all wisedome c. Many there be that are often upon the search of the mind of God and studious to find out his meaning in the dark and hidden mysteries of prophesies and Revelations and in their thoughts draw from them unlearned and foolish Questions which do gender strifes 2 Tim. 2.3 forgetting or neglecting the words of faith or good doctrine 1 Tim. 4.7 bu◠this is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all wisedome then dwels it twice wisely 1. When those truths are entertained that have a more proper tendency to the bringing of the soul to the perfect obedience of the Law of Christ how the grand duties of mortification shall be performed and what leads unto it how the Sabbath ought to be kept how those talents or gifts that God hath given them are to be improved will profit a man more then the knowledge of the time or fall of Antichrist and to know which way to appear before Christ without spot or wrinckle will conduce more to the souls happinesse then to study the day or year of the Son of mans coming down to judgement 2. When those truths are studied and received that are in their own nature necessary for a mans salvation Without holynesse no man shall see the Lord Heb 13.14 For a man therefore to discover to himself by the Scripture what holinesse is how to procure it if he want it preserve it if it be enjoyed will breed more unspeakable comfort then to know by the Scriptures What shall this man do 3. When those truths are most known that are for the more magnifying and gloryfying of God among and in the sight of the Sons of men to know how to maintain good works Tit. 3.8 and to let our light shine before others will bring more glory to God then to study what work God was doing before he made the World or if he will make another when this is finished A clear understanding of these truths and store of these laid up in the Garner of the soul will make a man rich in all good works and wise unto salvation SECT VI. LEt the Word of Christ dwell richly in you in all Wisedome teaching and admonishing one another c. We are not born altogether for our selves when men by faith as living stones are united to the body of the Church others are to be held fastned and preserved by them we ought to behold and consider one another Phil. 2.4 We ought to look on the things of others there is a publick teaching proper to the Gospel Ministry and there is a private Teaching common to the holy Priesthood Come Children hearken unto me and I will teach you the fear of the Lord is a Saints Dialect Psal. 34.11 Teaching according to some is instruction in matters of faith not done because not known and admonition hath reference to matter of fact known but not done of both these at large afterward we must speak for the present we may know that these duties are mutuall Teaching and admonishing one another he that now teacheth must by and by be a hearer and he that admonisheth this day must not be offended if he be reproved by his Brother to morrow SECTION VII LEt the Word of Christ dwel richly in you in all wisedome teaching and admonishing one another in Psalms Hymns and spirituall Songs c. There are some that will rise early to follow after Strong-drink these wil hollow and roar over their Cups they will make a gracelesse as well as an unseemly noise and these by singing or rather howling expresse their delight in the Acts of drunkenness Our Apostle would have these believers to expresse their joy in spirituall singing for their Christian Conferences How these three differ cannot be easily determined since there are variety of judgements equally probable or if they do differ at all is by many questioned It shall be left to the choice of the Reader by laying before him two or three of the chief Opinions 1. Some by Psalms understand those Songs or Psalms of David that were sung in the Temple and plaid upon by Instruments as those Psalms that were played upon the Organs Lute Harps Cymballs or any other Instruments and Hymns and Songs to be such as were only by voyce sung in the Jewish Temple or in private houses an instance of the first we have Ezra 3.10 of the other Mat. 26.30 2. Others by Psalms understand the whole Book of Psalmes whereof David was the principal if not the only Author wherein we have an Epitome and an abridgement of the whole Word of God By Hymns they understand those Songs that were penned by Moses Deborah Hezekiah wherein properly the praises of God are contained as of his power mercy greatnesse or in a word any song in Scripture whereof David was not the Author but other holy men By Songs they understand any Godly Religious Song used or composed by good men which though not proceeding from the infallible Spirit of God yet might advance godlinesse in the hearts of the pious users of them such as at this day is our Lamentation of a sinner or the like 3. Others there are who understand these three to signifie all one and the self-fame thing viz. the Psalms of David Hymns and Spirituall songs being only a variation of the phrase and holding out those Songs that that sweet Psalmist of Israel did compose for the benefit of that Church over which God had made him a Feeder or a Keeper where of some are Eucharistical spending themselves in praises some Penitential washing themselves in tears and some Petionary The Hebrews give generally those names and that promiscuously to the whole book of Psalmes as it is Composed in our Bibles But the Apostle is careful that the Psalm Hymn or Song be wel tuned he would have them sing with grace within their hearts he would not have them to have any inclination to pride when they sing Lord I am not pusst up in mind When Mary sung her soul did magnifie the Lord. It is known that the Heathens in their meetings sang and did sing Songs of praises to their Gods and Goddesses for their supposed goodnesse and greatnesse Here Christians are exhorted to sing but not to such we ought to sing but it 's with Grace in our hearts to the Lord Sursum Corda to the Lord let us lift them up He gives a particular direction in this place touching singing of Psalms in a more especiall manner then of other duties but we are to know 1. That he restrains not all Scripture to Psalms for there are Precepts Histories Prophesies Epistles in holy Writ which must be entertained as wel as Psalms Nor 2. That he would have other parts of Scripture put from their true and proper inheritance which in all ages they have had as to be looked upon
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 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 noâ—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 â—â—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 thâ— 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 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 sâ—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 Art 6. of the Church of England Holy Scriptures containeth all things necessary for salvation for whatsoever is not read therein nor may be proved thereby is not to be required of any man that it should be believed as an Article of Faith or be thought requisite and necessary to salvation c. 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 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 uâ—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 3. We are to shun him nay curâ—e him that wâ—â—ld teach us another way For though we or an Angell fâ—â—m Heaven preach any other gâ—spel unto you that is that holds ouâ—â—nothâ—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 â—ay â— 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 â—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 Maranathâ— 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
of prejudice nor malice but by simplicity and ignorance By beliefe is not meant a saving beliefe or such a faith as may save him but to cause him behold the Bible as a true History not a fiction now this beliefe may be wrought in such a one by these and the like Argument 1 From the Churches tradition in all ages and through all generations were the books of Moses received and owned to be his Solomons to be his yea they were by the whole consent of the Church owned as the very word of God spoken in the mouths of men Now as he believes the books going under the name of Ovid to be his and of Virgil to be his of Cicero to be his because that former generations yea that age they lived in then gave them down to the next as theirs and they to the next untill it comes to us so he may be brought to a Historical beleiving of these books to be true and not Supposititious 2 The nature of the men that made it They were good just and upright in their generation As Moses Samuell David Solomon Esaiah c. who would not have took pains to have cheated the world nor deceived men as to write those Histoâ—ies of Israels comeing out of Egypt c. Had they not been true 3 The miseries that the writers of the Scriptures went through is a proof of some concernment if men would cheat it would be for some profit but what honour or preferment had Paul for his preaching or for his writing The Apostles in general might have lived at home in ease and not go abroad to the hazzard of their lives as they did What could their policy or reason suggest to them by being at so much trouble to themselves purely to cheat others What needed or what could provoke Ieremy to undergo such dangers as he did purely to cheat the world We know they were in Jeopardy every hour for writting and preaching of it Which in reason shews that they had no purpose to delude 4 The distance of the place it was written in if it had been done all in one place there might have been some cause of suspicion but what consultation had Moses in Arabia or in Egypt with Daniel in Babylon or what agreement had Paul in Rome with David in Ierusalem severall ages they lived in and no compact had the one with the other which if they had made yet what would have been the issue of their undertaking but stripes death and imprisonment enough to have diverted their thoughts from such a dangerous enterprize 5 The agreement of every part of it with the whole Nothing that David writ contradicted Moses nor nothing that Samuel writ was spoken against by Solomon no prophet spoâ—k against another nor none of the Apostles wrot against them yea so far were they from that that they strengthened and confirmed each others doctrine Had it been of men there would have been real jangling and apparent contests writing so long after one another and at such a distance from each other 6 The submission of the gravest soberest persons that are now in the world to the practice of it There are men that will not easily give a credence to what they read or hear but are carefull of their reputation that way But yet yeildeth and gloryeth in that yeilding to the truth of what is therein writ and when their glory wisdome parts vertues are tryed they appear to be the most eminent persons in the world 7 From the sincere dealing of the coâ—posers of it men that would go about to flatter or allure woâ—â—◠〈◊〉 by some arguments at least seemingly pleasing to thâ—â—◠〈◊〉 they would delude but now the Scriptures are contrary they will â—aâ—â— men to forsake houses wives and land for it Call upon them â—o forsake that which above all things they love most plucking out the right eye hatred affliction persecution is that which the Scripture declares men must undergo that come to her Nothing that is pleasing to flesh and blood throughout the whole Scripture that is promised to or allowed of unto men 8 From the Silence of its greatest and most Implacable enemies How was Christ hated in the times wherein he lived And Ieremiah and Paul and yet none durst nor none did write books in confutation of those books written by them nor to perswade the people that it was but a feigned story The Scribes and Pharises that hated Christ and did persecute him to death yet wrot no book in confutation of Matthew or of Luke which if in the least they could have falsifyed the gospells should not have come to us without a Salvo Quest. 7. How far the Saints be our Rule besides the Scripture That the Saints lives ought to be a Rule for us and that we are to walk according to their steps is Catholick Doctrine Heb. 6.12 Phil. 3.17 But how far they are to be followed is the ground of our Question That the Saints had failings haltings and miscarriages is not to be denied but in such things they are our Examples for evitation but not for Imitation Follow the Saints we must But 1. So farre as they were approved of God where we can hear God saying whether in providence or by his presence Well done good and faithful servant we may be bold to tread in that step and to keep in that Road. 2. So far as their actions tended to the glory of God What we can see Abraham Iacob David doing which brings in any revenue to the Exchequer of Gods praises so far may they be our pattern copy and example 3. So far as they gave no just cause of offence to the Church of God Peter that seemed to be a Pillar yet in this is not to be followed but blamed Gal. 2 11 12 13. In this we must be wary that we tread not in their steps least we make the enemies of God to blaspheme and slay him for whom Christ dyed 4. So far as they had the promise of God we may safely walk in that way wherein wee find God promise to be with them keep them blesse them and in his favour to protect them 5. So far as their own hearts did excuse them before God where we find them doing and afterwards their hearts smite them for their so doing let us by their fall look the better to our own way and by by that blot seek to mend our hand Always provided 1. That be not done by us which was but for a time approved and to some peculiar persons granted as was was the Offerings Washings and Sacrifices under the Law and Iebu with Elishas going into Baâ—ls Temple 2. That for which God was silent only for a time as concerning the Saints Polygamy or plurality of Wives he was c. 3. That which for a season was only granted that the gospel might not be hindred as Pauls care in giving of offence which was in great measure but untill the Jews
declared their perversnesse as is evident by comparing Acts 16.3 with Gal. 5.2 3. If there were no limitation in this case of giving offence there would never be an Heretick Whom we are to reject after the first and second admonition Titus 3.10 Quest. 8. Whether the Books called Apocrypha be not Scripture These Books commonly called Apocrypha are so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abseondo a thing hid because the authority of them is not known to the Church and in testimony of Faith those Books must not at all be produced The Church of Rome owns them as part of the Canon but the Catholick Church did ever exclude their Authority For 1. They were never used by the Jews neither in their Temples nor in their Synagogues the Jews were always Gods Library Keepers To them were committed the Oracles of God Rom. 3.2 Now these being never used nor committed to them cannot be Gods Oracles and by consequence their authority is not binding 2. They never received any countenance from the gospel they are never mentioned as a Rule or as Books wherein the will and minde of God was made known to men which Christ would never have neglected to do had they been so yea as he chid the Pharisees for putting false glosses upon the Law surely he would have upbraided them sharply for taking away so great a part of the body of the Law Our Lord Jesus mentions no other parts of the Scriptures then Moses Psalms and the Prophets Luke 24 44 4â— of which the Apocrypha is no part 3. There are many things in those Books false both in History and in Doctrine much non-sense and against both sense reason and Canonical Scripture are there many passages 4. The Author of the second Book of Mac. Mac. 2.2.23 Ingenuously confesses that that Book was only an abridgment or compend of those five Books of the Wars of the Jews writ by one Iason a Cyrenean and great sweat pains and labour it cost hiâ— so to do This was no fit work for the Spirit of God to abridge the long books writ by Iason that men might have more pleasure in the reading of them The same Author concludes this History with a Complement and also desires to have his errours pardoned professing his best in composing that book which also shews it came not professedly from the Spirit of God The same â—each the Reformed Churches of France Art 4. of Belgiae Art 6. of Ireland Art 3. of England Art 6. Yet the Châ—rch does and hath used these books and reads them in their Congregations though not to confirm doctrine but to exhort to manners For these Reasons 1. From that Relation and aspect that it bears toward the Scripture concerning the Jews returning from the Captivity the Passeover kept by King Iosiah the Wisdom so called of Solomon though probably made by Philo the Jew who flourished An. C. 90. the sentences and sayings of the son of Sirach are so much reflecting upon Sacred Writ that they are not to be despised Iohn 10.22 We have some account of a Discourse that was held between Christ and the Jews in the Temple and withall tels us what time this discourse was viz. At the Feast of the Dedication Now of this Feast the Scripture nowhere gives us an account we read of no Laws of it no Sacrifices for it no time set apart for it yet Iesus owns it To know the original and cause of this Feast we must go to Apocrypha 1 Mac. 4. ver 52. to the end In which place we read that when the Iews had defeated the forces of Gorgias and had regained the Temple and rebuilded the Altar they offered Sacrifice thereon and dedicated it for future service and kept the days of Dedication with gladness for joy that God had given them again Liberty to worship in their Temple and ver 59. it is appointed that that feast be kept every year for eight days which in our Saviours time is kept and he graceth it with his presence too blame then are they that are offended at Ministers going down to the Apocrypha citing it for matter of fact for in this and in some other places no Minister under heaven can give his hearers any rational account of this Text without making use of the Apocrypha 2. For those excellent plain Moral Instructions that lie in many places of it so full of variety so plenteous in brevity particularly those books of Ecclisiasticus and Wisdom wherein are excellent documents suited to nay most of them taken from the word of God 3. For those godly and profitable uses beleivers may make in reading and hearing those great deliverances that God was pleased to give his own people Israel in so wonderfull a manner cloathing their enemies with shame when they were at strongest and crowning them with glory and honour when they were at weakest In a word to see how God preserved them in the midst of their enemies keeping to himself still a people when the Heathen about them had said Let them be no more a Nation as is manifest in the history of the Maccabees Yet alwayes care was taken that none of these bookes nor nothing in one of those bookes was ever made use of in matters of Faith or Doctrine but in matters of fact onely as men will make use of Poets Chronicles or moral Authors To this agree the reformed Churches and the Church of England Art 6. the Article it self is this Art 6 of the Church of England Holy Scripture containeth c. And the other books Hierom saith the Church doth read for example of life and instruction of manners but yet doth not apply it to establish any Doctrine c. Quest. 9. Why would God communicate his will to his Church in writing The meaning of this question is this Seeing God was pleased to let his will and his pleasure or his word be known and communicated to the world from the Creation unto Moses by tradition or by speaking why would he have it to be revealed from Moses untill the dissolution of the world by writing might it not have been delivered to succeeding ages by the present through the Fathers delivering it to the Children and so forward to the end as well as it was for two thousand years at the beginning of the world But God would not have it so he would have it given in writing 1 Because of the darkeness of mans nature the candle of the Lord shined darker and darker as man increased sin increased that lamp of light that he put in man at first grew dimmer and dimmer To prevent a gross darkness from falling upon the deluded sons of men he would not trust his word alwayes to remain upon the tongues or hands of men but would have it set in a candlestick and writ in tables of stone to remain a perpetual light 2 That it might be keept theâ—freer from corruption before man grew more stuborn and as they multiplied
to preach to his people in publick but as a man should preach to heathens or at least as a stranger to Christians beholding them not as his flock in regard they were not of his private Church which made a vast breach between the people amongst themselves seting one part against another and brought an alienation of the peoples affections to their ministers and again of the Ministers toward them which hath made such a heart-burning in his age of one towards another that will hardly be quenched or cured 3 They gave above all things the greatest life to Hypocrisie No preferment no place of profit could be obtained generally throughout England but he only was thought worthy of it that was of such a gathered Church no certificate would passe except subscribed by some of the godly party of that place which godly party when it came to be framed w. s some or either of those congregated sinners all the other being never written in their book of life which made and it was visible that they made many of those that were aspireing after great things who had no religion no principles to go and declare the houre time and manner of their conversion this question this Chapter that book that Sermon which haply was preached by some one of that conference converted them and this made them babes of grace and by a certain repetition of their former life their former sinnes by way of confession wherein their parents sometimes whether dead or alive I know not met with some reproachfull expressions after this it was put to the vote and the party entered into the Church and ever after he was the godly party and a pretious young man and to be short the first preferment offered it self was surely to be his though a known Hypocrite and a known dunce before the learned'st and Godlyest that was of another judgement having not studyed the art of dissimulation so well as the other Many other things upon certain knowledge might be delivered touching those conventicles I should have said Congregationall Churches but being loath to discover the shame and withall hopeing to hear no more of them here shall be an end CHAP. 13. Of Admonition FRom teaching in matters of faith we are brought to admonishing in matters of fact common with teaching to all Christians Mat. 18.15 and an ordinance of God long practised in the Church and owned by all the faithfull Who ought to have nâ— Fellowship with the unfruitfull workes of darknesse but rather reprove them â— Ephe. â— 11 And a wife reprover upon an obedient ear is like an earing of gold and ornament of fine gold Prov. 25.12 It hath reference to things that are known but not done or not well done the subject or party that is to have it must be one that goes contrary to the truth revealed in the Scripture See we any man that is contentious a busie body an Idle person a flatâ—erer a tale bearer an unruly person a covetouse or an extortioner he is a person fit for admonition In this ordinance we shall consider 1. The nature of the duty 2. The necessity of it 3. The manner of it 4. The time of it 5. The person who must do it 6. The duty of the Admonished 7. Resolve some Questions SECT I. The nature of this ordinance partly 〈◊〉 from what already hath been spoken yet for orders sake take this discription 1 It is a reproving of the vices of our brother 2. In love and meeknesse To reclaim him from his sin and reduce him to the obedience of God 1 A reproving of the vices of our brother Admonition supposes transgression and where sin is found reproof ought not to be wanting but it is the vices of our Bâ—other by which we understand the Christian for others would but blaspheme the name of Jesus for whose sake they are admonished to return and repent For 1 The Scripture says a Brother Levit. 19.17 and Mat. 18.15 one of the â—amâ— blood with me begotten by the word of truthâ— whereby â— also was begotten inâ—â— a â—ively hope◠〈◊〉 2 Others would be apt â—â— blasâ—heme the holy name of Christ should a â—urke be admonished to renounce his erroâ—s in matter of fact or the Jew his in regard that the Law of Christ is against them he would but like a swine turn againâ— and rent you 3 Solomon adviseth his Son not to reprove a scorner Prov. 9.8 and Christ counselleth the same Mat. 7.6 those persons who after many admonitions remains incorrigible and mocks at religion when they are desired to be holy are dogs and swine and he that reproves them may get to himself a blot 2 In love and meâ—knesse herein lies the manner of admotion according to that doctrine of that great Gaâ—aliel of the Church St. Paul Gal. 6.1 but of this hereafter 3 To reclaim him c. here is the end both of publick and private teaching admonition hath amendment for its object and its aime if it be received it may turn the offender from his sin to God by mortification if it be slighted it may turn the sinner out of the Church by excommunication Of which hereafter SECT 2. There are many that say with Cain am I my Brothers keeper Gen. 4.9 and by this shifts of this duâ—y but these with the rich Man in torment may remember that they had five yea many brethren Luk. 16.28 Let us therefore in this our day be carefull for our Brothers gooâ— and admonish or warn them that are unruly 1 Thes. 5.14 1 From those places of Scripture that calls to have it and shews us that it was done Psal. 141.5 Easter 4.13 Levit. 19.17 Gal. 2.14 Eph. 5.11 1 Sam. 3.13 Nehem. 13.10 2 Sam. 6.21 All which places with many others gives a clear testimony not only of the duty that it is to be done but that it is profitable if done and dangerous if undone 2 From the growing nature of sin evill men will wax worse and worse admonition may reclaim him now but not afterward a reproof at first may reduce the sinner to obedienceâ— whenâ— stripes afterward may but harden him in his errour to curb sin in the bud or blosome and restrain it in the dayes of youth is an easier task by much then afterward the longer sinne stands like a tree it takes the faster rootâ— and that the longer it runs like a river will wash away banâ—ks and enlarge its dominion let one sin this day goe unreproved it will be afterwards acted with more strength will and delight 3 From that guilt that connivance brings upon a mans self silence is not alwayes a vertâ—e but sometiâ—es a vice when thou hearest or seest a Brother offend be sure that is a time to speak otherwise thou makes it thy own sinne and mayst be judged with him he for begetting of it and thou forgiving it education the sinfull security of old Eli touching his slender reproof given to his sonnes when they had wickedly
by some Hereticks of this generation who dips sometimes the adult by setting them upon their knees and dipping their heads in the baptistâ—ry pronounceth the words of the institution and infants after the same manner where without danger it may be done witness the reformed Churches of Helvet Art 21. of Sax. Art 13. The Assemblies direct Chap. 28 and the Church of England in her Rubrick or book of Common Prayer Quest. 2. Whether Infants ought not to be baptized By infants we understand such as are born of Christian parents unto whom the promise of salvation is only made and given Acts 2.39 The infants of others viz. of Heathens of Infidels being without God are also without Christ and so without hope of Eternal life Ephes. 2 12. That such infants as are born within the pale of the visible Church may be baptized that is dipped sprinkled or any other way decently washed in the name of the Lord appears from these following reasons 1. From the end of that Ordinance there are marks or distinctions that the Church of God ought to be known by and never was without one of which is baptisme as circumcision was to differ the Iew from all that were without God unto which baptisme succeeds as shall anon be proved Now to difference therefore the children of believing parents from the children of such as believe not baptisme may be Administred to them and ought 2. To them the Covenant of grace or promise of remission of sins belongs Act 2.39 the promise is unto you and to your children and to all that are afâ—r off that is the promise of the remission of sin of which baptisme is an outward sign and if our Adversaries were not wilfully blinde they would know what it were to be afar off Ephâ—s 2.13 Now the promise of the forgiveness of sins belonging to infants through the largeness of grace what should hinder but the sign of that ought to be given by the Churches charity And when shall the Adversaries of this truth finde out one place that the Covenant of grace made to believers under the Gospel is not so large as that to believers under the Law which included not themselves only but all their seed Gen. 17.10.11.12 Never Never Never 3. Unto them belongs the Kingdom of Christ Luke 18.15 All the graces that lead to Heaven and all the glory that is in Heaven belongs and is appointed for them and such as them This testimony of him who is Truth it self hath sufficient proof to discover the lawfulness even of Baptisme to such since that is a sign or earnest of their inheritance 4. Infants are Disciples of Christ He that receives one of them receiveth him and it is dangerous to offend one of those little ones that believe in him c. Matth. 18.4 5 6. Of whom doth our Saviour speak this Of that little child before him or of them that are little in the account of the world We say or then we say falsely that he speaks of both and whereas our adversaries then concludes it were dangerous to offend or anger children We conclude with them and truly it is dangerous to offend one of those little ones if it be purely upon the account that they belong to Christ as we know hath been done by Turks Jewes and Papists not otherwise for in some cases that may be a sin even against the Gospel not to offend them 5. Infants under the Law were circumcised therefore under the Gospel they are to be baptized Hence it is that Baptisme is called Circumcision 2 Col. 12. where the Apostle throws off circumcision of the flesh and placeth baptizing in the room of it And as all Iewish Proselytes were circumcised before they were owned as Gods people and therefore called upon to be circumcised so all converted to the Christian Faith were baptized before they were owned or declared Christians though both the one and the other belonged to God by faith before and were therefore called to be baptized In a word let the use and end of Circumcision be inquired after and Baptisme exactly answers it in all points It is true Circumcision was given onely to the Male because the Female was uncapable of it but both Sexes are capable sufficiently of this Sacrament and therefore to be denied to neither Acts 8.12 6. Christ gave commandment that all Disciples should be baptized Matth. 28.9 Disciple all Nations for so it is in the Greek reading Baptizing them teaching them so that all that are Disciples in all Nations are to be baptized And that even Children are Disciples appears Matth. 18.4.5 6. For whosoever receiveth even one of them in his Name receiveth him and he who offends one of them offendeth him of whom can this be said but of Disciples 7. Infants are holy and have the promise of the holy Ghost 1 Cor. 7.14 If the Parent be holy and within the Covenant then the child is holy also to say that by Holyness here is meant not bastards is to say nothing to the sence and scope of the place and to say fondly to preserve their own Diana except Holy in the Language of the Holy Ghost in another place be taken in that sence which they shall never be able to find It is also promised the Beleiver that his child shall have clean water poured upon him which is the Sign and the Spirit powred upon his seed the thing signified by that water Isa. 44.3 Can any man therefore forbid water that these children should not be baptized which have received the Holy Ghost as well as we Acts 10.47 8. From that Opposition made against Christian liberty by some Jewish Zelots may we draw an Argument of weight There were some that were alwayes pressing the point of Circumcision according to the law to have the Christians not altogether to eye Baptisme but with it Circumcision Acts 15.1 Now that Circumcision was administred upon Infants is clear and as clear it is again that the Iewes seeing that liberty that Christians assumed under the Gospel would have had them lay a great part of it aside particularly baptisme which they might have seen believers to administer upon all their seed and this makes them press Circumcision the more eagerly an Argument more then probable that the Christians baptized their Infants in those dayes when that opposition was made 9. There is nothing in the Scripture that makes against it God had but two Churches that of the Iewes in which children and Infants were marked with that Initiatory ordinance of Circumcision and by that were within the Covenant and Members of his house whereby the Parent had this comfort that God was not onely his God but the God of his seed the other Church was that of the Gentiles every member of which is a son of faithful Abraham Now when God made Lawes for the Gospel would he not have in some place or other shewâ— that he intended not the seal of the Covenant which is the
part of the substance of that Sacrament for when the Minister dipping the infant in water or laying of water upon the face of it hath pronounced these words I baptize thee in the name of the Father c. the infant is fully and perfectly baptized so as the sign of the Cross being afterwards used doth neither adde any thing to the vertue or perfection of baptisme nor being omitted doth detract any thing from the effect and substance of it 2. It is apparent in the Common Prayer book that the infant babtized is by vertue of baptisme before it be signed with the sign of the Cross received into the Congregation of Christs stock as a perfect member thereof and not by any power ascribed unto the sign of the Cross. So that for the very remembrance of the Cross which is very precious to all them that rightly believe in Jesus Christ and in the other respects mentioned the Church of England hath retained still the sign of it in baptisme following herein the primitive and Apostolical Churches and accounting it a lawful outward Ceremony and honourable badge whereby the infant is dedicated to the service of him who dyed upon the Cross as by words used in the book of Common Prayer it may appear Lastly The use of the sign of the Cross in baptisme being thus purged from all Popish superstition and errour and reduced in the Church of England to the primary institution of it upon those true rules of doctrine concerning things indifferent which are consonant to the word of God and the judgements of all the Ancient Fathers we hold it the part of every private man both Minister and others reverently to retain the true use of it prescribed by publick authority considering that things of themselves indifferent do in some sort alter their nature when they are either commanded or forbidden by a lawfull Magistrate and may not be omitted at every mans pleasure contrary to the Law when they be commanded nor used when they are prohibited The usual Objection against this harmless Ceremony is this Viz. what need is there of it but if Magistrates should not establish Lawes until every one of their Subjects were rationally convinced of their necessity when should there be Lawes made and many that makes this a sufficient Argument against the Crosse in Baptisme may remember that when they had power and fate at the Helm there were many things commanded of which we might have said What need they To conclude what ever is established by lawful Magistrates we are not to inquire the Reason of it Reason and Religion commanding us to obey without all Dispute for the Lords sake There being many things in the Church of Christ of themselves low and poor yet in regard of others so necessarie that she may say of them as our Saviour said of the Asse The Lord hath need of them Courteous Reader THis following Chapter was not so fully Preached as here handled in regard that the Iniquitie of the Times wherein these things were taught would from this chiefly have concluded the Preachers Malignancy whereby he should have been Crucified by an Ordinance By vertue of that Rule estote prudentes Matthew 10.16 it was passed over in a few words and they so clouded that it might have appeared the Preacher was not willing to be throughly understood CHAP. III. Of Confirmation THis is not here handled as a Sacrament but is placed as the space between the Font and the Table it being a most solemn Ordinance that the Baptized as in the ancient Churches was to be partaker of before he might be admitted to the Sacracrament of the Lords Supper Before we go any further it is necessary to speak something touching the rise of this word Confirmation in the Church which was briefly this In the Primitive Church when there were any persons wiling to imbrace the Christian Faith whether Iewes or Infidels they were not by and by admitted into the Priviledges of the Church but by certain â—teps or degrees set their foot therein 1. By hearing they were admitted to the hearing of the Word taught Catechized or Expounded which was common to them with men of all kinds whether Christians or not yet these were more particularly regarded by the Church and were called Audientes 2. By Catechizing having heard in common with others some grounds of the true faith and liked it they were after admitted in â— peculiar way and performing some Ceremony were admitted both to hear and see more in the Church then the Audientes were had the Principles of Religion taught them by eminent men purposely thereunto appointed who were called Catechista and their Disciples Catechumâ—ni Hence it is said that Theophilus is said to be instructed or as the word Originally is Catechized in the things of Christ 1 Luke 4. 3. By requesting that is having been Catechized and making good progress in the Christian principles and desireing to be owned as professors of the same they desired and required the Sacrament of baptisme which they did by giving in their names to the officers of the Church forty dayes before Easter that and Whitsunday being the publick dayes appointed by the Church for baptizing the Catechumeni and in regard of their number these two dayes being insufficient they set the two days following each of the former for that service apart from this giveing in their names they were called competentes quia nomina dederunt ad baptismum eum simul petebant 4. By baptizing after this upon the aforesaid dayes they were brought to the font or Baptistery and publickly and severally asked Credis in Dâ—um Patrem Believest thou in God the Father c. the party said Credo c. So was baptized and called hence baptizati and looked upon as Members of the body of Christ yet incompleate and imperfect that is weak Christians being newly born 5. By confirming that is having been baptized and so owned as visible Members of the Church they were brought before the Bishop or chief Officer of the place and before him openly making a declaration of his faith and resolution to walk in the same was confirmed by a solemn calling upon God in prayer unto which was annexed the outward sign of imposition of hands by the Bishop that God would strengthen and confirm the baptized in that faith wherein he was baptized and whereof he had made profession after which prayer and imposition of hands he was declared a perfect Church Member that is fitted for the receiving of all Church priviledges particularly the Sacrament of the supper unto which the Church in this had a peculiar respect which is a great confirmer of the faith of the Saints Hence they were called Fideles and were of full age men in Christ Iesus and received Imposition of hands signifying that the Lord blessed them ut pleni Christiani inveniantur This is confirmation and laid down by the Apostle as a Christian Principle