Persis oriens India omnes Barbarae nationes uâ—um Christum adorant unam observant regulam veritatis What were all these but such as after were called VValdenses And in the first ages Pius 2. saith ante concilium Nicenuâ—â— parvus respectus babitus fuerat ad Romanam ecclesiars before the Nicen councill little respect was â—ad to th Church of Rome See this learnedly Demonstrated by the learned Voetius and his reason is good Ignatius Ireneus Iustin. Martyr Clâ—m Alexandr Tertullian Cyprian speak not one syllable of popery or popish articles also Lucian Porphyrius Trypheâ— Cellus Sosymus Symmachus Iulian mockers of Reiligon would have spoken against transubstantiation one body in many thousand places worshipping of dead bones the worshipping of a Tree Crosse and dumbe images and bread a Pope who could not erre and they would have challenged and examined miracles and I adde if they scoffed at the Doctrine of these called after VValdenses as the confession beareth then were the Church of Waldenses though not under that name in their time The Jewes objected against the Fathers Tatian Theophilus Athenages Iustin Tertullian Alexand. Cyâ—rian Chrysostome Isiodorus Hispalensis Iulianus Poâ—nerius They objected all they could devise against the Christian Faith but not a word of poynts of popery now controversed Ergo popery hath not beene in the World then an 188. In the Time of Victor many opposed victors Tyranny and as Plessaeus and Doctor Molineus saith were called Schismaticks therefore and excommunicated Neither can Gretserus nor Bellarmine defend this but by lies and raylings Yea from the 4. to the 7. age saith Voetius produce one Martyr professor or Doctor See Augustine de side ad Petrum Ruffinus his exposition of the Creed Gâ—nnadius of the Articles of the Church Theodoret his Epitome Divinorum decretorum Cyrillus his tract de fide and produce one holding the popish Faith Clemens Romanus and Elutheriâ—s in the Epistle to the Bishops of France maketh all Bishops pastors of the Church universall Any who readeth Greâ—serus against Plâ—ssie may see in the 4. age that Baronius and Bellarmine cannot desend that appeale was made to the Pope in the councell of Carthage yea the Popes Legate brought Apiarius to the Councell that his cause might be judged there becausâ— the Pope could not judge it and that the Councell of Chalcedon was per precepta Valentiniani convened and that Canstantinople was equall with Rome That Simplicius Gâ—lasius and Symmachus were Judges in their owne cause and that Hormisda an 518. had no command over the Oâ—ientall Churches as may be seene in Baronius So Pelagius the 1. Ioan. the 3. and Pelagius the 2. were refused the honour of universall Bishops and could not helpe the matter See Gretser and Honorius must be defended as not denying two wills and two natures in Christ. See what saith Bâ—ronius of this The councell of Constantinople would not receive the worshipping of Images The best part of the Western Churches were against it The Churches of France Germany Italy Brittaine The councell of franckford of Paris so did they all refuse the power of the Pope So Occam Gerson Scotus in most poynts were not papists Nor Cajetan Contaren Almâ—in Ioa Major Caranza Therefore said Thuanus the Doctrine of the VValdenses were now and then renewed by 〈◊〉 and Hus and when Hildebrand came in all know what wicked new poynts hee brought in as in the Tomes of the councells may bee seene and Onuphrius sayth quod major pars antea parum in usu fuerit The greatest part of his novelty not heard before or little in use His Tyranny upon the consciences of Church-men forbidding marriage and over the Lords people may be seene in Sleidan In Lampadius and his forme of excommunicating the Emperour as it is written by Beruriedenses and Sigonius also Aventinus Gerochus Reicher spergeâ—sis Orthuinus Gratius and others can tell But ere I speake of this monster head I should not have omitted humble Stephanus the 5. To whom Lodovick the Emperour descending from his Horse fell down upon the Earth thrice before his feete and at the third time saluted him thus blessed be the Lord God who commeth in the Name of the Lord and who hath shined upon us As Theganus saith that Pashalis excuseth himselfe to the Emperour Lod. That hee had leapen to the Popedome without his authority which saith this headship is not supreame as Aimoinus saith who was a murderer of Theodorus The Roman Churches Seale-keeper and of Leâ— for having first put out their Eyes hee then beheaded them say the same Aimoinus Gregory the 4. caused Lodovick the Emperours sons to conspire against the Father and was upon that plot himselfe Sergius the 2. made an act that a Bishop should be convinced of no fault but under sevety and two witnesses Siconulphus a Prince desiring to have this Popes blessing came to Rome and kissed sayth Gretserus after Anastasius his precious feete Anguilbert Archiepisc. Mediolanensis departed out of the Roman Church for the pride of Rome and Simon of Sergius sayth Sigonius It was ordinary for all sayth Anastasius to kisse the seate of Leo the 4. Platina saith hee was guilty of a conspiracy against Gratianus a godly and worthy man to expell the French-men out of the Kingdome and bring in the Grecianeâ— Gretser the Jesuite saith their owne Platina is a Lyer in this Wee all know there was an English Woman-Pope called Ioanna betwixt Leo the 4. and Benedictus the 3. Bellarmine Baronius Gretser Lipsius will have it a fable Platina a popish writter is more to be believed then they all for hee affirmeth it as truth A great schisme arose in the Church because Benedictus the 3. was chosen Pope without the Emperours consent The Emperour did hold the bridle and lead the Horse of Nicolaus the 1. Gretser cannot deny this hee defended and maintained Baldvinus who was excommunicated by the Bishops of France because he ravished Iuditha the daughter of Câ—rolus Calvus Hee pleaded that there was no reason but the decretalls of the popes should be received as the Word of God but because they were not written in the bookes of Church-Canons for by that reason some bookes of the old and New Testament are not to be received as Gods Word Grets said these Epistles were equall with Gods Word and said they had neither these Epistles nor the Scriptutes authority from the holy Spirit but from the Church That the church was foure hundred yeeres ignorant of the authority of the Scriptures that hee himselfe was Jehova eternall and that Gratianus had inserted it in his distinct 96. That hee was God Adrian the 2. approved of Basilius his killing of Michael the Emperour his Father Onuphrius who observeth 26. Schisms of antipopes thinketh Schismatick Popes no popes as Benedict 5. and
10 Honorius 2. Clement 3. Gregor 8. Celestinus 2 Victor 2. Some Popes have beene declared Hereticks by papists as Gregorius 12. Benedictus 13. In the councell of Pisaâ— and Iohn 23. In the councell of Constance moreover Bonifacius 8. Sergius 3. Benedictus 7. Eugenius 4. Iohn 9. and Iohn 22. had no tolerable measure of learning to be priests how then could they be universall prophets who could not erre Liberius was an Arrian as Athanasius and Alphons saith Zepherinus was a Montanist as Tertullian saith Honorius was condemned for saying Christ had but one will in generall councells at Constantinople Marcellinus sacrificed to Idolls as Bellarmine confesseth faelix was an Arrian and consecrated by an Arrian Bishop as Hieronim saith Anastasius was a Nestorian as Alphonsus saith Iohn 22. said soules did not see God untill the Resurrection as Erasmus saith Innocentius 1. ordained the Eucharist to be given to Infants as a Jesuite saith to wit Maldonatus All this is observed to prove the Church could not be in the Pope 2. That the Waldenses were opposers of the pope whose confession is set downe by Gulielmus Reginaldus Turco-papista as Vsserus saith and cast to by the Jesuite Gretser to the end of Peter Pilichdorffius his Treaties contra Waldenses and by Reinerus contra Waldenses Their confession containing a condemning of the popes Supremacy unwritten Traditions worshipping of Images Invocation of Saints c. and all the Articles of popery We know how well Calvin thinketh of their confession The slanderous Grâ—tser saith that Wicliffe renewed their errors and taught this Article Dâ—uâ— debet obedire diabolo God should obey Satan But that faithfull witnesse of Christ hath no such thing in his writtings Many other poynts are objected to the Waldenses but Thuanus saith Reliqua quae à Waldensiâ—us affing untur per invidiam assinguntur Other lies and false Doctrines are laide upon them but the Magdeburgenses set downe faithfully the Articles that they held which wee owne as the Truth of God What Sanderus Coccius and Parsonius objected to them that they Taught that carnall coâ—cupiscence was no sin 2. That all oathes in any case are unlawfull 3. That the Magistrate may not use the sword 4. That the Apostles Creed is to be contemned these and other calumnies are well refused by Usser and proved by the Testimony that Papists gave of the Holy life of the Waldenses to bee but Lies and meere calâ—mnies These who of old saith Serarius were called Berengariani from Berengarius are this day called Calvinists and these who are this day sayth Ioan Wendelstonus called Protestants are novi sâ—n Gâ—rmanici Waldenses The new Waldenses of Germany Nec vero saith Usser citing the foresaid Authors justam aâ—lâ—â—c causam videre pâ—ssimus quamâ—brem horum majnum pudere nos debcat we neede not thinke shame of our forbearers the Waldenses Whether did Berengarius feare Leo the 9. his unjust sentence of excommunication but contrary to Victor the 3. he did stoutly plead that the Eâ—ements were a figure or signe of the body and blood of Christ Ar. 1056. And before Nicolâ—us the 2. in a Synod at Rome before 113. Bishops for the space of seven dayes hee pleaded the same cause So saith Albericus Diacon Cassinens and Carolus Sigâ—nius Yea and hee lest behind him in his age multitudes of his followers so as Rome was not able to suppresse the visible Church ever since her Cedar branches did spring up to the Cloudes And we know that the Faith of the Councell of Trent as pressed by Oath prescribed by Pius 4. and by the command of Gregorius 13. was not in the World the 10. age Ambrosius Catharinus Martinus Isengrenius Contarenus the Sorbonists of Paris and the Doctors of Venice in many substantiall poynts contradicted the Church of Rome yea Thuanus and the Bishop of Spalato teach that after the councell of Trent the Reformation spread through the Christian World In the 12. and 13. ages the Doctrine of the Waldenses of Wicliffe and Berengarius did grow but few did write saith Voetius in these times because of heavy persecution multitudes in Germany Austria Moravia Silesia Leiden Collen Osenbruge and many other parts opposed popery Now we say there were multitudes professing the Truth both of Doctors Fathers and witnesses opposing the Roman Church and what calling the Church of Rome gave to our reformers must be measured by the best of the Church consenting to their câ—lâ—iâ—g for wee are not to thinke that all professed popery but many of the gu des opposed many were burdened in 〈◊〉 and yet out of weakenesse durst not professe because of the 〈◊〉 â—â—eaâ—nesse 3. They durst not write and preach ag 〈…〉 n of the time 4. Many were simple many 〈◊〉 3. 〈…〉 Luther and Zuinolius had their whole calling from the 〈…〉 yeâ— think we not that calling no calling but that it hath that which â—ssentially constituteth a Ministe 1. Câ—j phas entered most câ—râ—nâ—â—ly to the Priesthood by the favour of men and to bee High-Priest for one yeare contrary to the Law which ordained the high-priest to remaine for his lifetime But as Iosephus said Toletus Cajetan Maldonat Iansonius yea and our owne writers Calvin Marlorat Musculus Rollock Bullinger observe all was done by the will and lust of men yet Cajaphas was the high-priest and prophecied which is a specifick act of a called Prophet John Ex. 51. 52. It is said he prophecied as high-priest 2. The Scribes and Tâ—aisees set in Moses chaire and are to be heard Mat. 23 1. In so far as they teach Gods Truth and yet their entry to their calling was corrupt if it be true that diverse say that Christ John 10 calleth the Scribes and Pharises Theeves and Robbers because they came not in by the doore but climbed up another way but however there was corruption in the way of their comming to the chaire for they leavened all other the Ordinances of God and the high priest was entered a false way the rest of the Rulers could not come but in a corrupt way But though Augustine and Clemens Alexaâ— expound the place John 20. of such as want a lawfull calling but then the place cannot agree with Scribes and Pharisees which seemeth to fight with the course of the Text. But our Interpeters Brentius Bâ—zâ— Rollocus expound the place of these who preach not Christ soundly and to be the doore and the foundation but humane Traditions and yet had a calling and the Text saith so much where v. 9. Salvation is promised to every one who entereth in by Christ the doore now salvation is not promised to a man because hee hath a lawfull calling to the Ministery hee may have that and yet bâ—e a Child of perdition
testium veritatis They loose the subjects from the oath of fidelitie Lodovick the fourth answering the calumnies of John the 22. saith it is against all Law that the Emperour hath no imperiall authoritie and power except hee bee anointed conâ—eâ—rated and crowned by the Pope he citeth their owne Law on the contrary That Joannes the 22. saith the Emperour insinuateth in his Bull that hee is universall Lord in both temporall and spirituall matters Bonifacius the eighth setteth out a Bull against Philip the Faire Philippus Pulcher King of France as saith Stephanus Aufrerii and speaketh thus that he is universall Lord of the earth in both temparall and spirituall thingâ— Bonifacius Episcopus servus serâ—orum dei Philippo Frâ—n 〈◊〉 regi deum time mandata ejus serva seire te volumus quod in spritualibus temporalibus nobis suâ—es benificiarum preâ—endâ—â—â— ad te câ—â—â—io nuda spectet c. Beleeve if ye will that Constanâ—â—â—â— gave to the Popes of Rome freedome and immunity from the imperiall Laws and that he gave to the Pope the territories of Rome and the City of Rome the Seat of the Empire to be Peter the fishers patrimony and this say they Constantine gave to Silvester which is the Patrimony of the Crowne and the very Empire it selfe given to Peter we teach no such Kingly power given to Church-men and judge this donation to be a forged lye invented by Papists because they are their owne witnesses of this donation For Hieronymus Paâ—â—â—us Cathâ—lanus a Lawyer and Chamberlaine to Pope Alexandâ—r the sixth saith exprelly there was no such donation made by Constantine And because those who are most diligent observers of memorable antiquities speake nothing of this donation as neither Eusebius nor Hieronymus nor Augustine nor Aâ—brase nor Basilius nor Chrysostome nor Ammianus nor Histeriâ— Tâ—ip â—â—tita nor Pope Damasus in his Chronicle nor Beda nor Orosâ—us it is but a dreame yet it is certaine that three hundreth veares after Constantine the Emperours keeped Rome and the Townes of Italy by their presidents and deputies as may be seene in Justiniâ—n And this they did to the time of Innâ—â—â—ntius the second as Chronicles doe beare 6. Wee doe not teach that Church-men are loosed from the positive Lawes of Emperours and Kings Bellarmine saith that the Magistrate can neither punish Church-men nor conveene them before the tribunallâ— so Innocentius the third saith the Empire is not above the Pope but the Pope is above the Empire And Bonifacinâ— the eighth saith all upon hazard of their salvation are subject to the Pope of Rome who hath the power of both swords and judgeth all and is judged by no man Now it is knowne to 〈◊〉 Nicanor that the Prelats of England and Scotland in their high Commission had the power of both swords and that by Episcopall Lawes the Primate 〈◊〉 all the 〈◊〉 and is judged by none and who but he and who ever spake as Suarez That Church-mâ—n 〈…〉 co 〈…〉 against Princes even to detbrane them And as he saith 〈…〉 by divine Law the Pope is eximed from aâ— Laws of Princes and shall we in this beleeve Bellarminâ— Sato â—â—â—etanus Turrecremata Grâ—gâ—rius de Valent. Suaâ—â—â—â— and then forsooth they bring us their Canon Law to judg the Law of God to prove it because it is said by their Silvester nemo judicabit primam â—dem and their Gratian learned this jus divinum this divine Law from Innocentius the Pope And what they alledge for Peters exemption from paying tribute will exime all the disciples and so all Church-men by divine right from the Lawes of Princes Yea all Clergy-men say they by a divine positive Law are eximed from the Laws of Magistrates So saith Suarez Bellarmine and the 〈◊〉 of Rbeimes but with neither conscience nor reason And contrary to their owne practise and doctrine For Paul will have every soule subject to superiour Powers and except the Roman Clergy want Soules they must also be subject Salomon punished Abiathar Josiah burnt the bones of the Priests upon the Aâ—tar Christ subjected himselfe to his Parents payed tribute to Caesâ—r and commanded Scribes and Pharisces to doe the like Matth. 22. Willing that they should give to Cesar those things which are Caesars Paul appealed to Caesars Tribunall and Rom. 13. as many as may doe evill as many as are in danger of resisting the power are to be subject Rom. 13. 4. 2. but Church-men are such therefore they are subject Agatho Bishop of Rome writing to Constantius the Emperour calleth himselfe imperii famulum a Subject of the Empire and saith pro obedientia quam debuimus Leo submitted himselfe to Lodovick the Emperour The Clergy of Constantinople may be conveened before the Patriarch or President of the City See the Law And and Bishops Clerks Monkes c. for criminall causes are judged by the Presidents If a man have a suit with a Clerk for a money matter if the Bishop resuse to heare tunc ad civilem judicem c. say they Sigebertus as also Luitprandus doth witnesse that the Bishops of Rome were compelled to pay a certaine summe of money to the Emperors to be confirmed in their Bishopricke evâ—n till the yeare 700. Leo the fourth who is canonized by Papists as a Saint writeth to Lotharius the Emperour that they will keepe the Emperors Lawes for ever and that they are lyars who say the contrary Arcadius made a Law that if a Priest were found to be seditious and troubling the publick peace he should be banished an hundred miles from that place But how farre Popes have surpassed bounds in these see their blasphemies As they say God should not have beene discreet nisi potestatem Pontifici super principes contulisset except he had given power to the Pope above Princes Also Papam superioritatem habere in imperatorem vacante imperatore imperatori succedere Also Papa habet utriusque potestatis temporalis nempe spiritualis Monarchiam Also Quanto sol lunam tanto Papa superat Imperatorem The Pope is above the Emperor and succeedeth to the Emperors throne when it is vacant and he is as farre above the Emperor as the Sunne is above the Moone The Pope also h in the Nativity night blesseth a Sword and giveth it to some Prince in signe that to the Pope is given all power in heaven and in earth 7. The Pope may loose all Subjects from their oath of Loyalty and may command that a Jesuite stabbe or poyson a King when he turneth enemy to the Roman Faith All these Satan and envy it selfe cannot impute to our doctrine Let Lâ—simachus the Jesuite heare this and see if his owne little Popes the Prclats doe not teach or aime at all these points against the Kings of the earth CHAP. 7. SECT 1. Of the way of
Reformation of the Congregations of England IN the first article the Author acknowledgeth the Church of England was once rightly and orderly gathered either by Apostles â—â— apostolick men whether Philip or Joseph of Arimathea or Simon Zelotes as we may read in Fox c. Sothat all the worke now is not to make them Churches which were none before but to reduce and restore them to their primitive institution Answ. Though the Churches of England were planted by the Apostles yet since Popery universally afterward prevailed in both England and Scotland as Beda and Nicephorus and ancient histories witnesse we thinke by our brethrens grounds England losed the very essence of a true Church So that there be neede of the constituting of a new Church and not of simple restitution to the first restitution 1. Because the Congregations wanteth the essentiall constitution of right visible Churches as you say 2. Because you receive none comming from the Church of New-England to the seales of the Covenant because they are members of no visible Church Sect. 2. Certaine propositions tending to Reformation In the third or fourth Proposition the Author condemneth Laicks Patronages 2. Dedicating of Lands to the Ministry to these adde what the Ministers of New-England say in their answer to the thirty two Questions sent to them from Old-England where they condemne stinted maintenance Though the right of Church Patronages were derived from Romulus it is not for that of noble blood â—or Dionysius Halicarnasseus saith Romulus instituted Patronages when he had divided the people in noble and ignoble called Patricii Plebeii But this Patronage was civill and when servants and underlings were hardly used it hath a ground in nature that they choose Patrons to defend them therefore hee who gave libertie to a a servant amongst the Romans was called a Patron and he who defended the cause of the accused as Valla saith was called a Patron If it bee said that the servant was the proper goods and part of the Masters patrimony because hee might sell his servant and therefore there could bee no Law given to prove men may limit the dominion of the master over the servant I answer the servant was a part of his masters patrimony but a part thereof for sinne not as his Oxe or his Asse is a part of his patrimony therefore by the Law of nature whereby the weaker imploreth helpe of the stronger as the Lambe seeketh helpe from the mother and the young Eagle from the old the slave might well have libertie to choose a Patron and this is a ground that the Magistrate the Churches nurs-father by office should plead the Churches cause as her Patron and every one in power is to defend the Church in her liberties and patrimony and therefore in the Apostles time when holinesse and the power of Religion did flourish and was in court there was not need of any positive civill or Church Law for a Patron to the Church every beleever in power is oblieged to defend the Church but when men became Vulturs and ravenous birds to plucke from the Church what was given them the Councell of Millian in the yeare of God 402. wherein some say Augustine was president under Honorius and Arcadius some holy and powerfull men were sought from the Emperour to defend the Church in her patrimony and rights against the power and craft of avaritious men and they were called Patrons and the same was desired in the first Councell of Carthage but with the Bishops advice cum provisione Episcoporum Hence it is cleare patronages from their originall were not Church priviledges and Bishops being a part of the Church could not be the Patrons quia nemo sibi ipsi potest esse patronus and for this cause that learned thinketh this was the originall of Church Patronages but the Patrons have beene chosen with consent of the Church hence they were not as our Patronages are now which goeth 1. by birth 2. and are a part of a mans patrimony and civill thing that the Patron hath right unto under the Kings great Seale but as a Minister is not a Minister by birth neither was a Patron a Patron by birth and from this wee may collect that the Patrons right was but a branch of the Magistrates right and accumulative not primitive and that hee could take nothing from the Church and 〈◊〉 lesse might the Patron forestall the free election of the people by tying them and their free suffâ—ages to a determinate man whom hee presented and it is not unlike which Aâ—entinus 〈◊〉 when Bishops gave themselves onely to the Word of God to preaching and writing bookes in defence of the truth the Emperour tooke care that they should bee furnished with food and â—aiment and therefore gave them a pâ—tronus quem 〈◊〉 patronum curatoremque vocabant whom they called a patron and here observe the Bishop of old was the client and the sonne and Pupill now hee must bee the Patron and Tutor and therefore in time of Popery Antichristian Prelates would bee Patrons both to themselves and to the Churches But this seemeth not to bee the originall of patronages because this ground is common to all Churches but not all but onely some certaine Churches have patronages therefore their ground seemeth rather to bee that some religious and pious persons founded Churches and dotted and mortified to them benefices and the Church by the Law of gratitude did give a Patâ—onage over these founded Churches to the first foundators and their heires so as they should have power to nominate and present a Pastor to the Church But there were two notable wrongs in this for 1. If the fundator have all the Lands and Rents in those bounds where the Church was erected hee is oblieged to erect a Church and furnish a â—â—pend both by the Law of nature and so by Gods Law also Ergo the Church owe to him no gift of patronage for that nor is hee to keepe that patronage in his hand when hee erecteth a Church but and if hee being Lord heritor of all the Lands and Rents both erecteth a Church and dotteth a stipend sub modum eleemosynae non sub modum debiti by way of almes not by way of debt then is there no gratuitie of honour nor reward of Patronage due to him for almes as almes hath no reall or bodily reward to bee given by those on whom the almes is bestowed but onely the blessings of the poore Joh 31. 20. it being a debt payed to God hee doth requite it And Calderword saith no wise man would thinke that the Church men should allure men to found Churches and to workes of Pietie by giving them the right of presenting a man to the change and also hee would call it Simonie not pietie or religion if one should refuse to doe a good worke to the Church except upon so deareâ—t rate and so hard a condition as to
and when they refuse him againe and cast him off they take not pastorall authoritie from him for they cannot take away that which they cannot give he remaineth a Pastor though they cast him off as a Colledge of Physitians do promote a man to be a Doctor of Physicke to cure diseases a towne calleth him to be their Physitian he may yet exercise acts of his calling and ex officio as a Doctor upon other cities and inhabitants of the countrey and when the city who choosed him for their physitian doth cast him off they take not from him the office of doctorship which the Colledge of Physitians conferred upon him for they cannot take from him that which they cannot give to him Yea if any of another flocke shall come and heare the word the Pastor offereth all in one pastorall sacrifice to God in prayer though there be many of another Congregation in the Church hearing yea strangers beleevers communicate with him at the same Table yet is he not their Pastor If a Pastor of a Congregation die or be sicke shall the children of beleevers yea shall converted Pagans being desirous to be baptized be defrauded of the comfort of Baptisme and of the Lords Supper for no fault in them but onely because their Pastor is dead may not the Congregation by their desires and requests appropriate the office of Pastors of another Congregation in some particular acts to their necessitie yea is not their receiving of his ministry in that act when their Pastor is dead a calling warranting him to officiate hie nunc even as the desires and choise of his owne flocke electing him to be their constant Pastor gave him a calling to be their Pastor constantly and in all the ordinary acts of his calling yea and it is sure as the holy Ghost set him over his owne floeke in ordinary because they choosed him to be their Pastor so that same holy Ghost set him over this other Congregation in this act to preach and administrate the sacraments to them in this exigence of the death of their Pastor for God who ruleth officers and disposeth of them in his house disposeth of particular Acts of his owne officers and he is sent as a pastor from God to speake to the stanger hic nunc and to worke his heart to the love of Christ and that as a Pastor no lesse then to his owne flocke except we destroy communion of gifts and of Pastorall gifts Paul by the holy Ghost was made the Apostle of the Gentiles Peter of the Jewes Gal. 2. 8. yet Peter as an Apostle preached to and baptized the uncircumcised Gentiles Act. 10. 11. and Paul exercised his office of an Apostle upon the Jewes also both by preaching and baptizing as the history of the Acts chap. 16. chap. 17. and other places may cleare Rom. 1. so that the contrary doctrine is a new conceite not of God and against the pastorall care of bringing in soules to Christ. Quest. II. Whether or no children be received into the visible Church by Baptisme In this Chapter the Author will not have persons of approved pietie and baptized to be within the visible Church and the Author of the Apologie saith We doe not beleeve that children are received within the visible Church by baptisme for if they be not in Christs Church before they be baptized what hath a Minister to doe to baptize them who are not of the Church and if they be within the Church before baptisme how shall they be received in the Church by baptisme if you say they may be received that is declared by baptisme to have beene received into the Church by the Covenant of their fathers We demand into which Church not into our owne Church for their parents were never members of a Church and we cannot put the seale of God upon a falsehood not into the Church from whence their fathers came for we know not whether their fathers were casten out of the Church or not Some considerations are here to be set downe 1. Baptisme is not that whereby we are entred into Christs mysticall and invisible body as such for it is presupposed we be members of Christs body and our sinnes pardoned already before baptisme come to bee a seale of sinnes pardoned but baptisme is a seale of our entry in Christs visible body as swearing to the Colours is that which entreth a Souldier to be a member of such an Army whereas before his oath he was onely a heart friend to the army and cause 2. Baptisme as it is such is a seale and a seale as a seale addeth no new lands or goods to the man to whom the Charter and seale is given but only doth legally confirme him in the right of such lands given to the man by the Prince or State yet this hindereth not but baptisme is a reall legall seale legally confirming the man in his actuall and visible profession of Christ remission of sinnes regeneration so as though before baptisme he was a member of Christs body yet quoad nos he is not a member of Christs body visible untill he be made such by baptisme 3. This question toucheth the controversie anent the efficiencie working and operation of the Sacraments of which I give a tast shortly Sacraments are considered as Sacraments in abstracto in genere signâ—rum the reprobate doe receive holy Seales and Sacraments else they could not be said to prophane the holy things of God and so they may be Sacraments and worke no grace either by themselves or from God all operation from or about the Sacrament then must be accidentall to a Sacrament 2. Sacraments are considered in concreto according to all which they include in their use to wit as they consist of the signe the thing signified the institution of God and the promise of grace and in this meaning Altisiodorensis as I conceive maketh the Sacraments not efficient causes of grace yet materiall causes containing grace uti vas medicinam so the Scripture saith Baptisme saveth as the Physitians glasse cureth the disease and Guliel Parisiens said not ill that the Sacraments have a power to obtaine grace by faith and prayer that is being used in faith and sincere calling upon God they obtaine grace so to speake accurately this is all about the Sacrament rather then from the Sacrament to which sense Durandus Occam Gabriel Biel Aliacensis doe deny the Sacraments to be Physicall instruments producing grace in a Physicall way though Papists cry out against our Divines for teaching so onely they say God at the presence of the Sacrament produceth grace of his meere free will ad praesentiam Sacramenti operatur deus gratiam ex solâ liberâ suâ voluntate And for this cause Gregorius de Valentia saith these Schoolemen nihil amplius tribuere Sacramentis quam haeretici tribuunt give no more to the Sacraments then hereticks give yet Vasquez and a Jesult
professor at Rome Joan. de Lugo teach that the Sacraments are morall causes of grace but not physicall It is grosse that Henricus saith that God createth grace per tactum Sacramentorum by the touch of the Sacraments as Christ cured the Leper by the touch of his hand for Sacraments are not miracles as Papists say Phisicke worketh upon a mans body when he sleepeth so doe Sacraments justifie and worke grace ex opere operat◠though the faith of the Sacrament-Receiver doe worke nothing at all 4. Sacraments are considered 1. As holy signes 2. As Religious seales 3. As instruments by which faith worketh 4. As meanes used by us out of conscience of obedience to Christs commandement who hath willed us to use them Sacraments as signes are objective and morall causes exciting the mind as the word doth in a morall way they represent Christ and him crucified and this Sacraments have commune with the word The Sacrament is a visible word teaching us 2. Sacraments have the consideration of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tantum they be seales and not teaching and representing signes onely this way also they have no reall or physicall action in them or from them for a seale of a Prince and State as it is such conferreth not an acre or rigge of land but it is a legall Declaration that those lands written in the body of the Charter doe duely belong to the Person to whom the Charter is given But Arminians do here erre as Episcopius and also Socinus and Smalcius who teach that the Sacraments be nothing but externall rites and declarative signes scadowing out Christ and the benefits of his death to us because they find a morall objective working in the Word of God but a substantiall and Physicall working betwixt us and Christs bodie they say is ridiculous but they would remember that this is an insufficient enumeration the seale of a Kings Charter hath besides a morall action on the mind by bringing to the mind such lands given to such a man and so the seales worketh upon the witnesses or any who readeth the Charter as well as upon the owner of the Charter I say beside this the seale hath some reall action I grant not in it but about it and beside it for it sealeth that such lands are really and in effect given by the Prince and State the action is about the seale not in or from the seale When a Generall of an Army delivereth the keyes of a Castle to a Keeper thereof he saith I deliver the house to you when he delivereth the Keyes onely Physically and not the stones walls or timber of the house by a Physicall action or Physicall touch contactu Physico yet in delivering the keyes he doth really deliver to him the Castle but in a legall and morall way Arminians and Socinians may see here that there is neither an action by way of naked representation and teaching for the Sacrament is a teaching signe to the beholders who receive it not nor is it a Physicall action as if Christs Physicall body in a Physicall way were given yet it is an action reall and morall so the Sacraments are signes exhibitive and not naked signes Our brethren doe side with Arminians and Socinians who so often teach that Sacraments make nothing to be what they were not but onely declare things to be what they are It is true the formall effect of a Sacrament is to seale and confirme to seale and confirme is but a legall strengthning of a right and not the adding of any new thing Yet in this the Sacrament differeth from a seale 1. That to a civill seale there is not required the beleeving and faith of the owner of the Charter to make the seale effectuall for whether the Lord of the lands beleeve that his seale doth confirme him in the lands or not the seale of it selfe by the Law of the Prince State maketh good his right to the lands but Sacraments doe not worke ex opere operato as civill seales doe worke even as Physicke worketh upon the body without the faith of the mind though the man bee sleeping Hence the third consideration of a Sacrament as an instrument Faith in and through the Sacrament being wakened and stirred up layeth hold upon Christ his death and benefits and for this cause there is a reall exhibition of the thing signified and the Sacrament is an exhibitive seale 4. The Sacrament in the use is considered as wee use it in obedience to God who saith in the Lords Supper Do this in remembrance of me and in this it differeth from a civill seale also The Prince doth not conferre a seale to confirme a man in his land upon condition that he will make use of it otherwayes it shall be to him as no seale But God hath given the scale of grace upon condition that wee make use thereof in Faith else the Sacrament is blanke and null Therefore if you beleeve and not otherwayes the Sacrament of the Supper sealeth and confirmeth you in this that Christ is given already and is in the present given to be nourishment to your soule to life eternall and so oft as you eate the certioration and assurance groweth and the faith is increased and a further degree of a communion with Christ confirmed but it is not so in civill seales though yee repeate and reiterate the same seale of lands ten thousand times it never addeth one aker more to the in heritance because the repetition of a civill seale is not commanded under the promise of addition of new lands nor is it commanded as obedience to the owner of the Charter that hee should make use of the seale but from the using in faith the Sacrament we receive increase of Grace and a Sacramentall Grace Hence Baptisme is a seale of our incorporation in Christs visible Church 1 Cor. 12. 13. For by one spirit we be all baptized into one body whether we be Jew or Gentile or whether we be bound or free Act. 2. 41. Then they that received the word were baptized and the same day there were added unto them three thousand souls so Matth. 28. 19. the taught Disciples are to bee baptized in his name Act. 8. 38. Philip was this way received in the Christian Church and Cornelius Act. 10. 47. and Lidia Act. 16. 15. and the Jaylor vers 23. 2. That which distinguisheth by a visible note the Church as visible from the invisible Church and from other visible societies and sealeth our visible union with Christs body that is the seale of our entry in the visible Church but baptisme is such Ergo. 3. What circumcision was to the Church of the Jewes that baptisme is to the Christian Church because in re significatâ in the thing signified and inward substance of the Sacrament they were both one Col. 2. 11. 12. Phil. 3. 3. But circumcision was a seale of the