them Mr. Dod. Filius tuus filia tua Intelligit cos qui ob aetatem legis intellectum nondum habent quos arcere ab operis debent parentes Grotius Man and maid-servant because commonly some lucre is gotten by their labour Iumentorum à laboribus cessatio ideo praecipitur 1. Ut ita assuesierent miscricordiae Dum enim jubebantur ipsis jumentis quietem concedere discebant erga homines mitius agere Prov. 12. 10. 2. Et maximè ut ipsi Israelitae Sabbatho quicsc repossint non cuim potuissent à laboribus cessare occupati regendis jumentis Exod. 23 12. Rivetus * This reason drawn from Gods resting upon the seventh day must be deduced not from Gods act in resting upon that day but from the consequent of that rest the honouring of that day by his resting therein Mr. White on the fourth Commandment There are ten words or sentences of which if we take away this there will be but nine Exod. 34. 18 20. 2. Adam in innocency kept a Sabbath Gen. 2. 3 15. therefore much more should we the Apostles in taking this day and giving it the name of the Lords day Apoc. 1. 10. as before it was called the Lords Sabbath and ordaining publick exercises Act. 10. 7. and private 1 Cor. 4. 2. 3. As they did shew that in the particular seventh day it was ceremonial so in the common necessity it was perpetual according to equity 4. As Calvin saith unto the Papists of the second Commandment who also said that was ceremonial and abolished As long as we feel the grosnesse of our nature to invent false worship framing images of God so long that must remain to humble us even so as long as we do feel our corruption in accounting the Sabbath unpossible and so omitting and profaning it so long we will hold it to be perpetual Fenners Table of the Princip of Religion The Sabbath includes two respects of time First the quotum one day of seven or the seventh day after six daies labour Secondly The designation or pitching that seventh day upon the day we call Saturday Whether this day was in order the seventh from the Creation or not the Scripture is silent for where it is called in the Commandment the seventh day that is in respect of the six daies of labour and not otherwise and therefore whensoever it is so called those six daies of labour are mentioned with it The example of the Creation fâ— brought for the quotum one day of seven and not for the designation of any certain day for that seventh Mr. Mede on Ezek. 20. 20. Seneca inter alias civilis Theologia superstitiones reprehendit etiam sacramenta Iudaeorum maxime sabbata inutiliter eos facere affirmans quod per illos singulos septem interpofitos dies septimam ferè partem aetatis sua perdant vacando multa in tempore vergentia non agendâ— laedantur August de civit Dei l. 6. c. 11. Dies Dominica dicitur eadem ratione qua Sacra Eucharistiae caena vocatur caena Dominica 1 Cor. 11. 20. quia scilicet à Domino nostro Iesu Christo suit instituta ad eundem etiam Dominum in sine usu debet referri Ames medul Theol. l. 2. c. 15. It was a usual question put to Christians Dominicam servastis and their answer was Christianus sum intermittere non possum Est observationis Apostolicae verè divinae Beza in Apoc. 1. Coloss. 2. In the reign of Henry the third a Jew fell into a Jakes at Tewkesbury to whom it being offered to draw him out it being Saturday the Jews Sabbath he refused lest he should pollute the holinesse of the day Sabbata sancta colo de Stercore surgere nolo The thing coming to the chief Lord of the Country he commanded they should let him lie the next day too for the honour of the Lords day the Christians Sabbath lest he should profane it so by abiding in it that day also he perished Sabbata nostra quidem Salomon celebrabit ibidem In Constantinople and all other places of Turkis I ever saw three Sabbaths together in one week the Friday for the Turks the Saturday for the Jews and the Sunday for Christians but the Turks Sabbath is worst kept of all for they will not spare to do any labour on their Holy-day Lithgows nineteen yeers Travels part 4. * The godly Jews had their preparation for the Sabbath that nothing might disturb the holy rest ensuing Mat. 27. 62. Mark 15. 42. We must prepare for the Sabbath before it comes 1. By preventing all lets and incumbrances which on that day might hinder us in Gods service publick or private 2. We must in a godly manner prepare and fit our selves in soul and body so as on that day we may give most glory to God and receive most good and comfort to our souls Ad hujus diei rectam observationem duo sunt necessaria quies quietis illius sanctificatio Quies qua requiritur est cessatio ab omni opere quod exercitiis cultus divini poneret impedimentum Sanctificatio hujus quietis ac diei est applicatio nostrum ipsorum singularis ad Deum illa die colendum quod innuitur illis ipsis phrasiâ—us Sanctificavit illum diem Sabbathum est Jehovae Deo tuo Ames Medul Theol. l. 2. c. 15. * Opus nostrum vocat quod facimus nostri causa hoc est propter nostrum lucrum mercedem Commodum hoc autem proprium est servorum servilia ergo haec opera quae scilicet lucri nostri causa fiunt ad seculum hoc pertinent eoque verè nostra concedit fieri intra sex dies cavet verò ne fiant die septimo Zanchius in quartum praeceptum Mat. 12. 10. 12. Luke 13. 12. John 5. 8 9. 9. 14. The Apostles constrained with hunger plucked the ears of corn rubbed them in their hands and did eat the corn upon the day of rest and yet polluted not the Sabbath for Christ defendeth their doing to be lawfull Matth. 12. 3. Mark 2. 27. a Yet some think it might be a feast without warm meat in that hot countrey where they usually did drink water b Isa. 58. ult c Isa. 58. 13. in one verse he nameth and forbiddeth twice the following of our pleasures as the chief prophanation of the Sabbath-day Some and they no small ones professe that recreations and sports are no otherwise then to be allowed then as they may be used to the praise and glory of God which cals to my remembrance what a Scotchman sometimes said as he was going in one of London streets spying one of his acquaintance on the other side for calling him aloud by his name Sir saith he when shall we meet at a Tavern to give God thanks for our deliverance out of the Isle of Ree D. Twisse of the Sabbath d The Sabbath contains four twenty hours as well as any other natural day
perjuriorum pericula honestae ac sanctae vitae adversantia atque obhorrendissimos eventus ob certa denique damna quae inde proveniunt tam civilibus quam canonicis legibus non solum apud Christicolas Anglic. verum etiam apud Ethnicos vetiâ—i undequaque inveniuntur Commentarius contra ludum Alearum A Fr. Angelo Roccha Episcopo Cohilonem aium quendam Lacedaem cum faderis feriendi causa missus esset legatus ad Regem Persarum Aulicos fortè invenisset ludentes alea statim re infecta rediisse domùm rogatum cur negloxisset ea facere quae publicè acceperat in mandatis respondisse Quod ignominiosum existimasset id fore Reipublicae si foedus percussisset cum aleatoribus Mocket Apol. Orat. A game or play may thus fitly be described viz. A contention betwixt two or more who shall do best in an exercise of wit or activity or both about some indifferent and trifling subject Every lawful means of getting is sanctifiable by prayer as being that which God alloweth and blesseth Playing for price is not sanctifiable by prayer so that we may pray to God to bless us in that means of getting Therefore playing for price is no lawful means of getting The Scripture saith plainly Thou shalt not cover any thing that is thy neighbours When conscience doubteth on the one part and is resolved on the other we must refuse the doubting part and take that wherein we are certain and sure As for example When one doubteth of the lawfulnesse of playing at Cards and Dice he is sure it is no sin not to play but whether he may lawfully play he doubteth in this case he is bound not to play Mr. Fenner of conscience There is natura naturans and natura naturata Mal. 2. ult Exod. 16. 29. It was but the breach of this one Commandment and yet God chargeth them with the breach of his Laws in general because he that is a wilful transgressour of this makes little conscience of any of the rest This Commandment concerning the keeping of the Sabbath day to sanctifie it is placed in the midst between the two Tables of purpose to shew that the keeping of the Sabbath is a singular help to all piety and righteousnesse Mr Bifield Hoc Praeceptum de Sabbatho apertè affirmativum est negativum This Commandment of the Sabbath is expresly affirmative and negative above all the rest Zanch. in Praec 4. Memento seu Recordare imâ— vero recordaâ—do recordare ut â—otat modus loquendi apud Mosen Id est omnino ac sollicitè recordare nec unquam obliviscere Fabricius The Lord saith only Remember in this Commandment for three reasons 1. Because though the Law was given from the beginning yet this fourth Commandment was better kept in memory and in practice then any of the rest and was but a little before repeated Exod. 16. 22. 23 25 26. 2. To shew what reckoning he maketh of the Sabbath as men giving their sons or servants divers things in charge say of some principal matter Remember this 3. To shew how apt we are to forget it Ford of the Coven between God and man Quia aequum non erat ut res tanti momenti niteretur auctoritate fide ac testimonio unius hominis idcirco Deus secundo apparuit Mosi omni populo in monte Sinai luculentam hujusce rei fidem facit praecipiendo illis cultum Sabbati ut constaret certa memoria mundum sex diebus à Deo creatum esse septimo die Deum quievisse ideo dicit Memor esto diei Sabbati Quast diceret Quando quotiescunque Saebbatum observatis memoriam creationis fideliter ac constanter colitâ—te Menasseh Ben-Israel Probl. de creat 6. Vide ibid. prob 8. Sabbatum non solum Quietem seu a laboribus cessationem quae pars Festi semper fingularis habita atque vocabuli ipsissima est significatio denotat verùm etiam diem seu annum septimum quoniam in â—â— quiescendum uti Lustrum Olympias quinquâ—â—nium Seld. de jur natural Gent. l. 3. c. 17. The Ancients do usually speak of the Lords day in distinction from the Sabbath because that denomination Dies Sabbati in Latine doth denote the Saturday but our Saviour cals it the sabbath-Sabbath-day Matth. 24. 20. and it is called so three times in the fourth Commandment The word was used by the Ancients Russinus Origen Grogory Nazianzen To sanctifie a Sabbath is to call our selves not from our own sinfull wayes which we must do every day but from our honest and lawfull callings that giving our selves to godly and christian exercises of our faith we may be strengthned in the wayes of God and so in thought word and deed consecrate a glorious Sabbath unto the Lord. Therefore it is called the Sabbath of God Exod. 20. 10. Levit. 23. 3. He calleth it a holy convocation that is dedicated to holy meetings So Isa. 50. 13. Hereby is confuted their opinion that take it a Sabbath kept if they rest from their labours so in the mean time they labour in playes dancings vain songs as though the Lord had called us from our profitable labour commanded to displease him in these vanities Fenners Table of the princip of Relig. a Quod verbum non significat hoc loco praeceptum sed operandi permissionem libertatem non necessitatem alioqui nunquam liceret sex illis dicbus otiari aut ab operibus nostris abstinere Rivet Shalt is as much as mayest a word rather of permission then command M. White on Command 4. When the Commandment saith Six dayes thou shalt labour the meaning is six dayes thou maist labour thou art licensed and not forbidden to do thy daily work on them by this Commandment So it is translated in our last English translation Exod. 31. 15. Six dayes may work be done And in the Hebrew the same word standeth for both senses M. Thorn Serv. of God at rel Ass. c. 8. b Seventh here is taken indefinitely not particularly that is for seventh in proportion one day in seven not for seven in order the last in seven If the proportion of time be all that God respects in the six days of labor then the proportion of time must needs be all which God can intend in the seventh day which he sets apart for a day of rest M. White ubi supra This Commandment doth not directly require the seventh day from the Creation but the 7th day in general Cartw. Catech. Omnia illa opera prohibentur quae propriè vocantur nostra quamvis non siâ—t strictè loquendo servilia aut mechanica Illa autem sunt opera nostra quae pertinent ad hujus vitae usus id est in rebus naturalibus civilibus versantur propriè ad lucrum commodum nostrum spectant Ames Med. Theol. l. 2. c. 15. He names son and daughter first because parents through natural affection are ready to wink at
of him Unkindnesse Unkindnesse is a fault This is contrary to a plain precept Put on kindnesse and Be kindly affected one toward another Reasons 1. It springs from bad causes some habitual distempers of self-conceit pride malice or ill education and a kinde of testy and pettish temper or some present passion of anger grief or fear which withdraws the minde from the consideration of that which is comely and convenient 2. The fruits of it are evil It discontenteth and offendeth those to whom it is shewed We must consider of our slips in this kinde and be humbled for them 2. Let us learn to mend this fault and to be plentifully constant in the practise of the contrary duty even to be kinde affable and gentle in our whole carriage and at all times to all men so far as just occasion offers it self and not to give over our selves so farre to any passion either of grief or anger as not to exercise this vertue Unsetlednesse See Gen. 49. 4. Iames 1. 8. Such Christians as are unstable are easily seduced 2 Tim. 3. 6. 2 Pet. 2. 14. One Theophilus Bishop of Alexandria was nicknamed Euripus because of his ebbing and flowing One sort of Sectâ—ries there is which will not ingage to hold any thing but are known by beleeving nothing these passe now under the name of Seekers The usual way in these daies is to play the Scepticks and question almost every thing in Religion and hold nothing or else to place Religion in some new opinion Unstedfast Christians are rotten-hearted Psal. 78. 36 37. and will never hold out in time of danger Rivet Discus Grot. Dialy si Sect. 8. p. 262. taxeth Grotius of great inconstancy Causabone Epist. 513. to Scaliger saith thus of Lipsius Omnino magnam literae jacturam in eo fecerunt majorem tamen facturae si quam verbis docuit constantiam vita exhibuisset Such Christians should be carefull to wait on the Ordinances the Ministry Ephes. 4. 14. Pray to God to stablish them see 1 Thess. 3. ult 2 Thess. 2. ult and frequent the company of setled and stablished Christians and take heed of seducers Unthankefulnesse Unthankfulnesse to God or man is a great sin It is contrary to plain precepts Col. 3. Be ye thankefull and in respect of God he saith In all things give thanks The nine Lepers are secretly taxed by our Saviour for not returning to give thanks unto him when he had delivered them from that foul and infamous disease of the leprosie The Apostle also taxeth the Gentiles for it saying That they glorified not God as God neither were they thankfull Reasons 1. It springeth from evil causes either from the strength of pride and self-conceit in that a man thinketh himself worthy of all that which is done for him and more and conceiveth that all should serve his turn or from notable folly and unreasonablenesse that he wanteth wit to consider of his own need of benefits or at least from some sudden and vehement passion and distemper 2. The effects of it are also naught it offendeth men it causeth them to repent of their labour cost love and if it be practised toward God it offendeth him also and hindereth him from bestowing benefits Let us blame our selves and be humbled for our unthankfulnesse in defrauding God or men of their due praises and acknowledgement for mercies received unthankfulnesse to God shews great blindnesse of minde great want of humility in the consideration of our own un worthinesse and want of faith in Gods providence let us be humbled for it and crave pardon of it 2. Let us be carefull to reform it and be constant in the contrary duty Usury Usury say some is a lending for gain One describes it thus Usury is when a man makes a gain of lending and binds the party borrowing without consideration of his gains or losses to repay the principall with advantage It is hard to desine some vices as Heresie Sacriledge and also Usury It is matcht with theft Ezek. 18. 13. with adultery vers 10. and with violence vers 11. It is condemned there amongst the great transgressions of the moral Law therefore that Law Levit. 25. 36. is not Judicial as some say but Moral see Exod. 22. 25. Deut. 23. 19. Psal. 15. 5. To borrow a thing on usury is to covenant with the lender to return him not only the thing lent in the full quantity of it but something over and above only in liew and recompence of the lending of it which is unlawfull saith Mr Elton on the eighth Commandment and he proves it by Ier. 15. 10. and answers there the chief objections brought for usury of any kinde Sir Francis Bacon cals it the bastard and barren imployment of money and the bastard use of money Vel minimus fructus ex pecunia percipi non potest sine Dei offensione proximi injuria Calvin Epist. 226. see his Epist. 383. where he gives strict cautions to those that take use See B. And. Theologic determinat de Usuris B. Downames Treatise on Psalm 15. against it and Knewstub on the eighth Command Thom. Aquin. 2ª 2ae quaest 78. Artic. 1 2 3 4. and Theatre of Gods Judgm part 1. c. 42. and especially Dr. Fentons Book Rivetus in Catholico orthodoxo Tractatu quarto quaest 15. Salmasius de Usuriâ— c. 4. and Zanchy on Ephes. 4. and Mr. Perkins on 8th Cammand and Dr. Ames on Psal. 15. and de Consc. l. 5. c. 44. and Dr. Hall in his Cases of Consc. seem to allow of it in some cases Yet Dr. Hall in his Practicall cases of Conscience saith All usury which is an absolute contract for the meer loan of mony is unlawfull both by law natural and positive both divine and humane There is not a toleration of usury by that Act Eliz. 13. c. 8. but a limitation of it the Title of it is An Act against Usury and it calleth it a detestable sin CHAP. XXV Of Witchcraft VVItchcraft is a great sin 1 Chron. 10. 13 14. God would not have Witches to live therefore he would not have others to use their art and counsell Deut. 18. 10 11. he forbids all to consult with familiar Spirits and more plainly Levit. 19. 31. Reasons 1. The cause which moveth any to seek unto them is distrust in God or impatience under Gods hand or some inordinate desire of knowing or doing things which the Lord allows not to know or do things secret and strange 2. The persons sought to are in league with the devil and so are an abomination to God Deut. 18. 11. 3. The effect of seeking unto them is dangerous it works confidence in them and so in Satan whose vassals they are and withdraws the heart from God Bodin lib 4. Daemon proveth by many examples and confessions of Witches that witchcraft hath no power upon the Regenerate or upon Magistrates who execute the Laws against them which is fully
manhood from the stain of sin wherewith those are polluted which are begotten by carnal generation though the holy Ghost could as easily have sanctified the substance of a man as of a woman to frame of it the humane nature of Christ. 2. To shew the greatnesse of his love to man by transcending the course of nature for his restitution and that the making of the second Adam might no lesse commend the power of God then the making of the first for it is no more beyond the power of nature to produce a man of a Virgin then to frame a man of the dust of the earth This is a great mystery God manifested in the flesh 1 Tim. 3. 16. The second person did assume humane nature to it so as these two make one person Iohn 1. 14. Rom. 1. 3. The second person I say for it is not proper to say that the Divine nature was made flesh but the second person though the second person have the Divine nature in him and is God For though God was made flesh yet it was not the Divine nature in all the persons that was incarnated but the very person of the Son subsisting in the Godhead The Schoolmen have divers curious questions 1. Whether it was convenient for God to be incarnate 2. Whether it was necessary for the repairing of mankinde that the Word should be Incarnate 3. Whether God should have been Incarnate if man had not sinned Aquinas part 3. quaest 1. Artic. 1 2 3. That Christ should have come although man had not sinned will scarce be made good The Scripture acknowledgeth no other cause of Christs coming in the flesh but to save sinners and redeem them who are under the Law and so subject to the curse Matth. 1. 21. 9. 13. 18. 11. Gal. 4. 5. Christ was born of a Virgin but such a one as was espoused to a man Luke 1. 27. and that for these reasons 1. To avoid the infamy and suspition of immodesty 2. That her Virginity might be the better evidenced viz. He bearing witnesse to whom it specially belonged to understand how things were and who was most worthy to be beleeved in that matter 3. That she might have a most intimate helper in bearing all other cares and troubles 4. To represent our spiritual conjunction with Christ for we are espoused to him and yet we ought to be virgins cleansed from all pollution both of flesh and spirit 2 Cor. 7. 1. see 2 Cor. 11. 2. Rev. 14. 4. The place where Christ was born was Bethlehem which signifies a house of bread the best place for the Bread of life and in Ephratah a most fruitfull place In the year 3967. say some others say it is uncertain in what year In the 42 year of Augustus his reign For the moneth there is great difference also Epiphanius thinketh he was born in the 6th of Ianuary Beroldus at the middle of September Clemens Alexandrinus at the Spring-time Others at the 25th of December Scaliger objects that the winter time was not fit for a Master of a Family to undertake so long a journey with his wife to be taxed also that Shepherds are not wont in the night time to watch their flocks at that time of the year Vossius de Natali Iesu Christi Dr Drake in his Chronology gives probable grounds why Christ was not born in December but rather about August or September God of purpose concealed the time of Christs birth as he did the body of Moses as well foreseeing how it would have been abused to superstition had it been exactly known Interpreters indeed render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vigilare or excubare but it may be better translated sub dio agere It properly notes to live in the fields as the original of the word shews which agrees to the day-time as well as to the night In England saith Vossius we have travelled both before and after the Nativity of Christ. For the day of our Saviours Nativity it is not certain this was the day which we celebrate Some learned Divines gather from the computation of the time when the Angel saluted our Lords Mother being the sixth moneth Luke 1. 26. that this cannot be the day though 't is true the tradition is ancient Scultetus thus concludes the fourteenth Chapter of his Delit. Evang. Tacâ—nte Scriptura taccamus nos Christum servatorem in tempore natum adoremus et si in quo temporis puncto natus sit ignoramus A late Writer saith that opinion of the Romans is true which held that Christ was born on the 25 day of December and undertakes to demonstrate it As for the day saith scaliger Unius Dei est non hominis deâ—inire This Jesus of Nazareth perfect God and man is that Messiah promised of old What ever was said of the Messiah was accomplished by him and him alone The first Christians beleeved in him Luke 1. 68. Christ much instructed his Disciples in this great truth Luke 24. 25 26 27 44 verses The Apostles proved this great doctrine Acts 18. 24 27. 26. 22 23. 28. 23. Arguments that prove this Jesus to be the Messiah All the times of exhibiting the Messiah delivered in the old Testament are expired Acts 13. 32. See 1 Pet. 1. 10. The old Testament speaks of a twofold coming of Christ in a state of humility and glory The Jewish Rabbins could not reconcile these two the Talmudists distinguished of a twofold Messiah Ben-Israel or Ben-Ephraim and Ben-David The Prophets speak not of several persons but of several states of one person See Ezck. 37. 24. Gen 49. 10. The power of ruling and authority of judging is departed from Iudah and hath been a long time Therefore Shiloh the Messiah is come Hag. 26 7. 9. The outward glory of the first Temple was greater all the vessels of the first Temple were beaten gold Dan. 5. 2 3. of the second brasse but Christ honoured the second Temple by his own Presence Doctrine and Miraâ—les 〈…〉 Jews confesse that there were five things in which the latter Temple was inâ—â—â—â—â—ur to the former First Heavenly fire came down visibly on their Sacrifices They had the Ark of the Covenant The Cloud a witnesse of the Divine presence Urim and Thummim And lastly a succession of Prophets which the latter Temple wanted Rain in loc de lib. Apoc. tom 2. Praelect 134 135. Dan. 9. 24 26. Seventy weeks are determined upon thy people and upon thy holy City to finish the transgression That is The time that the Jews were to live in their own land and enjoy their own worship after their return out of Captivity We are wont to apply the seventh number to daies that a perfect week should comprehend seven full daies So Dan. 10. 2. Levit. 23. 15. The Prophecy cannot â—e understood in this common and usual manner so Seventy weeks rise but to Four hundred and ninety daies within
saying Masse did finde a Spider in the Chalice which he would not cast out but drink it up with the bloud Afterward rubbing his thigh and scratching where it itched the Spider came whole out of his thigh without any harm to either It is a spiritual eating because it is wrought by the aid of the holy Ghost and this mystery is perceived by faith which the Spirit of God works in our mindes and this excellent nourishment belongs to a spiritual and eternal life Sadeel de spirit manducat corporis Christi c. 1. A conjunction includes a presence and as the conjunction between Christ and us is spiritual so also is his presence Of the keeping of the Eucharist We grant that in antiquity there was a custom of breaking of some pieces of Bread which was blest and sending of it home to some that were sick or to other Parishes as a testimony of Communion but this is nothing to that reservation of it in the pix and to carry it up and down for Adoration Now we say contrary that the Sacraments are no longer then the meer use of them that they are not absolute and permanent things but relative and transient Now that all such reservation is unlawful appeareth 1. By the expresse precept even for the eating as well as the taking of it so that if it be not taken it is no Sacrament 2. A promise is not to be separated from the precept now the Sacramental promise is only to the Bread in the use of it Take Eat This is my Body that is this Bread so blest so distributed so eaten 3. The Bread is called a Body in reference to us now as a stone which is a Bound-mark removed remaineth a stone but ceaseth to be a Bound-mark So here 4. As the water in Baptism is not an actual Sacrament till sprinkled so neither Bread and Wine unlesse used The reserving of the Eucharist which the primitive Christians used for the benefit of those who either by sicknesse or persecutions were withheld from the meetings of the Christians as in those dayes saith Iustin Martyr many were is by the Papists now turned into an idolatrous circumgestation that at the sight of the Bread the people might direct unto it the worship that is due only to the person whose passion it represents Of the Circumgestation of the Sacrament and the Popish Processions For the solemn Circumgestation of this Sacrament Cassander hath confessed that seeing it is but a late invention it may well be omitted without any detriment unto the Church yea with emolument Some among our Adversaries have noted these pompous processions to have proceeded from an imitation of heathenish Rites and Ceremonies and to be most ridiculous and sotish as they use them The ancient Fathers concealed heretofore as carefully as they could the matter and the rites used in the celebration of the holy Sacrament the Papists shew it now openly and carry it publickly abroad every day through the streets and sometimes also go in solemn Procession with it which custom of theirs is of very late standing among Christians and heretofore would have been accounted rather prophane and unlawful Daille of the right use of the Fathers l. 2. c. 6. CHAP. X. Of the Masse THe Papists call the Lords Supper by this name which implies horrible Idolatry The Fathers using of the word was the occasion of that dangerous errour if we would keep out the errour we must likewise keep out the name The very name of Masse is against private Masse and quite overthrows it For missa is as much as missio or dimissio à dimittendis Catechumenis antequam Sacrificium inchoaretur It signifies as much as dimission or sending away of such out of the Church as were not prepared and fit to receive before the Sacrament began to be celebrated Probabilissima est Bellarmino eorum sententia qui missam dici volunt à missione seu dimissione populi D. Prid. de missae Sacrificio Rhenanus in Tertul l. 4. advers Marcion Picherellus and Sadeel think it is a Latine word which signifies as much as missio so remissa is used for remission both by Tertullian and Cyprian Chemnitius in parte secunda Exam. derives it from the Chaldaical signification of the word missa for the sufficiency of the Papists is from the Masse Una potissima quaestura regni Pontificii est cauponatio nundinatio privatarum missarum Chemnit ubi supra Vide Drus. in Deut. 6. 16. Some dispute hard to derive the word Masse from an Hebrew root either Gnasah to do and sometimes to sacrifice or from Misbeach an Altar others fetch it from Mas a Tribute But the learned Papists as Bellarmine and others do wholly reject this for this reason if it had been an Hebrew word the Apostles and Grecians afterward would have retained it as they have done Amen Hallelujah and Hosanna but they did not Dr Taylor saith The word is neither Hebrew Greek nor Latine nor taken from any other language of any Nation but raked out of the bottomlesse pit without all signification unlesse it agree with our English word Masse that is an heap a lump a chaos of blasphemies and abominations The Masse is like a beggars cloak patcht up with many pieces whereof some were put in an one time some at another one Pope puts in one patch another another and it was not fully patcht up as now it is till twelve hundred years after Christ. Acts and Monum p. 1274. Christ hath ordained the holy Communion in remembrance of himself Men do neither retain any remembrance of Christ nor yet Communion but have changed all the whole matter into a gay shew and almost a stage-play Paul saith That Christ hath once entred into the holy place and hath with one only Sacrifice and with one oblation made perfect all things Men say that they can sacrifice Christ himself again every day in very deed and that in infinite places B. Iewel on 1 Pet. 4. 11. For the thing it self It is a work in which the Priest in whispering over those five words Hoc est enim Corpus meum makes Christ of the Bread as the Papists suppose and offers him to the Father as a Sacrifice for the expiating of the sins of the living and the dead First As soon as he hath rehearsed the words of consecration and by the uttering of them made his Maker as they conceive he presently bowing his knees adores the host consecrated by him and likewise the Cup. After he hath worshipped it he riseth up and turning from the people with great reverence lifts up the Host with both his hands over his head and shews it to the peoples view that they may worship it as Christ himself and in the like manner after also the Cup. While the Sacrament is elevated a little Bell rings by which as by a signe given the people with great veneration worships the Sacrament as Christ himself We
with grudging in the highest Communion that a creature is capable of The fourth Commandment then requireth 1. Preparation 1. General 1. Diligence in our businesse all the week 2. Discretion in our businesse all the week 3. Moderation in our businesse all the week 2. Special by fitting all things for the Sabbath on the end of the day precedent 2. Celebration of it which is both 1. Common to all for 1. Matter both to 1. Rest 1 From what 1 Labors 2 Sports 2 Who all 3 How long one whole day 2. Sanctification to do all with delight Publickly Privately 2. Manner 2. Special to Superiours to look to Inferiours Six Arguments prove the Commandment of the Sabbath to be moral 1. It was delivered to Adam before the fall when there was no Ceremony Gen. 2. 2. which is not spoken by anticipation but the context sheweth it was then sanctified to him v. 3. 2. Moses takes it for granted it was known to be moral and known before the Law was given Exod. 16. 25. 3. Unlesse this be moral there cannot be ten Commandments Deut. 10. 4. 4. God would not put a Ceremonial Law in the midst of the Morals and urge it with more words reasons repetitions and particulars then any of the Morals as he doth the Sabbath Exod. 20. 8 9 10 11. 5. Christ speaking of those daies when all the ceremonial Law was dead and buried sheweth the Sabbath stands still Matth. 24. 20. 6. The Prophet prophesying of the dayes of the Gospel when Christ should be revealed Isa. 56. 1. pronounceth a blessing on them in those times that keep the Sabbath from polluting it vers 2. and putteth the keeping of the Sabbath for the whole obedience of the Covenant vers 6. which he would not do if it were ceremonial 1 Sam. 15. 22. M. Fenner on the Command There is one general way of breaking this Commandment by denying the morality of this Law and cashiering it among other Levitical Ceremonies Indeed the Sabbath is in part ceremonial figuring both our rest of Sanctification here and glory hereafter but that contradicts not the perpetuity of it for it is not a Ceremony leading to Christ and at his coming to determine as appears Matth. 15. 17. I came not to dissolve the Law vers 19. He that shall break the least of these Commandments where each of the ten Commandments is ratified and consequently this fourth Luke 23. 56. They rested according to the Commandment and Luke writ that divers years after the Resurrection of Christ the things were done after his death when all Levitical institutions lost their power of binding Iames 2. 10. Therefore the whole Law and each principle thereof doth binde us under the Gospel as the time of instituting a particular date of time for the beginning of the Sabbath of the old Law viz. in innocency 2. The writing of it in Tables of stone 3. Putting of it into the Ark prove it moral That term is not given to any other thing in the New Testament but to the Supper and the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 11. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel 1. 10. This day was so sacred among Christians that it was made the Question of inquisitors of Christianity Dominicum servasti Hast thou kept the Lords-day To which was answered Christianus sum intermittere non possum I am a Christian I cannot intermit it See Act. 20. 7. 1 Cor. 16. 1. So much of the Commandments of the first Table enjoyning our duty to God now follow the precepts of the second Table concerning our duty to our selves and our neighbours CHAP. VI. The fifth Commandment HOnour thy Father and thy Mother that thy daies may be long upon the Land which the LORD thy God giveth thee Exod. 20. 12. THere are three things to be considered in it 1. The Subject Father and Mother 2. The Attribute Honour 3. The reason of the Precept with a promise That thy dayes may be long c. By the name of Father and Mother first and principally those are understood of whom we are begotten Heb. 12. 9. Not only Father but also Mother is expressed least any should think that for the weaknesse of her Sex and the subjection of the woman the Father only were to be honoured and not the Mother The Precept is repeated Deut. 5. 16. Levit. 19. 3. where the Mother is put first because the childe begins to know her first All Superiours also are comprehended under this Title Magistrates Gen. 41. 8 43. Ministers 2 King 2. 12. 13. 14. 1 Cor. 4. 15. Masters of Families 1 Kings 5. 13. Elders in years Act. 7. 2. 1 Tim. 5. 1 2. Yet God makes mention of Parents 1. That he might propound that Superiority for an example which seems most amiable and least envious For as in the negative precepts he useth odious words to deterre men from sinne so in the affirmative he chooseth words full of love by which we are to be allured to obedience 2. The same at the first in the beginning of the world were both Parents Magistrates Masters and Schoolmasters 3. He names Parents because their power and government which was the first is as it were the rule by which all others ought to be framed Hence all Superiours are taught to carry themselves as Parents and all Inferiours as children He saith Father and Mother disjoyning them to shew that there is a duty peculiar to both these persons He saith not simply Father and Mother but thy Father and Mother therefore thou shalt honour the Father because he is thy Father of whom thou art begotten and bred therefore thou shalt honour the Mother because by her not without sorrow and pain thou wast brought into this life Whatsoever they be they are therefore to be honoured because they are thy Parents The Law-giver sets down the duty of the childe toward the Father and not the duty of the Father toward the childe because the affection of a Father toward the childe is naturally greater and hath lesse need of incitements then that of a childe toward the Father Amor descendit non ascendit It is proper to love to descend not ascend the reason is because love began in heaven God was the first that loved Charity I say begins in heaven and descends on the earth and in this it differs from faith which begins on earth and ends in heaven The Inferiour is commanded rather then the Superiour because the Inferiour hath more cause to neglect his duty then the other it is easier to be honoured then to give honour 2. The Attribute Honour The Hebrew word in Kal signifieth to be heavy in Piel to honour because we do not esteem them as light or vile whom we honour It signifies not only a right esteem of the excellency and prerogative of Parents and a right judgement of their person and office manifested also by outward signs of reverence but love and obedience
postularent id hujusmodi est quod à nobis integra atque illaefâ— conscientia fieri posset Dalâ—aei Apologia pro Eccles. Reform cap. 12. See Act 13. 3. Iejuâ—ium propriè dictum Graecis â— Testamenti scriptoribus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jejunaâ—e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à non comedendo dicitur est enim quedam à cibo abstinentia Hebraeis afflictio dicitur Esdr. 9. 5. quia ex Scripturae phrasi affliâ—ere animam est jejunare Num. 29 7. Levit. 16. 3. 22. 27. Eò nempèipertinet spectat jejunium ut corporis afflictione anima â—â—â—ilictur ac dejic iatur Thes. Salm. pars ultima Religiosum jejunium à naturali civili in â—o differt quòd à religione imperatur id est directè immediatè ad â—ulium bonorem Dei refertur 2. Non tamen ita refertur ad Dei honorem ut pâ—rs â—uâ—tus sed tantum ut medium quo verus cultus promovetur 3. In Testamento Novo non est propriè medium culâ—us vel qua eâ—â—â—cit aliquid vel ex institutione significat vel coram Deo vel coram hominibus sed quatenus disponit ad extraordinarium exâ—râ—â—â—ium culâ—us 4. Disponit auiâ—m praecipuè impedimenta illa removendo quae extraordinariae Dei invocationi repugnant Ames Cas. consc lib. 4. c 21. Iejunium est abstinentia ad tempus ab omnibus vitae adiumentis quoad naturae imbecillitas vitae decus sive honestas fert ad preces efficaciores reddendas humilitatem testandam Dudlei Fenneri Theol. Sac. l. 5. c. 10. Iejunium religiosum est voluntaria abstinentia à cibo potu religionis causa Hommius Disput. â—9 Fasting is an abstinence commanded of the Lord thereby to make solemn profession of our repentance Cartw. descript of true Fast. Bellarmine saith Iejunium pars est cultus divini non idâ—o quod referatur ad cultum divinum ut finem sed quod in se fit ipse cultus divinus Potest quidem jejunium nos aptiores reddere ad Deum colendum sed non potest esse pars cultus illius non magis quam lachrymae fletus Cameron Myroth ad Matth. 17. 21. Causae finales jejuniorum 1. Ut per substractionem cibi potus caro spiritui sujiciatur 2. Ut animus ad serium poenitentiae exercitium excitetur 3. Ut in lucta ac calamitatibus admoneamur de peccato quod est causa omnium malorum 4. Ut preces solennes eo ardentius à nobis peragantur 5. Ut publici conventus Ecclesiastui majori cum animi devotione peragantur Chemnit in Harm Evang. Sanctum ac legitimum jejunium tres habet fines Eâ— enim utimur ad macerandam ac subigendam carnem ne lasciviat vel ut ad prâ—ces ac sanctas meditationes melius simus comparati vel ut testimonium sit nostrae coram Deo humiliationis dum volumus reatum nostrum coram ipso confiteri Calvin Instit. l. 4. De extern med ad salutem c. 12. De hominis jejuni saliva ita scribit Plin. l. 28. c. 4. Hominum verò in primis jejunam salivam contra serpentes praesidio esse docuimus Etiam Satanico serpenti jejunium displicet â—ontra ejus artes aâ— vires praesidio est Novar Schedias sac proph l. 11. c. 15. Daniel others when they fasted some days together took but little refreshment the Disciples of Christ are accused that they did eat and drink Such an usual companion of Fasting is the humiliation of the soul that not only the faithfull in Scripture are said to humble their soul by Fasting but sometimes also the outward Fasting is called the humbling of the soul Psal. 35. 13. Isa. 58. 5. Levit. 23. 27 32. 1 King 21. 29. An artificial day is the least space of time to be so bestowed from morning till night till six of the clock in the afternoon or Sun-setting See Mason of Fasting M. Hilders on Psal. 51. 7. M. Ball. B. Down Christian exercise of Fasting The three who fasted 40 dayes apiece were Moses the giver of the Law Elias the restorer of the Law and Christ the fulfiller of iâ— Broughton Hilaris solâ—nnitas est solâ—nnitas qua Dei benesicia cum gaâ—dio laetitia coram Deo nobis sumentes alâ—is tribuentes Dei laudes praedicamus Zech. 8 19. Psal. 116 23. Fenneri Sacra Theol. l. 5. c. 2. * As that Act. 23. 12 13. That some Vows are unlawful and bind not conscience See Mr. Fenner of conscience p. 315 316. See Dr. Gouges Saints Sacriâ— p. 181. to 199. p. 248. And Mr. Wheatlies Prototypes on Iacobs Vow Dr. Sclater on Psal. 116. 114. Mr. Downe of Vows Vota sunt promissiones soleâ—nes Deo factae de iis quae in nostra sunt potestate Deo gratae ad fidem in precibus confirmandam Dud. Fen. Theol. Sac. l. 15. c. 9. Per hoc distinguitur juramentum à voto In voto tranfigitur cum Deo ipsâ— ut cum parte cui votum immediatè nuncupatur ast in juramento tranfigitur cum homine Deus autem adducitur non ut pars sed ut testis Sandersonus de Iuramenti promissori obligatione Praelect 1. Sect. 3. Vota fiunt Deo juramenta hominibus per Deum Bellarm. l. 2. de Monachis c. 14. Mr. Perkins Case of Consc. Cum scribereutur Scripturae sacrae nondum caeperat usus vovâ—ndi Sanct is Bellarm. de cultu Sanctorum c. 9. S. Francis vowed to gather all the Pismires in the way that Travellers might not tread them to death Eccles. 5. 6. That the vows of the Monks concerning poverty and perpetual continency are unlawful see Dr. Willet on Gen. 20. 20. Sumptum est vocabulum consilii ex 1 Cor. 7. 4 25. vocabulum supererogationis ex allegoria Samaritani Luc. 10. 15. Chemnit They urge Matth. 19. 21. to prove these Counsels Consilium persectionis vocamus opus bonum à Christo nobis non imperatum sed demonstratum non mandatum sed commendatum Bellarm. de Monachis l. 2. c. 7. These are called Monastical Vows because they are common to all that profess a Monastical life Ipsum vocabulum duâ— haec includit unum ut qui supererogare statuatur totum legis sensum absolvat ne minimo quidem apicâ— praetermisso Alterum ut legem transvolet transcendat faciendo actiones non solum indebitas minimè imperatas quod quivis facere potest sed faciendo actiones meliores perfectiores Deo gratiores quam sunt istae quae in lege praecipiuntur Episc. Dav. de justitia actuali c. 42 Lex Dei â—â—tem perata est ultimis viribus naturae integrae primitus institutae non igitur hanc legem transcendere potest natura corruptâ— nondumplene renovata Apostolus hoc indiâ—avit ad Rom. 7. 14. quando legem Dei agnoscit spiritualem se carnalem c. 8. 3. Est itaque
immediate Parents be believers only in shew Answ. 1. The profession of the faith is sufficient 2. Children have right to Baptism by vertue of the first Covenant with Abraham in whom we have as true an interest as the Jews ever had Act. 8. 12 13 38. with 10. 47. Gal. 3. 29. Rom. 11. 17. So that the wickednesse of the immediate Parent doth not prejudice the right of the childe for then Hezekiah should not have been circumcised because he had a wicked father Master Lyfords Principles of Faith and good Conscience Chap. 49. Object The children of the faithful only are to be baptized because only those Infants are judged to be in the Covenant and only holy Answ. 1. We are not to regard the ungodlinesse of such as are their natural Parents of whom they were begotten but the godlinesse of the Church in which and of whom they were born for the Church is as it were their mother 2. We must consider not only their immediate Parents but their fore-fathers and ancestors which have led a godly life Rom. 11. 16. By the name of root in that Nation of the Jews he doth not understand the next Parents who peradventure were prophane and ungodly but those first Parents of that people viz. Abraham Isaac and Iacob to whom the promise was made and the Covenant confirmed They are to be baptized who in charity may be thought to be in the Covenant Such are all that professe them to be of the Christian faith and also their children Act. 10. 45. 1 Cor. 7. 14. D. Gouge his Catechism Parents being in the Church by the profession of Christian Religion their children are within the Covenant Ezek. 18. 20. So that the impiety of the Parents prejudiceth not the childe that is born in the Church 2. By Parents are to be understood not those alone of whom children are immediately begotten and born but their Progenitors and Ancestors also who feared God and lived in the Church though many generations before For God made not his Covenant with Abraham and his immediate seed only but with all his seed after them in their generations Gen. 17. 7. Lastly Be the next Parents whosoever they will be yet their children being born in the Church the Church is their mother and the faith and piety of the Church investeth such as are born in her unto the Covenant Down of the faith of Infants Either by Baptism men are admitted into the particular Church or the whole Church or no Church but not into the particular Congregation no man is baptized into the particular Congregation it is not the seal of the particular Covenant therefore it is into the whole or none If a Heathen be converted in a Congregation first he receives Baptism afterward is admitted a member of the particular Congregation M. Huds Vindicat. c. 5. See him c. 6. p. 134 142. A baptized person is baptized not to that particular Church onely but to all Churches and in every particular Church where he cometh he hath all the priviledges of a baptized person All circumcised persons had right thereby to eat the Passeover in any society Exod. 12. 4 48. Deut. 16. 1 2. In the place where God should choose to put his name there so all baptized persons have right to the Lords Supper in every Church where God hath set his name M. Ainsworth to M. Paget Sealing the promise by an initial Sacrament is not onely in reference to a particular Church either National or Congregational but principally in reference to the Catholick Church Churches Divine Warrant of Inf. Bapt. M. Ball in his Catechism hath this passage Baptism is a Sacrament of our ingraffing into Christ Communion with him and entrance into the Church for which he citeth Matth. 28. 19. Acts 8. 38. And afterwards explains himself It doth saith he solemnly signifie and seal their ingraffing into Christ and confirm that they are acknowledged members of the Church and entred into it And that we are thereby admitted members not of a particular Congregation but the Catholick Church appears because we are baptized into one body 1 Cor. 12. 13. See M. Huds ib. Quaest. 2. p. 239. See p. 238. Whether the children of Infidels viz. Jew◠Turks and Pagans may be baptized Baldwin a Luther an Cas. cons. l. 4. c. 8. cas 8 maintains it lawful to baptize the children of professed Infidels if jure belli or the like way they come to be under the power of Christians but he saith Si Infans valetudinis sit satis firmae utile est ut prius in principiis doctrinae Christianae instituatur quà m ad Baptismum afferatur Rivet on Gen. 17. allows the baptizing of the children of meer Pagans if they be in the power of Christians to dispose of them as their own in that Abrahams servants bought with money or born in his house were to be circumcised There is a large promise to Abraham stretching Covenant to his seed not only to the children of his own body and to his proselyte servants but also to all them that were born in his house or bought with money Gen. 17. 12 13. which happily may grant so much liberty to a Christian Sponsor that if a stranger or wicked man should give him his childe from his infancy to be brought up as his own it may be baptized as his own Whether the children of Papists may be baptized Many hold that the children of Papists being either offered by them or in the tuition of others are not to be excluded from Baptisme since the Papists though grosly erroneous do professe the substance of Christian Religion Baptism celebrated in the Church of Rome is true Baptism because albeit the Papacy be not the true Church yet the true Church is in the Papacy God preserving the remnants of it in the middest of the bowels of Antichrist Attersol of the Sacrament lib. 2. cap. 3. See cap. 6. Vide Balduinum de Cas. Consc. lib. 4. cap. 8. Cas. 7. I dare not wholly take away the name of a Church from Rome I know that Antichrist shall sit in the Temple of God That Baptism cannot be administred out of the Church And when the entire form of Baptism is observed St Augustine is resolved Non haereticus sed haeretici manu Christus baptizat Therefore the Councel of Nice determined very gravely That there should be no rebaptization of such as were baptized by hereticks Doctor Hampton in his Sermon on 1 Iohn 2. 19. Although there be many devises of men sinfully annexed to Baptism in the Church of Rome and some wicked opinions erroneously held concerning it among them yet Baptism both was there Rom. 6. 34. 1. 7. as Gods Ordinance before these corruptions and errours and so hath been continued in that Church to this day and ought also still to be retained the corruptions only and the errors being renounced and rejected Iohnsons Christian Plea ch 3. p. 53. There is one Baptism as there was
one Circumcision And Baptism had in the Apostate Churches of Christians is answerable to Circumcision retained in Israels Apostasie Now Circumcision being once received in the Apostasie of Israel was not repeated again at their returning to the Lord and leaving of their idolatrous wayes to serve him according to his Word but they that were so circumcised were without any new Circumcision of the flesh accepted at Ierusalem and admitted to the Passeover of which none might eat that was uncircumcised In like manner also Baptism being once received in the Apostatical Churches of Christians is not to be repeated again when any so baptized return unto the Lord and forsake their Idolatries submitting themselves to the truth of the Gospel Iohns ibid. c. 3. p. 27. Whether the children of such as are excommunicated may be baptized M. Cotton and M. Hooker oppose this The Sacraments saith he are given to the visible particular Churches of Christ Jesus and to the members thereof such therefore as are cut off from their member-like Communion with the visible Church are cut off also from the Seals of that Communion Baptism and the Lords Supper As therefore we do not receive an Heathen to the fellowship of the Supper nor their seed to Baptism so neither dare we receive an excommunicate person who is to us as an Heathen unto the Lords Supper nor his children to Baptism M. Perkins in his Cases of Conscience lib. 2. cap. 9. gives several reasons to prove that children of Parents which are professed members of Christ though cut off for a time upon some offence committed have right to Baptism Attersol of the Sacraments l. 2. c. 6. saith The children of excommunicate persons may be baptized Repetition of Baptism or Rebaptizing There is but one Baptism as there is but one body Ephes. 4. 5. Reasons against Rebaptization of such as are rightly baptized 1. Baptism is primarily and properly the Sacrament of our new-birth Tit. 3. 5. of our insition into Christ which is done but once 2. In no place where the institution of it is named is there any mention directly or by consequence of any rebaptizing of it nor any order taken about it whereas in the other Sacrament we have a Quotiescunque in the very Institution 3. Baptism succeeds Circumcision which was but once administred nor to be administred any more as is clear from the total silence of the Scripture and â—osh 5. 4. 4. It is numbred among Heresies in the ancient Church to reiterate a Baptism which was acknowledged to be valid M. Martials Def. of Infant-Bap p. 68. The Errour of Rebaptizing arose upon a corrupt understanding and interpretation of that place Act. 19. 5. They are not the words of Luke the writer but of Paul the speaker continuing his speech of Iohns Disciples and hearers and are not to be understood of the twelve Disciples Some prove from that place that Iohns Baptism and Christs do differ but few urge it â—or the reiterating of Christs Baptism Baptisma est irreiterabile Sacramentum Galatinus de Arâ—an Cathol verit lib. 10. cap. 3. The Anabaptists or Antipoedobaptists themselves will rather deny our Baptism to be a Sacrament then grant a necessity of rebaptizing Private Baptism From St Iohns preaching and baptizing in open meetings we conclude that both preaching and baptizing ought to be in publick Assemblies The Baptism of Midwives and in private houses rose upon a false interpretation of Iohn 3. 5. where some do interpret the word rather of the material water wherewith men are washed whenas Christ takes it there by a borrowed speech for the Spirit of God the effect whereof it shadoweth out cleansing the filth of sin and cooling the great heat of an unquiet conscience as water washeth the thing which is foul and quencheth the heat of the fire It is not a private action of faith but publick and of the whole Congregation whereby another member is received into the visible Church and as it were incorporated into the body all ought to have their part in it as they are members of the same Church and so it ought to be then done when all may best tâ—ke knowledge of it As in Corporations both of the Universities and also of the Cities and Towns none are admitted in them but in a full Congregation or in a publick Assembly where all may be present and give their consent So in the visible Church by Baptism they ought then to be incorporated when the Assemblies are greatest and when all may most conveniently be present which is the Lords Day There was no publick Assembly when the Eunuch Acts 8. and the Goaler Acts 16. were baptized Whether wanting Water we may baptize with Sand or Water distilled and compounded This came at first from that opinion That they are damned which die unbaptized The Minister may not baptize with any other liquor and element then with natural common and ordinary water We may allow mixture of water with wine in the Lords Supper as well as the mixture of compound water with common in the Sacrament of Baptism If no composition may be used then much lesse may any other sign be used and so the element clean changed and the Ordinance of God altered for the Church of God hath no liberty to bring in any other sign in place of water See Levit. 10. 2. Whether it be lawful to use the sign of the Crosse in Baptism In St Augustines time yea before it the Christians as they used to sign their fore head with â—he Crosse in token that they were not ashamed of Christ crucified whom the Jews and Gentiles reproached for the death which he suffered on the Crosse so they brought thereof into the Sacraments and used both the figure of the Crosse and crossing in other things of God also Doctor Rainolds against Hart p. 504. In the Revelation the worshippers of the Beast receive his mark and the worshippers of the Lamb carry his mark and his Fathers in their fore-heads Hence came the first use of the Crosse in Baptism as the mark of Christ into whom we are initiaâ—ed and the same afterwards used in all Benedictions Prayers and Thanksgivings in token they were done in the name and merit of Christ crucified Mede on Ezek. 20. 20. Had not the Popish abuse and superstitions about the Crosse made us jealous of all use of it who would not have thought this a decent ceremony at the administration of Baptism to reminde all the Congregation of their Christian profession and warfare to which the Sacrament it self doth oblige them D. Burgesse See Weemses Christian Synagogue p. 208. and Boyes his Remains p. 166. and Masons Sermon on 1 Cor. 14. 10. The unconformists dispute against the Surplice and Crosse not onely as monuments of Idolatry but as signs analogical of mystical or sacramental signification in nature and use one with the Jewish Ceremonies a will-worship having no ground