that working distracts the soul and will not suffer the heart of man to close in a spiritual way to bless and praise the Lord now who knows not carding diceing bowling cocking stage-playes may-games wakes do wholly pull back the soul and indeed who follows those things cannot be said to rest so much as his horse 2. The very end of instituting the sabbath is against these things that men might in a publick solemn way entertain Communion with God that they might meditate in his word read on his Scriptures that they might be Holy is the sabbath designed now these sports and their attendants are so far from conducing to this end that many of them that so do appear rather to have Communion and fellowship with Sathan then with the Father the Son lying swearing coveting quarrelling and often times murdering is the issue of some of them and snares traps and temptations to sins are in the bowels of them all 3. Some of these sports in their own nature seem to many knowing men to be unlawful at any time particularly that bruâ—ish and undelightful spectacle of Cock-fighting for man who is a rational creature to sit and behold more usually for covetousness then for delight these poor creatures destroy one another through that enmity which he put in them is unworthy but possibly the young Gentleman is of another judgement his conscience assures him it is no sin to behold that spectale I will not question his judgement but doing it that day makes it clear he hath no conscience For 4. It lays a platform and foundation for future prophaness the young usually are the persons subject to those extravagant vanities and he that follows them in this tender years may rather surfeit of them then willingly lay them down in age these pleasures may leave him not he them for pleasure is alwaies upon its young legs and desires to be sporting It loves not the company of old men so well as of their Sons Now by this there is a root of prophaneness planted and it may go from generation to generation he that is allowed or can allow himself any part of the sabbath to sport in may in time take half the day and afterward the whole Day he may not value the fourth Commandement and that may make him break the third which may provoke him to break the sixth and by a strange progression doibling his sins he may grow a Devil incarnate It is easie to be observed that the Apostacy of this age usually begins at the sabbath they often quarrel with this first doubting of its Authority they are in time resolved then they doubt of the Assembly then of the place of worship then of the parts of worship then of the God who is worshipped c. Let us therefore of our spending the sabbath have care and serious thoughts that sin and iniquity grow not upon us and the root of prophaneness overspread not our families 5. It put â— a reproach upon Christ and casts a scandal upon that Religion we profess There are but two Religions that keep a sabbath beside the Christian that is the Turk and Iew the former keeping Fryday the other keeping Saturnday for set times of worship who are most precise and strict in their service refusing to do many things wherein even necessity might excuse them Shall the Christian therefore that would be thought to serve God after a more true manner and pretends his sabbath is more Holy then theirs as it is give himself to those pleasures and vanities upon his time of worship this must needs make those Infidels to deride Christ and by such practises to abhor our profession and mock at all the other parts of our religion Quest. 4. Why did God give charge concerning the resting of beasts upon the sabbath God takes care for Oxen we may in some sense affirm since in his own Law out of his mouth he gives charge concerning them the reasons may be such as these 1. From that tender care that he bears to all his creatures the Ox and the Ass creatures that man useth are in some sort looked after by God for that life that they lead they have it from him and he would have their life 's as comfortable to them as their nature and being is capable of he hears the young ravens that cry Psal. 147.9 and therefore the Ox when he lows for need or the Asse when he groans underneath his burthen 2. From that tender care that God would have us bear towards the creatures He would have us to regard the life of our beast Prov. 12.10 God provides food for the beasts and gives them life and gives them to us as our servants and we are not cruelly to use them to teach us to pitey that poor Creature that onely in groans calls to its maker God put the 〈◊〉 the number of his Commandements whereby we ought to let them rest for their refreshment and comfort 3. From that power and authority that God had given man over the creatures he hath dominion over them and by vertue of that might in violating the Law it self Command his beast to do so to which this precept prevents and will not have his beast to work he therefore that labours commits a double sin in forcing the beast and working himself yet the poor creature being forced against its will and against the Law man must at the bar of Justice Answer for the offence yea he may fear that his beast though no body should know it should rise up in judgement against him and condemn him for violating the Law himself and compelling it to do so likewise to send therefore Horse and Cart to and fro upon the Lords Day is a most wicked custome and will have a smarting recompence in the end 4. From that type the sabbath bears of that eternal rest wherein bondage shall be taken from every creature The whole Creation groaneth under that bondage of corruption which lies upon â—it Rm. 8.20 21 22. and it longs to be delivered that it may be at liberty now as a type of that rest which it shall injoy after the resurrection God will have the creatures rest on the weekly sabbath as well as man Quest. 5. Why did not God give charge concerning a wifes resting upon the Sabbath The Person that is spoken to in the fourth Commandement especially is spoken unto in a triple capacity first as a Father and so there is mention made of his Son and or his Daughter secondly as a Master and so there is mention of his man servant and maid-servant and his Cattle thirdly as a Magistrate and so there is mention made of the stranger within his gates no mention made at all of his relation as a husband or of any care that he hath to see his wife if he have one keep the sabbath the reasons may be such as these 1. The party spoken to may be a wife and she is to take care of
if weak Brothers be offended at it it is forborn for the peace of the Church if it were absolutely necessary here it would never be indifferent there 3. Something is morall necessary and binding viz. to abstain from Fornication looked upon among the Gentiles as a thing of no great concernment the Corinthians though called were very guilty of it and one in a high measure 1 Cor. 5. 6. Now says the Canon It seemed good unto the Holy Ghost and to us The Holy ghost of old and new commands to abstain from fornication and it seems good to us gathered together by the Holy ghost filled and guided by the Holy ghost viz. Us Apostles Elders c. that you should abstain from meats sacrificed to Idols and from blood c. for no otherwise are we to read the words when we consider that Peter Paul Barnabas did oppose every part of the Cenial Law yet in regard that Moses is read c. it seems good to us that these things be done They are called necessary things For 1. Fornication is necessary to be abstained 1 Cor. 6.9 And 2. That of Idols if it be taken for pollution with Idols as Iames sentence is Act. 15.20 then it is absolutely necessary if it be taken for eating meats offered to Idols as the Canon of the Councill is then it is necessary secundum quid only as abstaining from blood and strangled that is they are necessary now in respect of procuring peace to the Church for the taking away of the cause of offence for again remember that three Apostles opposed every part of that Law that was given by Moses Iames found out the Medium and abstaining from things strangled and from blood is no more necessary by this Canon then not eating of meat sacrificed to Idols that that is not necessary but may be lawfully done where no offence is taken 〈◊〉 as if it were written with a Sun-beam from 1 Cor. 8. 〈◊〉 any of these three last been necessary for salvation 〈◊〉 been much disputings against them by Paul would 〈◊〉 been against it would Iames have confirmed 〈…〉 nay would not Paul here have opposed him to his 〈…〉 Paul ever have made it a thing indifferent if the Holy Ghost had made it absolutely necessary for the preseâ—◠〈◊〉 it was judged by the Apostles so to be in regard of Moses being 〈◊〉 no further obliging There is a remarkable instance for this after the breaking up of the Council Paul preaching the gospel found and took one Timotheus Acts 16.1 2 3. and circumcised him which act he strongly opposed at Antioch yet did it in 〈◊〉 not that Paul changed his judgmenâ— â—e circumcised him says the 〈◊〉 because of the Jews which were in those quarters verse 4. that all occasion of offence might be taken from them when had that determination of the Council been literally looked after Paul sinned grosly in laying a greater burthen upon the believers then any was mentioned in the Apostles cannons this declares that in regard of the Iews at that time there was a necessity in some things to eye the Law but never holding nor teaching it as necessary yet holding it in some places and at some times convenient in some part necessary for the peace of the Church particularly that no offence might be given to the Iews so desirous were they of their salvation but when the Iews remained constantly in their keeping the Law and out of stubernness still would have it observed the Apostles then and Christians at this day stood and do stand to their Christian liberty Paul will circumcise no man be offended who will Gal. 5.1 2. and Gal. 3.1 the whole body of the Ceremonial Law is preached down written down which shews that those Ceremonial decrees in the Canon of the Apostolick Council was never ordained for a standing or an eternal rule in the Church the Temple is now gone Christianity is established Peter Paul Barnabas and Iames know that God is satisfied with our believing and though for a time it seemed good to them gathered together by the Holy Ghost to keep a few of those Laws for the peace of the Church and for the ingathering of the Iews yet since they still remain offended let them so remain and for all their offence taking let us now stand fast in the liberty where with Christ hath made us free The Law is not now read the Apostles lived to see the Jews once a glorious people a royal priesthood and a holy nation rejected of God unchurched of him and they see her ceremonies all buried hear what is written by the Holy Ghost since the Iews weakness is turned to stubbernness if Peter now take part with the Iews for offending he must and is reproved before the whole Assembly and that in Antioch too Gal. 2.12 See Gal. 5.2 Behold I Paul say unto you that if ye be circumcised Christ shall profit you nothing Now he speaks out seeing the Iews are not the better for that indulgence given For I testifie again to every man that is circumcised that he is debtor to do the whole Law by Christ we are debtors to no part of the Law nay not to abstain from eating of blood Was it not Pauls Caution to the Collossians Col. 2.16 Let no man therefore judge you in meat and in drink or in respect of an holy day or of the new Moon what ever you eat or what ever you drink let no man judge you that is condemn you though it it be not according to the Law for they were a shadow of things to come but the body is of Christ blood was to be poured on the altar to make an attonement for sin but the blood of Christ is now poured forth and there ought to be no other offering for sin to be brief that blood may be eaten now under the gospel or that that decree of the Council is not binding to us in these dayes appears 1 From the rule of proportion between it and things sacrificed to idols according to the Canons of the Council they are alike unlawfull they are alike necessary they alike binding they were enjoyned by one and the self same authority but now S. Paul 1 Cor. 8. speaking of things sacrificed of idols which was one of the questions the Corinthians desired to be satisfied in from that Apostle in regard that some did eat of that meat upon their knowledge that an idol was nothing in the the world and some did not eat fearing it might be something the Apostle yeilds that though an idol be nothing in regard there is but one God and though men might eat of that meat sacrificed to them for anything was in it for neither if we eat are we the better neither if we eat not are we the worse a plain demonstration that that Law is not obliging yet he would have them to abstain not as from the Law but for the conscience of him that was offended so that
of our wants bethinking while thou art fitting thy self to go to Gods house what mercies thou wantest what grace thou lackest if patience trust hope faith knowledge ask accordingly c. 3. By calling to mind thy particular sins and sacrifice them in thy Closet or at least bind them hand and foot and let them be slain in publick never spare for their crying 4. Know that thou art to do nothing else lose not thy labour by a carelesse performing of duty seeing God hath called thee from thy ordinary employment and to be outwardly in his work only may make thee lose the reward of all Follow therefore that since thou art allowed no work besides these following 1. What is for comelinesse decency and honesty as putting on of neat and cleanly apparel 2 What is for necessity as milking of beasts dressing of meat foddering of Cattle Matth. 12.1.5 11. 3. What is for charity so Physicians and Mid-Wives may work In those cases man is not made for the Sabbath but the Sabbath was made for man People may walk a journey to Gods service and Ring Bells for Gods people Numb 10.2 3. Nay watch and Ward nay be set to secure Gods people Neh. 13.19 All these rending to the great end of keeping the Law and sanctifying Gods name SECT III. God is pleased though he be a Lord of all to give his people a reason why he would have them keep this day holy to himself let us see why it was instituted and why it is continued 1. It is Gods own property from the beginning It was his own from the first and it shall and must be his untill the last Untill the time come that the whole Church celebrates an Eternal Sabbath with himself this Sabbath shall be kept for himself 2. It is a Type of mans happinesse to everlasting Six days God gives man to work in but in the Seventh he must not work he must not think his own thoughts he must rest from sin and labour for his God shadowing out that rest that man shall enjoy from all his labour and from all sin in the new Ierusalem 3. It is beneficial to the creatures while they have a being the beasts of the earth are preserved in it and by reason of sin servants are continued to till the ground by this precept God provides well for beasts and servants that they should not be oppressed by harsh cruel or covetous mâ—sters 4. It is conâ—inued that men might keep the doctrine of the Creation more firm in their memory God having created the world and the creatures therein men might contemplate and behold the wonderful works of God and read therin Lectures of his power he beheld all his works and he saw them good when he had been six dayes in making of them he will therefore have men to see the same when they have been six dayes making use of them 5. Because of that blessing which he gave the sabbath at its first instituting he blessed the Earth and by vertue of that blessing at this day it brings forth herbs yielding seed by which man is preserved he blessed the sabbath yea and it shall be blessed that is be a means whereby man may receive by Holy Duties saving graces that he may be happy he ordained it for no good it could do himself neither is it Holy through any holiness in it but it is a time designed for the service of a Holy God in whose service onely men are blessed and by sanctifying his name this day by setting themselves apart from the world for the duties of it God sanctifies their hearts by setting them apart from the wicked by his word for the glorifying of them SECT IV. We have them amongst us that are for no sabbath at all we have those that are onely for the Jewish let us therefore see what sabbath that is which day of the seven we are under the Gospel bound to keep and sanctifie by a Holy resting from our ordinary imployment That a sabbath or one day in seven is to be kept the Scripture is clear that that sabbath kept by the Iews was the sixth day from the Creation is more then probable that the sabbath of the Christian Church is the first day of the week is easie to be defended the Jewish sabbath being changed In which defence we shall distinctly speak to these three things And 1. See that there is such a change 2. The Authors of that change 3. The reason of that change We read in several places of the Apostles going into the Iewish Synagogues on the sabbath day to preach the word of God unto the people they bearing for a time with the infirmity of the Iews kept in a publick manner both their sabbaths and their feasts Acts 13.15 Acts 20.16 yet so that they alwayes Implied some freedom gotten by Christ and therefore daily met But when as the Iews grew perverse and urged a necessity of those things then the Apostles stood to their liberty and changed the day quite and clean and wrot to the Churches not to heed the sabbath that is the seventh day from the creation for instance Col. 2.16 Let no man therefore judge you in meat or in drink or in respect of an holy day or of the New-Mooner of the sabbath dayes every thing here is Jewish which the Colossians being pressed by some to observe the Apostle would not have them be startled for meat or drink or New-Moons or sabbath days for since Christ is come these are not to be observed At the difference of meats is taken away by Christ so is the sabbaths for you must note in all the Gospel the Christains day of rest is never called the sabbath and therefore not now to be observed by them or taught unto them It is to be observed that in the body of the fourth Commandement which is onely binding in respect of its being moral for all those after Laws as not kindling fires were not written upon the mount with the finger of God on tables of stone God commands simply the seventh day to be observed speaks not of the seventhday from the creation but gives and allows men six and the seventh to be his which is done even in the Gospel by setting apart for his service one day in seven the moral Law requiring no more which seventh day the Iews in their worship make the last day of the week and by it keep the Law the Christians in their worship make it the first day of the week not contradicted by the Law God leaving himself a power to alter or not alter the day as he saw good without infringing any of those Laws which he appointed should be binding the same God therefore that spoke to the Iews on Mount Sinai for keeping of the seventh or sabbath day indifferently forbids the Colossians to observe the sabbath the sevenâ—h day from the creation stricty But shall the Colossians keep no day for the service of God shall
they rest from their labours no time withoâ—t question our Apostle had taught that Church to keep one day in seven he was a wise master-builder and could not 〈◊〉 in so necessary a point to give them his judgement we conclude therefore that that day that was kept by the Apostles and the Churches where they were was taught also to the Churches where they were not which caused the Collossians to be judged in not keeping the Jewish â—â—bbath and that made the Apostle write to them so punctually against sabbaths Now the day that the Apostles kept and the Church with them is generally called the first day of the week never the saâ—bbath of which we have these remarkable passagâ—â— holding forth a change 1. Our Saviours resurrection Mat. 28. he sleeped in the grave the Jewish sabbath left it behind him wrapped in the grave clothes as he had by his death burial put an end to all Ceremonial Laws so to the Ceremony of the sabbaths being precisely the seventh day from the Creation 2 Col. 16. on only day in seven being moral we have this shadowed out untosis more clearly then that idle Romanist Paleatus who took great pains to write about the shape or shadow of our Saviours body in the linnen cloth wherein he was buried we are sure that the Jewish sabbath was but a type or shadow of that day of rest that even on earth was to be kept 2. Our Saviours apparition Iohn 20.19 the same day at evening being the first day of the week he appeared to all his Disciples vers 19. And after eight dayes he appeared again which must be the same day of the week On the Jewish sabbath if the Disciples should be gathered together to worship God yet they behold not Christ but being gathered together on the first day of the week Christ comes and preaches to them confirms their faith in that he is the Son of God and so declared by his rising from the dead 3. The Spirits descension Acts 2.1 the Holy Ghost did chuse this day to baptize the Apostles And when the day of Pentecost was fully come ther were alâ— wiâ—â— one accord in one place c. And there appeared â— even 〈◊〉 as of Fire c. That this was no other then the fâ—rst day of the week may easily be proved for that our Saviour was crucified at the feast of the Passeover is clear in Scripture and that the day after our Saviours death was the Paschal sabbath feast on which the Iews rested Luke 23.5.6 Now from the keeping of the passeover or from the Paschal sabbath feast for at our Saviours death that feast happened on the sabbath the preparation was not so much in regard of it as in regard of the sabbath as Ioh. 19.14 compared with Luke 23.5 6. and Mark 15.42 is just fifty days the fiftieth day from the passeover must be the feast of Pentecost Levit. 23.15 16. which feast shall fall on the sabbath Now the day of Pentecost was fully come before the Spirit discended that is the day or first day of that feast he came not down in the beginning of it not in the middle but when it was fully come that is the day fully finished at its compleating the Apostles were gathered together with one accord that is in the beginning of the day after betimes they were met according to agreement without doubt to worship God for the spirit came and the multitude was gathered and all before the third hour of the day which is our nine of the clock An argument made use of by Peter to prove that neither he nor his fellow Apostles were drunk as was supposed many such circumstances fully shew that the sabbath was passed and the day of the feast fully come that is compleated and ended God therefore chusing this day to inspire his servants with his own spirit to imbolden them in the preaching of his word and they preaching upon that day baptizing upon that day taking no notice of the Jewish sabbath is an argument of its change God giving them the spirit of doctrine not on the Jewish resting day but on the first day of the week in regard that not that but this was the day wherein God appointed men should be taught in a more solemn way the wonderful works of God of Christs resurrection from the dead and of salvation to all those that believe in his name 4. The Sacraments Administration Acts 20.7 it is thus written And upon the first day of the week when the Disciples eaâ—â— together to break bread Paul preached the Jewish sabbath was kept by the Iews immediately before at the close of it and beginning of the next day the Disciples came together that is believers or Christians as if it had been customary and they came to hear the word and receive the Sacraments to break bread c. And Paul preached until midnight which is the close of the sabbath Now why should the Christians design and appoint meetings forbear working spend the day in Ordinances continue at that so long except the time of rest had been changed they would rather have done it on the sabbath day that was immediately gone before then on this if there had not been a change made 5. The poors collection The Apostles 1 Cor. 16.1 orders the Members of that Church that upon the first day of the week every one lay by him in store as God hath prospered him concerning collections for the Saints Now why should this office of Charity of setting apart some small piece of money for the use of the poor be done upon the first day of the week but because of this that that day being the day set apart for the serving and worshipping of God they should set apart some of their goods for the poor Saints of God charity being alwayes a work accompanying the sabbath and he informs them also that he had given the same Order to the Churches of Galatia vers 1. The first day of the week they must also Remember the poor and not on the seventh 6. The Divine Revelation what time was it that God was pleased to make known to his servant Iohn the things that were to be hereafter it was on the Lords day Rev. 1.10 as we call it the Lords Supper because of his institution and his Church because of his presence there in an especial way so there can no oâ—her reason be given why any day should be called the Lords day more then another for it is manifest that Iohn is speaking of some particular time but in respect either of his institution or some special Act that was done or day that was dedicated for the Lords service in a particular manner above or more then other days And without doubt this day at or before that time was commonly called the Lords day for we read it was a common question among Christians Servasti Dominicum keepst or hast thou kept the Lords day the
or her pleasure openly expound and preach the Gospel that it was no lawfull for a Minister to have humane learning or that it was unlâ—wfâ—ll to hear such that it was and would be unlawful for Ministers to prepare themselves to preach by study that it was unlawful for a Gospel-Minister not to have some handy Trade and work in a Mechanick way for his living Ought they not since it was known to have been long used by Gods people before the Law and by his people after the Law to have told that to receive Tythes now was to deny that Christ was come in the flesh why was it not told us that the whole â—â—sterity of man whether of Heathens or Christians during their Infancy are pure and holy there being no Originall sin why did not that wise Master builder lay his foundation aright and show us that to enter any into thâ— Church by Baptism without declaration of Faith and Repentance though born of holy parents was a sin and also if any such thing were done in the name of the holy Trinity wherein consists the essence of Baptisme with the application of the spirit which is not hindred by Infancy yet that they ought to be baptized again Why did they not inform the Church that though God was pleased to receive the Children of the Jews so far into his favour as to give them the outward sign of his Covenant with the Fathers viz. by circumcision yet would not have the Children of Christians to receive the outward sign of his Covenant with their Fathers viz. by Baptism Why did they not inform us that there were none baptized nor none should account themselves baptized except they were plunged or dipped in a River And that any member of the Church might do that why did he not tell us that it was and would be a sin for one to teach his child to say the Lords Prayer or call God father since they had no faith in Christ Why do they not shew us that to be in a place hearing his word with those that were not all holy was a great sin before God and that there should be a parity in the Church of God That no civill Magistrate hath any power at all to be command any thing to be done in the Church of God and that no Christian ought to pray in a set form and therefore that the Lords prayer was not to be used yea was as abominable unto God as Swines flesh unto a Jew as I have read some of them do however we know it is disused by them all Why was it not told us that to receive the Sacrament of the Lords Supper was either a vain thing or an indifferent thing or to eat it with unholy persons a sinful thing and also that any one that had gifts might administer the same or that the profit of the Sacraments depended upon the goodness or holynesse of him that gave it or did administer them These with a thousand more are the Principles that our Hereticks walke and teach by and if they be true doctrine how long hath the Church been without truth and in matters of greatest concernment as Preaching the word and Sacraments Why did not the Apostles once at least encourage Christians to persevere in Holiness upon the account of Christs comming personally to Reign upon Earth and why would they not tell that it was a decent holy seemly thing to hear a woman Preach It seems strange that neither by word nor by Epistle this was made known that any man might assume the office of the Ministry unto himself though he were not outwardly called as was Aaron why would they not tell us that Ordination was but a toy and was not to continue longer then themselves But what am I doing If these be true Churches and this Doctrine true Gospel the Apostles have been faithlesse and unjust I speak it trembling for no such thing did they ever teach but the contrary we finde them often times in the Scripture handling those very points and laies down contrary conclusions particularly Heb. 5.4 speaking of Priest-hood in generall and of Christs in particular who is the high Priest of the Gospel saies no man taketh this honour to himself but he that is called as was Aaron And that Aaron had an outward call for that Office and was deputed and set apart for that function in a publick way is clear from Ex. 29. and Levit. 9. Rom. 5.12 where the Apostle handling the infectious nature of sin maintains That by one man sin entered into the World and death by sin and so death passed upon all men for that all had sinned viz. by the sin of that one man I can find here no exception of Infants which if true doctrine the wisedome of God would have discovered in such an apt and proper place And truly that Infants should dye having no sin since death is the wages of sin Rom. 6 23. is a Doctrine that either charges God with unjustice or St. Paul with a falshood or at least a grosse mistake Of Baptizing of Infants we shall speak in it's own place and touching receiving the Sacrament of the Lords Supper with a mixed Congregation in its propper season and of Dipping when we come to the Font. Touching the peoples Ordination let the Scripture be produced that gives the people power for to set apart a Lay or Mechanick or any person and to constitute him a Church-Officer in the least Let the Scripture be produced that gives a power to a multitude so to do or that approves of a mans assuming to himself the power ministerially to teach Baptize give the Sacrament of the Lords Supper show or produce me that Scripture that gives authority to a Lay-man such a one we count him that is not Ordained by an Ecclesiastick person according to Apostolicall Tradition to bind or lose to cast out of the Church by judicial Excommunication or â—o receive in by authoritative absolution I say again let any of our â—ereticks produce me that Scripture show that text and I here promise them to renounce my Ordination forsake my calling and deny my Baptisme For I am not ignorant that the whole stream of the Scripture goes smoothly in another Channel If these or any of these be Churches then the candle hath never been upon a candlestick the City hath never been upon a hil Kings have never been her Nursing Fathers nor Queens her nursing Mothers except Iohn Buckhold alias Iohn of Layden with his fifteen Wives which Iohn being a Botcherly Taylour was by a mad crew of Anabaptists despisers and otherwise opposers of all government appointed King at Munster in Germany An 1534. where wearing Royall Robes of Embroidered work Spurs of gold Scabbards of gold and two Crowns of gold he had his Chancellours Cup-beares Carvers one holding up the holy Bible and another a naked Sword the handle whereof glistered with gold and pretious stones went before his Botcherly Majesty
This Errour in point of worship you may call Idolatry But beware that you take not decent or comely Ceremonies for essentiall parts of worship The Apostle urging women in the Church of Corinth to be covered 1 Cor. 11.6 that which they might think was too much precisenesse in him for we may be apt to suppose he discontented them that did otherwise was decent in his eyes and commanded to be done but not making it a point of worship nor pressing it upon them as part of Gods service declares that ceremonies may be used in but ought ever to be differenced from the worship performed In brief whatever Ceremony of what nature or kind soever that is enjoined that is not contrary to the Word of God and by the Officers of the Church thought comely to be used as tending to make that worship then used to be the more Reverenced and esteemed by the performers is not to be opposed This age discovers what a dis-respect contempt undervaluinig thoughts most men have even good men in a great measure of the house of God table of God service of God and Servants of God since decent and comely ceremonies were banished from the Church of God and where such ceremonies are injoyned and thou separatest thou art guilty of renting the seamlesse coat there being no cause for making that separation justifiable For Hereâ—â—e then and Idolatry only then is there a cause of separation and what ever is more then these cometh of Satan Wherefore though our departure were a trouble to them sayth Reverend Bishop Iewel speaking of Rome yet they ought to consider how just cause we had of our departure And in another place he saith It is true we have departed from them and for so doing we give thanks to Almighty God but yet from Christ from the Apostles and from the Primitive Church we have not departed Romes Heresie and Idolatry gave a just ground for the Reformed Churches separation But In our days there is made such a separation as by no Scripture can be justified there being nothing in matter of doctrine taught nor in point of worship performed that in the least contradicts the Word written or the worship injoyned and therefore their sin is the greater tending to the destroying of that love charity concord union that ought to be in and amongst the members of the Church we must not cut off the arm for every scratch or smal hurt much lesse cut off our nose because it seems to stand awry through a false glasse neither ought we to separate from the body of the Church for every small errour in it as for every Ceremony that in our judgment is amisse and indeed those that are most separate from the Church now in the highest points of doctrine and fight against her did but at first dislike her Ceremonies so dangerous it is to yield in the least to the sin of Schisme for the hurt in that quickly turns to the Gangreen of Heresie Those that disliked her Suâ—plice now scorn her preaching those that disliked her prayers will not now pray at all those that disliked standing at the Creed now will fall down to no God those that disliked her Crosse in Baptism now scorn the Spiritual washing those that looked sowr upon my Lord the Bishop now casts stones at the Preacher Master G Those that dug down her Altars now would pull down her Churches they that saw her kneel at the Lords Supper and grumbled because she sate not are now so holy that they scorn it Which thing duly and seriously weighed might make men afraid to play about the hole of the asp or to put their hand in the Cokatrice den nay to touch it were it but with a stick least as it befals him that toucheth the Torpedo a spiritual numbnesse or Judiciall stupefaction befall them that they shall noâ— move one foot forward in a right way more Seldome can we see them returning to their mother Church and to that doctrine wherein they were baptized but like sheep out of the Fold as soon as out of the Church porch they wander further and further and so far they are gone that for the present I am not disposed to go after them but to such as are within hearing I give this short direction viz. to behold such as have gone before them that at first did but stâ—mble at straws were troubled at trifles thought to have gone no further yet whither are they now hurried look back to the Church you have left view her orders her Sacraments her points of worship study them try them by the Sciptures if you can find them contrary or repugnant to the written Word of God stand stil and save thy own soul but follow not them for they went in the way of Cain and run greedily after the errour of Balaam perished in the Gainsaying of Coâ—e Clouds without Water carried about of Winds raging waves of the Sea foaming out their own shame wandring stars Jude 11.12 13. By good Words and fair Speeches they deceive the hearts of the simple not for our Lord Iesus Christ but for their own belly Romans 16.18 Quest. 7. Whether more Religions then one may be Tollerated where the true Church is Established In the opening of this Question knowing the times wherein I live and the fewnesse of my years I will not shew you my opinion but you shall hear the Judgement of a Master in our Israel that was gathered with gray hairs to his Fathers and lately fell asleep One Religion is to be Tolerated and no more to be publickly taught then one 1. Because there is but one God who is the object of Religion his Essencâ— being simple and indivisible his worship is also to be diversitie of Religion breeds and produceth only diversity of Opinion touching God which in time may in the conceits of men dâ—stroy his unity and Onenesse 2. As there is but one truth so there ought to be but one Religion for false Religions either teach to worship false Gods or else in a false way and manner to worship the true God which made God himself in constituting the Church of the Jews in a strict manner to give charge touching that and in his constituting the Church of the Christians to do the same by commanding them to stone that Prophet that taught otherwise and us to curse that Angel that should teach other Doctrine then he did then by Moses and now to us by his Son give teach command and appoint Deut. 13.1 Gal. 1.8 3. There is but one Church which is the ground and pillar of truth 1 Tim. 3.15 and one Spirit to lead that Church in the way of truth and therefore there ought to be but one Religion which is the Doctrine of that one Truth 4. There is but one way to heaven and eternal Life in which way few through ignorance and errour walk or find and ways to Hell and destruction which many through corrupted nature fall
onely in respect of giving cause of offence to others is things sacrificed to idols not to be eaten and by consequence eating of blood is no more necessary the cause therefore of that forbearance being removed viz. the reading of Moses Law and the tenderness or ignorance of new converted Iews through the establishment of the gospel being also taken away that the consciences of few or none that are Christians are wounded for useing our liberty in that particular we may without sinning against our own souls eat blood as safely as ever the Corinthians might eat things sacrificed to idols or in an idols Temple since both these by the Canon of the Council were esteemed necessary not in themselves but in respect of weak consciences peace of the Church which now in these two particulars is in no danger for had things sacrificed to idols been in it self necessary to prevent sinning against a mans own soul then meat had commended us unto God which it doth not 1 Cor. 8.8 Nay our Apostle would have urged it and pressed the not doing of it upon that account but contrary he yields and would have them to abstain for the consciences of their weak brethren onely withoâ—t once mentioning any other cause 2. From the holy Apostles attestation speaking of things indifferent and of meats Rom. 14.2 3. Commands that be that eateth meats forbidden in the Law despise not him that eateth not viz. for conscience of the Law Every man living not to himself only ought to have a care of his Brother or not judge him Or put no stumbling block in his Brothers way v. 13. But why must not one judge another in eating or not eating meats forbidden in the Law the Reason he gives v. 14. I know and am perswaded by the Lord Iesus that there is nothing unclean of it self but to him that estesmeth any thing to be unclean to him it is unclean the Apostle is speaking of meats of which not by Moses but by the Lord Iesus he knows none unclean in it self therefore not blood but if a man be conceited through ignorance or conscience to that man any thing were it bread it is unclean He perswades therefore that though men by Christ may eat any thing yet if any Brother be grieved for his eating any meat forbidden by the Law he would not have him cause his Brother to sin For the kingdom of God is not in meat and drink but righteousness peace and joy in the Holy Ghost For he that in these things serveth Christ is acceptable to God and approved by him Now if it were so that that Law touching eating of blood were necessary then a part of the kingdom of God should consist in meat and though we followed after peace righteousness yet could we not neither should we be acceptable to God without abstaining from meats or something that were in it self edible for what is such is meat What ever therefore is forbidden as eating of blood is not to be forborn upon any account but onely upon the weak consciences of our brethren and in eating or forbearing none ought to judge the other for God hath received both him that eats and him that eateth not vers 3. Which God would not do if abstaining from or eating things edible had in it self been either a grace or duty 3 From the Apostles unlimited proposition 1 Tim. 4. where warning Timothy of some that in the latter days should fall from the faith and teach the doctrine of Devils Forbidding to mary and commanding to abstain from meats which God hath created to be received with thanksgiving of them which beleeve and know thâ— truth v. 3. Blood is a creature that God hath created for the use and service of man is in it self edible and therefore meat God was pleased for a time to forbid the eating of blood having appointed it for his own Altar to make an atonement for the sin of the soul but now Christ being come and his blood shed which was Typified by that No man is now to judge us in respect of meat Col. 2.16 The time is expired and he that under the Gospel preacheth up the use of forbearing meat as a point of Doctrine binding the consciences of men under what seeming purity soever is but a messenger of Sathan and his doctrine the doctrine of Devils c. To prevent an Objection which might have been raisd against that which the Apostle is asserting suppose blood eating he affirmes that every creature of God is good and nothing to be refused if it be received with thanksgiving v. 14. But are there not some creatures that are in themselves good yet for us to eat them it is a sin and a part of unholiness No says the Apostle Every creaturo is good none is to be refused for it is sanctified by the Word of God and Prayer v. 5. Suppose S. Paul to have blood before him he is not afraid to eat he hath craved a blessing by which it is Sanctified and he wil eat for no creature is to be refused and these things if Timothy teach he shall be a good Minister of Iesus Christ v. 6. He is not a Minister of the Law and therefore he is not to look to that but of Christ and what the Word of God and Prayer hath sanctified and they sanctifie every creature let no man call it impure unlawfull and if they do as what will not some men do we are to avoid them they are seducing Spirits and teachers of lyes not apprehending the Law of the Counsel and the reason of that Law nor comparing it also with other Scriptures makes the ignorant and unlearned wrest this as wel as other Scriptures to their own hurt and the Churches disturbance making this not eating blood to be a standing law in the Gospel upon the account of sin when by the Apostles themselves it is made no more necessary then that of not eating what was Sacrificed to Idols a thing by that faithfull Labourer in the Gospel Saint Paul in it self lawful enough to be done but to be forhorn for the sake of the consciences of others and yet that very forbearance but for a time till ignorance did turn to perverseness and the Iiws weakness became stubornness then other doctrine was taught but still having a regard to the peace of the Church the ground of Iames his determination which otherwise in point of Doctrine did agree to Paul and Peter in opposing every part of the Ceremonial Law yet it seemed good in regard the Iewes in a great measure were not yet unchurched nor wholy cast off for their sakes to forbear meats in themselves lawful enough as blood was since Christs was shed But to teach now as a matter of faith the forbearance of any thing edible particularly blood the Iews being wholly unchurched and the Gospel confirmed is not of God but of Satan For every creature and therefore this is Sanctified by the Word of
the flesh yet they have an interest in each other as in their teachers as in their hapinesse in their victories in their warrs in their fruits of the Earth which stedfastly to believe the observeing of these days were of great concernment 4 It might put a dayly check to growing sin when men otherwise cold in their acts of repentance and dutys of mortification should observe a solemn quarterly appearance before God for the ends above mentioned It might stirre them up to pray for a blessing on the fruits of the Earth and crave a pardon of their sins formerly committed which by degrees might make them perfect holinesse in the fear of God Quest. 6. Whether it might not be an acceptable service to have anannuall fast for the crimes lately acted in England This Question took its rise from the Authors occasionall reading of a motion made to the late long Parliament by one preaching before them for the keeping of a Fast in regard of that blood that was shed in the dayes of Queen Mary during her five years raign If that was supposed necessary sure this supposition is not to be thought vain It is not to be reflected on particulars either touching crimes or persons that being forgiven by an act of Oblivion here on Earth but since it is not for ought we know ratified in heaven it may not be in vain to sound a trumpet in this our Sion and proclaim a day of humiliation for 1 Flagitious and unheard of crimes have been acted and that that not in a corner but before the Sun such as were it possible should not be told in Gath. 2 God for a time may only keep away wrath some acts were of that nature that the world never knew that sin to compare with them and therefore there may be expected strange judgements God hath them written down and will without question without much entreaty visit for them therefore prayers and tears are to be offered to expiate the guilt 3 The Actors for a great measure seem not yet penitent we might charge many but it were to be desired that such as blew up division for their own ends whom God hath alwayes crossed would not keep up division to the Churches disturbance and their own ruin 4 To remove the scandall that may be in all ages and is in those times cast upon our profession King killing was once a doctrin charged upon the Jesuits who ever denyed it but now our religion bleeds by Turkes Jewes and Papists to let the world see that we are better catechised it is expedient that the Ministers of the Lord weep between the porch and the altar that it may be known those practises are both detested and abhorred by true Christians 5 That future ages might beware of the like crimes to open a story in the eares of the young might have the some influence upon tender yeares as the beholding of old Dâ—unkards had upon the children of the Lacedemonians which was to make them shun the like actions 6 The hypocriticall fasts that have been so many deserve to have one week in the yeare that God may not remember them never greater sinners then those that presumed most to performe this duty of fasting and usually before they undertook notorious actions like Machiavil who sometimes appeares like a Devill and another time like a Saint God hath not forgotten these things and therefore they are to be regarded They were in their own nature sufficient to have made even God himselfe loath the very place they were made in and he often bringing the sins of the Father upon the Children if not upon themselves calls upon this generation to cry aloud CHAP. 7. Of a Feast FRom a fast we come to a feast both are Christian and therefore not an unlawfull transition he is a stranger to the Calender that is ignorant of the vigills ushering in the Saint We have seen two dayes wherein Christians may hear the word taught this is a third wherein possibly there may be a mariage in Cana of Galilee and though the Church Catholick invite neither the mother of Jesus nor his disciples as that of Rome doth it is not out of disrespect to either but out of their incapacity to be present yet Jesus is alwayes called Now every pious soul with David goeth to the house of God with the voice of joy and praise with a multitude that keep holyday Psal. 42.4 Fast or day of uhmiltion is appointed for mercyes to be asked a Feast or day of thanksgiving is designed for returning of praises for favours already received and is Either private or publick 1 Private which is a sweet and holy rejoycing in the Lord for some speciall mercy shown to a mans own soul or familie in particular to this is joyned reading of the word 2 Or publick enjoyned by authority for the returning thanks unto the Father of all good gifts for some peculiar blessing shown that Common-wealth in generall unto this is joyned preaching of the word for the stirring up of affection and of this we are now to speak and shall see as in the Fast. 1. The Nature of it 2. The Ends of it 3. The time of it 4. The manner of it 5. Resolve some questions concerning it SECT I. The nature of it 1. It is an extraordinary solemn and joyful appearance 2. of a Christian people or congregation 3. for thâ— performance of holy duties 4. Especially of praise and thanksgiving 5. for benefits or mercy received It an extraordinary solemn and joyfull appearance is this to distinguish it from the Sabbath or Sunday wherein there is a solemn appearance but that is ordinary this is extraordinary Neh. 8.1 2. Of Christian people or Congregation this is to distinguish it from the Feasts of Turks Jews or Pagans who have days set apart to worship for some special favour shown sometimes privately and sometimes publickly but the feast we are upon is a Congregation of Christians 3. For the performance of holy duties When there is a solemn appearance of a Christian Congregation it ought to be supposed that something sutable to their profession will be done before they part and the duties must be afterwards spoken of 4. Especially of praise and thanksgiving this is the chief end of this extraordinary appearance to return praises for mercies received and to adore the Majesty on high for his peculiar favour Nehem. 8.17 18. From this it is called a day of thanksgiving though prayers and supplications be made for all Saints on it yet thanks and gratulations is especially intended by it 5. For benefits and mercies received It is thankfulness that keeps Gods hand open he that would come to God suing for new favours must come with Iosephs brethren with double money in his hands thanks for the former and faith to procure future favours The Church possibly sees her enemy that wicked Haman fall before her blame her not if there be joy in all her Cities Ester 9.18
the places of publick worship from the dayes of Adam might be called Temples however it is generally used for that glorious structure of the house of the Lord in Ierusalem IV. The Church 1 Cor. 11.22 of which there are two sorts 1. The material Church which is builded with the same matter that other houses are yet distinct from them in regard of the use they are designed for they being made to eat and drink in and what if I said to sleep in these for to worship God Of them the Apostle speaks 1 Cor. 11.18 22. 2. There is a spiritual Church which is the whole number of the faithfull souls in general or any holy soul in particular which is a personal Church Of them the Apostle speaks Rom. 16.5 The same distinction is made of Temples 1 Cor. 6.19 Hence it is that those places of publick worship of which we are now speaking may be called a Church or Temple that is material Churches being as the Temple set apart for Gods worship and as it were abiding in them Rev. 1.20 SECT III. We come now to be informed touching the necessiâ—y of those publick places for Christian worship by which we hold not the inconsistency of a Church without these but the dignity only they are necessary for its honourable being and for decency and order for these reasons 1. From the nature of the precepts there are commands in Scripture for the keeping of a Sabbath for the peoples hearing of the Law for the Prophets teaching and for the peoples gathering together all which in their own nature implie the necessity of having a proper and publick place to do these things in 2. From the practise of all Nations we see no Nation almost throughout the habitable world but hath places set apart for the worship of their false Idol gods and it hath been discovered that the Saints of old had places not to say buildings for they were not from the beginning where they erected Altars and worshipped the Lord and inquired of him touching doubtfull cases Gen. 25.22 shall Christians then be backward and want places of worship for to serve their Lord and Master 3. From the confusion that would upon the want of them ensue if every one might worship God in what place he pleased or every family in what place they pleased We may without the Spirit of Prophecy foresee as by a vision that thereupon would follow nothing but disorder confusion devision sedition destruction and it were to be feared damnation 4. From that ease it gives to Ministers In those places one Sermon may feed five yea ten thousand which could not be done were he to go to every particular company in what place they thought best so he should no where be sure of a Congregation and while he were teaching one the other might be without instruction and he not able through weariness to preach any more some must want which in time would make the people heap to themselves Teachers contrary to the practise of good people and sober Christians 2 Tim. 4.3 5. From that care that it puts upon Ministers These publick places and solemn meetings puts a certain awe upon the Preacher that he dare not utter that but what he is able to defend and what he knows to be truth in regard it cannot be recalled without some stain nor denyed without abundance of sin in regard of the multitude that hears which private meetings and corner-assemblies and brew-house or kitchin Sermons clearly takes away it being possible to preach to recal and deny that to one of them which he uttered in another and to speak truly the Kitchin or Barn is a good shelter both against Ignorance Heresie and Falshood 6. From that honour they bring to religion Is it not more honourable for Christ to be worshipped by his Disciples in large decent comely structures the very walls of which hath a certain holiness in them to put an awful respect into the soul of him that enters to see a number of Christians praising the Lord with one breath in this house then to see the same number meeting in a Washouse Warehouse Backhouse or any other outhouse worshipping God When the Turk hath starely Temples the Jews clean Synagouges to perform that service their ignorance and infidelity leads them to SECT IV. Questions resolved Quest. 1. Whether those places may be consecrated Quest. 2. Whether those places may be termed holy Quest. 3. Whether such places that have been builded by Romanists may be lawfully used by Catholicks Quest. 4. Whether at a Christians Entry into those places he may perform his devotion Quest. 5. Whether it be lawfull to have Musick in Churches now Quest 1. Whether those places may be conscecrated When it is affirmed that Christian Churches may be consecrated or dedicated it is not granted that the Walls of it are to be sprinkled with holy water or that crosses are to be maâ—e on the pavement with Salt Ashes Water and Wine mingled together with many other Fopperies used in the Church of Rome But a solemn publick setting apart that building for holy uses and no other by preaching and praying which practise is lawfull 1. From the practice of Salomon and other pious Princes 1 King 8.63 having builded the Temple of the Lord at Ierusalem he and his people did consecrate or dedicate the same that is separated it from all secular or civil uses and appropriated the same unto God by prayer and sacrifice desiring that God would own it for his house and hear the prayers that should be made in it or towards it ver 9. which service was accepted and God promised so to do 1 Kings 9.3 the like did Zerubbabel at the building of the second Temple Ezra 6.16 The like did Iudas when he had raised a new Altar in the Temple of Ierusalem the heathens having polluted the other for three years 1 Mac. 4.59 which dedication was owned countenanced and graced by our Saviour himself Iohn 10.22 He was not it seems so scrupulous in his judgement as some in our generation are but that they value not Christ and they differing often in point of practise well may they differ in point of judgement The like we read 2 Kings 12.18 1 Kings 15.15 2. From the Law or rule of proportion if all along we find in the Scripture things that were appointed for the service of God consecrated and that service approved of countenanced and owned by him whether done to persons things or places what should hinder but that things and places set apart now for his worship and service might be also so deâ—icated were it a pulpit that God would bless the doctrine taught in it a Church that he would bless and cause to prosper the souls of such as delight in it and so of any other thing 3. From the practise of people in their several dwellings they will when they have finished a house set one room apart for a Parlour another for
mans inability weakness and unworthiness and withal shewing the grace of God freeing a soul from all doth very much tend to the advancement of free grace and the love of God 4. To set home the cross of Christ more powerfully In reading the history of our Saviours passion what soul can but be affected yet when the Preacher cloathed with a commission overshadowed by a divine ray in the congregation and his tongue made like the pen of a ready Writer declares his agony in its order time causes parts nature greatness and effects what heart can be so rocky as not to break 5. To keep down pride in man the more strongly Scripture shews man that originally he is but dust as the wild Asses Colt that he is worse then the beast that perish that he is as water spilt upon the earth that his days are swifter then a weavers shuttle and that his life is but as a vapour these being set forth in popular Sermons with the advantages of Oratory judgement and invention makes the eyes of the poor mortal to see the face of his nativity the clearer yea on his eye lids to behold the shadow of death SECT V. Questions resolved Quest. 1. Whether Gospel-Preachers ought to have a seâ—led maintenance Quest. 2. Whether an Heretical or upstart Teacher may be known from the true Quest. 3. Whether a Preacher once setled in a place may leave that place Quest. 4. Whether it be expedient to permit one to preach constantly in a place that hath neither order from the Church nor charge of the people Quest. 5. Whether he that is a Gospel-preacher may lawfully own civil Titles of honour Quest 1 Whether Gospel Preachers or Ministers ought to have a setled maintenance There is a crew or company in this age who either through ignorance or malice or both cryes down and speakes against a setled maintenance for the body of the Ministry affirming that they are purely to live upon charity and depend upon the good will of the people but not to â— and longer upon a Preface this Tenant seems to be unjust 1. From that certain and competent allowance given to the Ministers of the Jewish Church God took a special care that they that waited at his Altar and served him in his Temple should have certain and honourable maintenance for so doing what by first fruits by tithes c. the Levites had a liberal subsâ—â—tence nay as it is recorded from Scripture out of an hundred bushels of corn the Levites were to have nineteen besides their forty eight Cities with the fields about them which in the land of Israel was no small portion he that appointed so liberally and provided so certainly for his servants under the Law did without question never design those under the Gospel should be beggers 2. From that certain and unavoidable charge that dayly he is put to what Ministers buy they pay for as other men â—they are at the same charge and expence as others are which to do and in the mean time be at an uncertainty how to clear that charge is in reason not to be admitted Except the world were free to them reason not to say religion would never leave them to be free to the world 5. From that uncertainty yea probability that he might have of having nothing Charitas as of old Astrea hath took her leave of the earth there are Nabals that would give none of their earthly goods to him that gave them heavenly food They would not buy heaven for a certain act of charity and rather then they would be at any charges they would go without a Teacher which thing being known to the Minister we may know what the issue of it would be 4. From that snare and temptation that it might lay before men Ministers though they be Angels in office yet they are but men in nature though they be chosen vessels yet they are but earthen ones Now for them to live at the good will and by the charity of others might keep their tongues from speaking the word of the Lord in that bold sincere upright manner wherein they ought to speak it for fear of displeasing their people or angering their hearers lest they should as Laban either change their wages for the less or take from them their wonted charity altogether the very thoughts of which ought not to come within the compass of a Ministers soul and therefore the occasion of them to be farre away 5. From the ends of those men that affirm such Doctrine it is not so much for the ease of themselves as for the rooting out of the Ministry they know what a few years would produce in the Nation where this should be practised iâ— which though conscience might make the Ministery that now is to go through their callings in fastings and watchings or else go and exercise their gifts among the heathen who with the Aegyptians have given lands to their Priests yet men might have no encouragement to bring up their sons to learning and therefore put them to other callings which in time would bring Ignorance and Atheism upon them The end these men propose to themselves in crying down a setled maintenance that their ignorance might be thought learning their impudence might pass for zeal and their errors for Orthodox Tenents but before they obtain this end Let them grin like dogs and grudge that they are not satisfied Let them howl like Bears and eat up their flesh with envy 6. From the practise of all civilized Nations whether Heathens Turks Jewes or Christians who alwayes had a care to mantaine the honour and dignity of their priests particularly Pharoah who would furnish the priests from his own table rather then for want when the whole world wanted they should sell their lands Exod. 47.22 What God under the law appointed for his priests cannot be unknown to them that know the Scripture They had citys and suburbs tithes free-will offerings first ruits and their part in sacrifices of all sorts that swere to be parted And under the Gospel in which time as God appointed that they which minister about holy things should live of the things of the temple and they that wait at the altar are pertakers with the altar even so hath the Lord ordained that thy which preach the Gospel should live of the Gospel 1 Cor. 9.13 Now God appointed certaine mantainence to them that served at the Altar even so hath he ordained that they who preach the Gospel should have certaine subsistance And where ever the Gospel got footing and Christ preached there was a certain allowance for the ministry throughout the whole Christian world 7 From that dampnesse that would fall upon the active Spirit were it not so what man is there but would have encouragment in his work to go throw it with joy and truly when it is considered ministers would have some encouragment too The Priests and Levits who had been scattered in the Idolatrous reign
is a sin not supposed only but really and in its own nature he ought to take the admonition 1 As from God 1 Sam. 25.31 32. 2 Meekly as from thy Brother 3 Thankfully as from both SECT VII Quest. 1 Whether a Heathen may not be admonished Quest. 2 Whether Admonition be alike to be given to all Quest 1 Whether a Heathen may not be admonished In reâ—ard that the Scripture calls upon us to admonish a Brother we are not altogether to neglect any of whom we have hâ—pes of bâ—â—â—ering of what professioâ— soever he be For 1 By nature all men are our Brethen we are all of one stoâ—k and kind as through that relation may admonish him when he doth offend 2 By providence the Heathen Turke or Jew may be our neighbour and upon that relation he may be admonished at least as to civil crimes and as far as you can do good in spiritual but if he will not hear never bring it before the Church since she judgeth none that are without 1 Corinth 5.12 13. 3 By Law he may be our kinsman and this will lay a more particular engagment upon us to give him our best advice in things that may conducâ— unto his good bâ—t for the making of any judiciall processe for reclaiming of him in an Ecclesiastical way it is not to be done the Church leaving such wholly to the judgment of God When the Scripture calls upon us to reprove a Brother it holds out that above all others we should most heed a Christian not that altogether we should neglect any in whom we see the least hope of good Quest. 2. Whether admonition be alike to be given to all Though admonition be to be dispenced and given to all without exceptions yet it is not to be given without respect of persons we shall lay down several distinctions and so close this chapter 1 Betwixt age and age we ought to have a respect to gray hairs and reverence the hoary head 2 Betwixt person and person some are of a more bashfull and good nature then others 3 Betwixt calling and calling some are Ministers of the Gospel some not We ought to behold him as a Father 4 Betwixt sin and sin there are degrees of sin and there are degrees of temptation which the wife reprover is to observe CHAP. 14. Of Excommunication This is the effect of rejected Admonition so desirous is God of mens good that if they will not amend by wholesome reproof they should be corrected with the sharper censure of Excommunication the last refuge of an offended brother is the Officers of the Church and if their reproof be not accepted it ends in this severe correction which is either the lesser or the greater 1. The lesser excommunication is a keeping back the offending Brother from the Sacrament of the Lords Supper untill that satisfaction be given to the Church-Officer for the sin committed which is an acknowledgement of his sin before the Church in general or the Churches-Officer and the party offended in particular 2. The greater Excommunication is not only a keeping him back that is obstinate against the Churches admonition from that Sacrament of the Lords Suppet but a judicial cutting of him off from the body of the Church which is the Body of Christ and leaving him as a heathen to be judged at the Lords coming down to judgment Of this greater excommunication we shall speak of these following heads 1 The nature of it 2 The ends of it 3 The form of it 4 Resolve some Questions SECT I. The nature of this greater Excommunication will not be unknown to him that considers this description It is a judicial casting out of râ— factory stubborne and obstinate offenders from the Church of Christ and delivering the n over unâ—o Sathan for the preservation of the Churches peace and honour 1 It is a judicial casting out It is not to be done out of rash and furious passion but according to the Law and Rule of God and that not by every one but those to whom the power of binding is given and he not by his own authority but by the advice or at least the knowledge and consent of the most worthy Members of that Church from which the party is to be cast 1 Cor. 5.45 2. Of stubborn c. this is to be done after all admoniâ—ions counsels and reproofs of the Church are slighted and contemned It ought to be the last Act of the offended Church and all means are to be tryed to reclaim an offended brother before this be put in execution and practise an obstiâ—ate offender is properly the Subject of Excommunication The offence is not necessary alwayes to be in matters of fact Drunkenness Swearing Sabbath-breaking Perjury Blâ—sphemy but it will and ought to be extended to matters of another kind as Teachers of false Doctrine Disturbers of the Churches peace and Infringers or Contemners of her Laws 1 Tim. 19.20 Tit. 3.10 2 Thes. 3.6 3. From the Church of Christ Not to speak of those kinds of Excommunication which were used against Offenders in the Church of the Iews proportionable to these now used in the Church of the Christians It is affirmed that the party so judicially cast out is not a member of the Church of Christ nor was not before that is since his refusal to hear the Church in her admonitions at that time he began to be a Heathen and a Publican and these are not of the Church of Christ then he began to be as a Dog and a Swine unto whom holy things are not to be given Mat. 7.6 The Church therefore doth but pronounce the sinner to be what indeed he is that is not a member of the Church by which sentence the Church looks upon him as cast out or cut off from their body 4. And delivering them over unto Sathan this is the fearfull issue of Excommunication and yet no other then the Lords mind against that Corinthian for his sin of incest 1 Cor. 5.7 And Pauls practise for the Apostacy of Alexander 1 Tim. 1.20 Out of the Church is to be out of Christ and to be cut off from Christs body is to be thrown among the branches to be burned As a Judge by his sentence by vertue of that Commission given him from the supream Magistrate gives the Prisoner over unto execution being dead before in Law as soon as his fact was committed so the Church-Officer by vertue of that Commission given him of Christ Iohn 20.23 assisted by the Church-Members as Justices gives the sinner over unto Satan whose he was as soon as obstinacy appeared in him 4. For the preservation of the Churches peace and honour the end of the Church in this act is not the sinners damnation but his salvation Christs honour and her own peace but these things fall more properly under the next Section SECT II. The Church in this her Discipline hath before her eye and in this judicial sentence proposeth to herself
Our Saviour being of the Royall Trybe was born a Gentleman of this you have a part 2 Civill by riches Abraham was a mighty Prince of this you have a Competency 3 Moral by a vertuous life this made Jabez more honourable then his Brethren in this you have outstrip'd many of your companions 4 Celestial by being Crowned with glory and such honour have all Gods Saints which to obtain a firm standing unto and a worthy receiving of the Churches Sacraments are essentiall helps and furtherances In this tract you have their natures Catholically handled and purely though plainly taught unto which if you take heed you shall do well and passe for a true Son of the Church in the Register of the faithful and receive the sure reward of a Saint in the new Jerusalem the Mother of us all which is the prayer of him who is SIR Yours in all offices of love and duty Will. Annand CHAP. I. Of Sacraments THe seals of the Covenant of Grace are called Sacraments quia Sacramentâ— tractari debent a word though not found in Scripture as the word Trinity yet Sufficiently grounded in the same It signified of old that Oath or Engagement souldiers made to their Captain of their faithfulness and fidelity before they were listed in an army and without this military Sacramental Oath it was not lawful for any to draw his sword in a field Christ is the Captain of the Christians salvation and these Sacraments are Bonds and tyes on mans part to be the Lords and to be faithful unto him until death The doctrine of the Sacraments is the second work that we undertook in this backsliding generation to defend against the calumnies and reproaches of ignorant and unlearned men in prosecuting of which we shall in the general behold 1. Their nature 2. Their end 3. Their parts 4. Their number 5. Resolve some Questions SECT I. THe nature of the Sacraments may be thus known They are holy and visible signs ordained by God as seals of his promises representing that inward grace and goodness which he bears towards and intends to shew unto his people through the Lord Iesus 1. They are Holy and visible signs God was pleased in all ages to deal with his people in This way of Sacraments holding forth his mercy and will toward them by some visible sign presented to them Thus the trees of life and of knowledge Gen. 2.9 were Sacraments to Adam and Manna from Heaven and water out of the rock were for a time Sacraments to the Iews 1 Cor. 10.3.4 and water bread and wine are standing Sacraments or visible signs of Gods love unto Christians Therefore they are called Holy figures Marks Badges Prints Forms Patterns Representations Memorials Symbols Seals or Signs Evidently holding forth Christ and all his merits Gal. 3.1 2. Ordained by God Sacraments are in themselves not circumstantial but essential parts of Gods worship and therefore he onely is to be the giver of them none ought to inrrude that as a part of worship unto which God hath not given his consent Erroneous therefore is the Church of Rome even in this particular in binding her Members to five Sacraments more thâ—n ever God made or the Chatholick Church knew God must give the grace gift or mercy signified by that sign therefore it is fit he appoint the sign himself he appointed circumcision under the Law Gen. 17.10 and baptisme under the Gospel Iohn 1.33 3. As seals of his promises God hath declared in his word that he will forgive his peoples iniquity and remember their sins no more Ier. 31.34 and hath appointed the Sacraments as seals to this promise and all others of the like nature The Sacraments may be considered in a three fold manner and usually are 1. As instruments and so they awake and stir up the soul to lay hold upon Christ as God exhibites him in the Gospel 2. As signs and so they represent Christ and him crucified which is common to them with the Gospel 3. As seals and so they declare that the receiver is pardoned concerning that truth or deed written in the Gospel Matâ—h 26.28 3. Representing that inward grace c. Israel was Gods peculiar people whom he had taken out from among all nations to behold his glory and the outward sign or token of that was their circumcision in the flesh Geâ— 17.11 which as baptisme unto us signified and sealed their regeneration justification and sanctification through Christ Deut. 30.6 Rom. 4.11 4. Through the Lord Iesus This is the thing signified in all the Sacraments of the Church he is eat in the Manna and in the passeover drank in the water out ofâ— the rock he is in the baptismal water to wash the soul and take away its pollution and in the Eucharistical bread and wine to strengthen and comfort the soul God intending Christ to be the way wherein he will meet the sinner and the door through which he will admit him into his presence There are who make the Rainbow a Sacrament unto Noah Gen. 9.12 13. and when they shew that Christ is signified thereby and his merits represented by it as by a sign and his mercy declared as a seal to all that are beholders of that bow or the parties to whom that covenant is made which was with every living Creature I shall be of their judgement not before SECT II. THe ends for which God appointed Sacraments in his Church are chiefly these 1. For helps against our weakness we can understand spiritual things and heavenly mysteries the rather that they are represented to us by bodily and visible signs we are the more able to apprehead the efficacy or the manner of the blood in washing or purifying the polluted when it is mystically represented to us by water Our memories are fraile and the death of Christ may more powerfully be thoughâ— on by us when it is signified by bread and wine which is one cause of that Sacraments institution Luke 22.19 2. To confirm us against our doubtings the penitent hath the promise of the forgiveness of sins made unto him but the Sacrament gives him Gods hand for it God hath written it in his word and Christ hath sealed it by his last supper Matth. 26.28 3. To quicken us against our dullness Sacraments are bonds tyes covenants engagements and visible contracts that the soul makes of new obedience they are as it were spurs in the sides of a lingering heart making him with a holy compulsion to bear up to the Lord Jesus in points of worship and of practice 1 Cor. 10. 16.21 4. To discover that we are of his inheritance by his Sacraments his own people are distingushed from such as believe not in him or call not upon him Goliahs being uncircumcised 1 Sam. 17 36. was an argument to David that he belonged not to God by baptisme we are at this day known from all such as look not for salvation through Christ that being performed in his name as
Saviour of the world Acts 2.38 c. 5. To represent our Union with him and our Communion each with other bread and wine becomes flesh in us and of us and blood of our blood Christ received by faith becomes flesh of our flesh and bone of our bone we are made spiritually and mystically one body with him Eph. 5.30 And as the Catholick Church believes the remission of sins so she holds out the Communion of Saints of which the Sacraments are lively types tokens symbols and signs 1 Cor. 10.17 In a word the Sacraments to our understandings are as it were glasses darkly to behold Christ Gal. 3.1 To our memories they are as Monuments to make us remember Christ Luke 22.19 To our assurance they are as seals confirming us of our interest in Christ Rom. 4 11. SECT III. THe parts of a Sacrament are these two viz. the sign and the thing signified 1. The sign that is the outward visible and natural Element sanctified and set apart by God the onely Lawgiver to the Church to be used in that ordinance for such an end and purpose Thus water and bread and wine are appointed and instituted to be memorials representations tokens signs and Elements in the Sacraments of the Gospel as circumcision and the Paschal Lamb were of the Law Iohn 1.33 1 Cor. 11.23 2. The thing signified that is the inward invisible and spiritual thing which is mystically reprsented to the faithful receiver by the natural Element thereunto sanctified and set apart which is Christ who in presenting of the Elements is proffered and in the receiving of them is applied by the believer for his own good and comfort How grosly doth the Church of Rome oppose the very being of a Sacrament in their transubstantiation for if the very body and blood of Christ which is the thing signified by the bread and wine in the Sacrament of the supper be received by the Communicant then where is the sign the outward and visible which must necassarily be in this Ordinance if they say as they do that the figure and colour of the Cake is the sign my faith must be pardoned in that particular until it be shewn that the whiteness or roundness of the wafer or bread was appointed to be the sign by him that hath the sole power to give the thing signified Between the sign and the thing signified in the Sacraments there is a certain harmony and sweet similitude proportion how aptly did the circumcision of the flesh represent to the Iews the circumcision of the soul heart or mind Deut. 10.6 and the Paschal Lamb that Lamb of God whose blood being upon their hearts saves them from the destroying Angel What a Holy harmony is there between a Christians being washed with water in the name of the sacred Trinity and the blood of Jesus which washeth us from all our sins 1 Iohn 1.7 and being washed with baptismal water for our natural and outward impurity we ought to cleanse our selves from all filthiness of the flesh and spirit 2 Cor. 7.1 The like of the other Sacrament which shall be discovered in due time Now when the Church of Rome shall finde out so exact a proportion between that which they call the sign in the supper and the thing signified they may bring possibly a true Catholick one step nearer her then for the present probably he may be we â—â—y but a step for admit the proportion be never so exact yet if the sign be not instituted it can never be a memorial of the thing signified SECT IV. VVE have them that would make the Sacraments fewer in number then God hath commanded and there are some that have made moreâ— then he hath approved Two there are no more no less viz baptisme and the Lords supper which must be observed For the observation of these we have promises and precepts Mark 16.16 Matth. 3.11 Acts 2.38 Luke 22.18 The Jewish Church had ordinary but two viz Circumcision by which they were visibly entered into the Church and Sacramentally born againâ— to this our baptisme Answers and the Paschal by which they were nourished in that Church into which by circumcision they were admitted to this our Lords supper Answers And as a man is but once born though often fed so he is but once a receiver of that Sacrament of baptisme yet ought to be a frequent partaker of that of the supper We say Ordinary the Iews had but two for that Manna from Heaven and water out of the rock were extraordinary and but for a time during Israels abode in the wilderness We need but to be born in Christ and then continue in him which is accomplished by these two without any other By baptisme we put on Christ as a garment Gal. 3.27 and by the supper we feed upon him as meat Luke 22.19 having therefore food and raiment by these Sacraments we ought to be content To all this consent the reformed Churches of Helv. Art 19.20 of Basil Art 5. of Bohem Art 11. of France Art 34. of Belg Art 33. of Sax. Art 12. of Wâ—râ— Art 9. of the four Cities Art 16. of Irel. Art 85 86. of Scotland Art 21. of England Art 25. The Article it self is this Art 25. of the Church of England Sacraments ordained of Christ be not onely badges or tokens of Christian mens profession but rather they be certain sure witnesses and effectual signs of grace and Gods good will toward us by which he doth work invisibly in us and not onely quicken but also strengthen our Faith in him c. SECT V. Questions resolved Quest. 1. VVHether those five Sacraments added by the Church of Rome be Sacraments Quest. 2. Whether the effect of the Sacraments depend upon the worthinesse of the Minister Quest. 3. Whether the Sacraments differ from the Scriptures Quest. 4. Whether the Sacraments of the old differ from those of the New Testament Quest. 5. Whether two Sacraments be sufficient under the Gospel Quest. 1. Whether those five Sacraments added by the Church of Rome be Sacraments God unto his People under the Law gave two Sacraments as signs and tokens of his good will and favour to them the contemners or neglecters whereof were in danger of the Judgement viz. Circumcision and the Paschal he hath also given to his Saints under the Gospel Baptism and the Supper as Sacraments or means to hold forth Christ and him crucified Unto these two Româ— hath added five more which are these 1. Confirmation or Laying on of hands 2. Pennance or satisfaction for sin committed 3. Orders or ordination before the work of the Ministery be assumed 4. Matrimony 5. Extreame Unction or the anointing of the sick with oyle before he depart But none of these are Sacraments for 1. None of them was instituted by Christ for such an end Let all the Gospel be searched and we shall find non of these instituted and sanctified to be as means for the applying of the merits of Christs
death unto the soul. It is not sufficient for the nature of a Sacrament to affirm there is ground for it in Scripture so a faâ— may be a Sacrament Matth. 3.12 but that the sign be appointed to signifie such a thing and to that appointment a blessing annexed yeâ— though we finde most of these in Scripture and appointed to be done yet never as Sacraments but as discipline proper for the Church Heb 6.2 and order to avoid confusion in the Church Acts 13.3 and that fornication might be avoided by the Members of the Church 1 Cor. 7.2 and as an extraordinary sign of an extraordinary cure by the Elders in the Church Iames 5.14 As touching pennance there is nothing of that in the least as it is used by Rome spoken of to the Church 2. They are not proper nor peculiar to the flock of Christ. Sacraments of old and now were given onely to the people of God and by receiving of them are men known to have a relation to him but Marriage one of the five is common to the Christians with Turks Iews and Heathens marriage we â—â—n as honourable in all but since there is neither sign of it nor form of it instituted by Christ the Catholick Church dare not make a Sacrament of it 3. Sacraments are common to the people of Christ we shall alwayes see those Heavenly ordinances enjoyned to all that are Members of the Church but now this Sacrament of Ordination they confine it to the priesthood onoly of this the people of God and Saints under the Gospel cannot all be partakers particularly women Ordination indeed is an ordinance of God and so is Confirmation but neither of them Sacraments It is worth observation that this Sacrament of order hath seven degrees in it the lowest of which is to be a Porter in the house of God and the Highest is to be a Priest between whom there is the Exorcist the Lector the Aoâ—lâ—te the Subdeacon and the Deacon all which degrees are made visible signs by which grace is conferred on the partaker so that in truth they have in all fourteen Sacraments nay by some of them they are owned as Sacraments Et dicuntar hi ordines Sacramenta quia in eorum percepâ—iene res sacra id est gratia consertur egregiè dicis Domine Lombard quam figuranâ— qua ibi geruntur so that if they want real or inward grace it is not for want of visible or outward signs but twelve of their Sacraments having neither outward Element prescribed nor form nor blessing nor promise made to them as such they are rejected and the Church that teacheth them is condemned Touching the Sacrament of Extreame Unction the very rehearsing of its form and manner which are not at all instituted by Christ is sufficient confutation it is this When the sick party is just upon deparâ—ing the Priest usually or in case of necessity any other Person for it is dangerous to dye without it takes Oyle hallowed by a Bishop and annoints the sick Person upon the eyes ears mouth nose hands and feet using this form of words Indulgent tibi Deut per istam sanctam unctionem which possibly the sick man may not understand suam piâ—ssimam misericordiam quicquid peccaâ—um permissum c. God out of great mercy and by this Holy Oyle forgive thee thy sins committed by thy eyes ears mouth nose hands and feet All the Angels Archangles Patriarcks Prophets Apostles Evangelists Martyrs Confessors Vitgins Widdows Infants heal thee He that finds that text of Iames who was but a servant in the Lords house Iam. 5.14 upon which this practice is grounded shall not onely see a vast difference between the anointings but may easiely perceive than a Sacrament as they would make it is not there intended 4. They are generally condemned by the reformed Churches of Christ in the Articles above mentioned and of the Church of England Art 25. the Article it self is this Art 25. of the Church of England Sacraments ordained of Christ be not onely badges c. as before There are two Sacraments ordained of Christ our Lord in the Gospel that is to say baptism and the supper of the Lord. Those five commonly called Sacraments that is to say Confirmation Pennance Orders Matrimony Extreamâ— Vnction are not â—â— be counted for Sacraments of the Gospel being such as have growâ— partly of the corrupt following of the Apostles partly are states of life allowed in the Scripture bâ—â— yet have not like nature of Sacraments with baptisme and the Lords supper for that they have not any visible sign or Ceremony ordained of God Quest. 6. Whether the effect of the Sacraments depend upon the worthiness of the Minister The Church of Rome makes the being of the Sacrament depend upon the Priests good meaning and his true Latine and some among us would have the effect or fruit of the Sacrament hang upon the Ministers holy living concluding that baptisme either wholly null or in part void that is â—administred by an evil or scandalous person but both are besides the truth For 1. Sacraments are administred onely in the name of Christ from him they have their power by his authority according to his word in his name are they they dispensed and therefore their efficacy depends not upon the power of any created being 2. Sacraments under the Law depended not upon the merits of the Minister Circumcision was a token of the Covenant and was equally in that respect a visible sign powerful in it self to declare the circumcised to be one of Gods people and give him an interest to the priviledges of the Sons of God who ever it was a good or bad Officer that cut off the foreskin therefore baptisme now is of force for the same use howbeit a scandalous Person apply it 3. By this we should never have certainty of a Sacrament there is no man but hath sin more or less in him and so according to his sin the Sacraments would be more or less ineffectual however in all there would be some hinderance and since the heart of man is deceitful we might call in Question our baptisme for he might be an hypocrite that is a notorious sinner that baptized us Without Question this doctrine was never so much sown without assistance from Rome whose doctrine in this particular is near to this in regard that she makes the Sacraments to depend upon the intention of the giver the people must either doubt at all times or act implicite faith for ever according to her tenents And he that is of the judgement that Sacraments depends upon the merit of man as it derogates from Christs honour so it takes from the conscience all peace and settlement why shoâ—ld I prepare for the Lords supper since all will not availe me if the Minister be not Holy and we can never be perswaded of the great benefit of that ordinance nor receive comfort from it sin being in the best 4. The
by some Hereticks of this generation who dips sometimes the adult by setting them upon their knees and dipping their heads in the baptistâ—ry pronounceth the words of the institution and infants after the same manner where without danger it may be done witness the reformed Churches of Helvet Art 21. of Sax. Art 13. The Assemblies direct Chap. 28 and the Church of England in her Rubrick or book of Common Prayer Quest. 2. Whether Infants ought not to be baptized By infants we understand such as are born of Christian parents unto whom the promise of salvation is only made and given Acts 2.39 The infants of others viz. of Heathens of Infidels being without God are also without Christ and so without hope of Eternal life Ephes. 2 12. That such infants as are born within the pale of the visible Church may be baptized that is dipped sprinkled or any other way decently washed in the name of the Lord appears from these following reasons 1. From the end of that Ordinance there are marks or distinctions that the Church of God ought to be known by and never was without one of which is baptisme as circumcision was to differ the Iew from all that were without God unto which baptisme succeeds as shall anon be proved Now to difference therefore the children of believing parents from the children of such as believe not baptisme may be Administred to them and ought 2. To them the Covenant of grace or promise of remission of sins belongs Act 2.39 the promise is unto you and to your children and to all that are afâ—r off that is the promise of the remission of sin of which baptisme is an outward sign and if our Adversaries were not wilfully blinde they would know what it were to be afar off Ephâ—s 2.13 Now the promise of the forgiveness of sins belonging to infants through the largeness of grace what should hinder but the sign of that ought to be given by the Churches charity And when shall the Adversaries of this truth finde out one place that the Covenant of grace made to believers under the Gospel is not so large as that to believers under the Law which included not themselves only but all their seed Gen. 17.10.11.12 Never Never Never 3. Unto them belongs the Kingdom of Christ Luke 18.15 All the graces that lead to Heaven and all the glory that is in Heaven belongs and is appointed for them and such as them This testimony of him who is Truth it self hath sufficient proof to discover the lawfulness even of Baptisme to such since that is a sign or earnest of their inheritance 4. Infants are Disciples of Christ He that receives one of them receiveth him and it is dangerous to offend one of those little ones that believe in him c. Matth. 18.4 5 6. Of whom doth our Saviour speak this Of that little child before him or of them that are little in the account of the world We say or then we say falsely that he speaks of both and whereas our adversaries then concludes it were dangerous to offend or anger children We conclude with them and truly it is dangerous to offend one of those little ones if it be purely upon the account that they belong to Christ as we know hath been done by Turks Jewes and Papists not otherwise for in some cases that may be a sin even against the Gospel not to offend them 5. Infants under the Law were circumcised therefore under the Gospel they are to be baptized Hence it is that Baptisme is called Circumcision 2 Col. 12. where the Apostle throws off circumcision of the flesh and placeth baptizing in the room of it And as all Iewish Proselytes were circumcised before they were owned as Gods people and therefore called upon to be circumcised so all converted to the Christian Faith were baptized before they were owned or declared Christians though both the one and the other belonged to God by faith before and were therefore called to be baptized In a word let the use and end of Circumcision be inquired after and Baptisme exactly answers it in all points It is true Circumcision was given onely to the Male because the Female was uncapable of it but both Sexes are capable sufficiently of this Sacrament and therefore to be denied to neither Acts 8.12 6. Christ gave commandment that all Disciples should be baptized Matth. 28.9 Disciple all Nations for so it is in the Greek reading Baptizing them teaching them so that all that are Disciples in all Nations are to be baptized And that even Children are Disciples appears Matth. 18.4.5 6. For whosoever receiveth even one of them in his Name receiveth him and he who offends one of them offendeth him of whom can this be said but of Disciples 7. Infants are holy and have the promise of the holy Ghost 1 Cor. 7.14 If the Parent be holy and within the Covenant then the child is holy also to say that by Holyness here is meant not bastards is to say nothing to the sence and scope of the place and to say fondly to preserve their own Diana except Holy in the Language of the Holy Ghost in another place be taken in that sence which they shall never be able to find It is also promised the Beleiver that his child shall have clean water poured upon him which is the Sign and the Spirit powred upon his seed the thing signified by that water Isa. 44.3 Can any man therefore forbid water that these children should not be baptized which have received the Holy Ghost as well as we Acts 10.47 8. From that Opposition made against Christian liberty by some Jewish Zelots may we draw an Argument of weight There were some that were alwayes pressing the point of Circumcision according to the law to have the Christians not altogether to eye Baptisme but with it Circumcision Acts 15.1 Now that Circumcision was administred upon Infants is clear and as clear it is again that the Iewes seeing that liberty that Christians assumed under the Gospel would have had them lay a great part of it aside particularly baptisme which they might have seen believers to administer upon all their seed and this makes them press Circumcision the more eagerly an Argument more then probable that the Christians baptized their Infants in those dayes when that opposition was made 9. There is nothing in the Scripture that makes against it God had but two Churches that of the Iewes in which children and Infants were marked with that Initiatory ordinance of Circumcision and by that were within the Covenant and Members of his house whereby the Parent had this comfort that God was not onely his God but the God of his seed the other Church was that of the Gentiles every member of which is a son of faithful Abraham Now when God made Lawes for the Gospel would he not have in some place or other shewâ— that he intended not the seal of the Covenant which is the
their superiours their wisdom in such things consisting in yielding surable obedience yet because this Law is spoken against by some it is not amiss for others to speak for it witnesses or Godfathers may be approved 1. From their unspotted Antiquity the Iews used them at their Circumcision and held the child to be cut in their arms we read of witnesses at the naming of the Prophets Son Mahershalalhash-baz Isa. 8.2 whence learned men have concluded â—the rise of Godfathers And since that have they continued in the Church without check from the best of men 2. From the occasion of their further settlement The primitive Christians seeing themselves in Jeopardy every hour of pain death and torture had other witnesses and Trustees besides the Parent who undertook the education of the child in the true religion in case the death of the Parent or otherwise new how soon the like case may befall this age none can predict especially when they know there was â—o great tract of time between King Edward the sixth of gloriouâ— memory and Queen Mary in such cases Godfathers may be as necessary in England as they were in the Primitive persecution which is one ground of the Law 3. From that love Unity and Concord that by this practice may be preserved among neighbours and believers It is experimentally known that it hath been a quench-fire oftentimes amongst hot spirits may the very nâ—me of a Godfather hath a power in it to work obedience in another and create peace 4. From that harmless profit that hath accrewed to many by that this is so well known that it needs no inlargement a Godfathers or a Godmothers gift is an ordinarly memorial If it be here said that the charge is great that is undertaken by the witnesses c. It must be known that the Parent is not at all disobliged from his duty the witnesses being but asistants to him The particulars of the Churches charge are these 1. To call upon the infant to hear Sermons as soon as capable of admonition 2. To learn the Creed the Lords prayers and the Commandements 3. With all other things which a Christian ought to know for his souls health for his vertuous bringing up so that when he is brought up in these things the witnesses have done their duty and are absolutely discharged either at confirmation of which by and by or at furthest at the day of marriage It is true it seems to be usually objected that even children were admitted to be witnesses for children but let not the Church of England be blamed for that abuse for she hath appointed that No Person be admitted Godfather or Godmother to any childe as Christening or Confirmation before the said Person so undertaking hath received the Holy Communion Quest. 5. Whether the Cross at baptisme accordinâ— to the Law of the Church of England be to be aproved Touching the lawful use of the Cross in baptisme we shall speak no other then what the Church of England hath her self spoken concerning this harmless Ceremony in her Canons Ecclesiastical where after a Preface touching the Princely care of King Iames of blessed memory to recoâ—cile differences by condiscending to remove some things that gave offence which in history we know to be true and in the Canon seems to be implied commends to all her true Members these directions and observations following First It is to be observed that although the Jews and Ethnicks derided both the Apostles and the rest of the Christians for preaching and believing in him who was Crucified upon the Cross Yet all both Apostles and Christitians were so far from being discouraged from their profession by the ignominy of the Cross as they rather rejoyced and triumphed in it yeathe Holy Ghost did by the mouths of the Apostles honour the name of the Cross being hateful to the Jews so far that under it he comprehended not onely Christ Crucified but the force effects and merits of his death and passion with all the comforts fruits and promises which we receive or expect thereby Secondly The honour and dignity of the name of the Cross begat a reverend estimation even in the Apostles times for â—ought that is known to the contrary of the sign of the Cross Which the Christians shortly after used in all their actions thereby making an outward shew and profession even to the astonishment of the Jews that they were not ashamed to acknowlege him for their Lord and Saviour who dyed for them upon the Cross. And this sign they not onely use themselves with a kind of glory when they met with any Jews but signed therewith their children when they were Christened to dedicate them by that badge to his service whose benefits bestowed upon them in baptisme the name of the Cross did represent And this use of the sign of the Cross in baptime was held in the Primitive Church as well by the Greeks as the Latines with one content and great applause At what time if any had opposed themselves against it they would certainly have been censured as enemies of the Cross and consequently of Chrsts merits the sign whereof they could no better endure this continual and general use of the Cross is evident by many testimonies of the ancient Fathers Thirdly It must be confessed that in process of time the sign of the Cross was greatly abused in the Church of Rome especially after that corruption had once possessed it But the abuse of a thing takes not away the lawful use of it Nay so far was it from the purpose of the Church of England to forsake the Churches of Italy France Spain Germany or any such like Churches in all things which they held and preached that as the Apology of the Church of England conâ—esseth iâ— doth with reverence retain those Ceremonies which do neithâ—â— damage the Church of God nor offend the minds of sobermen And onely departed from them in these particular points wherein they were fallen both from themselves in their ancient integrity and from the Apostolical Churches which were their first founders In which respect amongst some other very ancient Ceremonies the sign of the Crosse in baptisme hath been reâ—ained in this Church both by the judgement and practice of those reverend Fathers and great divines in the days of King Edward the sixth of whom some constantly suffered for the profession of the â—ruch and others being exiled in the time of Queen Mary did â—free their return in the beginning of the reign of our late dread Soverâ—ign continually defend and use same c. 3. Because indâ—ed the use of this sign in baptisme was ever accompanied here with such sufficient cautions and exceptions against all Popish superstition and erroâ—s as in the like cases are either fit or convenient The Church of England since the abolishing of Popery hath ever held and taught and so doth hold and teach that the sign of the Cross used in baptisme is no
for us this is proper to the Christian and for this is this Supper designed and after this manner the true communicant remembers Christs deah both in its causes and benefits 1. In its causes which was sin mans pride of life made him humble to the death his looseness made him be bound his surfeiting made him fast his prodigality made him poor and his eating of the forbidden fruit made him dye upon the tree 2. In its benefits by his death man is freed 1. From paying the debt he owed to eternal justice 1 Thes. 1.10 2. From the bondage of the Ceremonial Law Gal. 5.1 3. From the power of sin and Sathan 1 Iohn 3.5 All which excite him to thanksgiving 2. Another end was to stir up and quicken all true and saving graces to cherish faith to work repentance to enflame love to excire hope and to make the Christians affections heavenly 3. To assist our dull natures these outward pledges shew of what necessity Christ is to us by them Christ is evidently though mystically crucified before us that we may admire love him and mourn over him 4. That we might declare our Communion with him They are only his friends whom he invites to this banquet of wine Iews Pagans are secluded from this feast and have no portion of it while he calls to the Christian to drink and eat abundantly he being onely his beloved SECT III. THis age amongst other crimes for which one day it shall be judged hath become guilty in an eminent and high measure of the neglect of this Sacrament of the Sâ—pper there are many in her pretending to holiness yet not demonstrating obdience we may suspect their sincerity however they suppose to escape without receiving of this Ordinance let the sober Christian know that it is his duty to approach the table of the Lord and it ought not of him to be neglected For 1. It s an easie duty It heightened Adams offence that the precept might have been so easily observed the same case is here Not that I maintain this is rashly to be approached unto but that that Christian that gives God his knees in prayer and eye in reading his tongue in singing his ear in hearing his hand in well doing and will not give God his mouth in eating shall not be holden guiltless 2 Kings 5.13 2. It is by the Lord enjoyned Luke 22.19 until there be found out a Text wherein the abstaining from this Ordinance is dispensed withal Christ may not admit them to his glory because they remembred not his precept in the doing of this in memorial of him and when they are secluded Heaven it may be they shall hear that it is for their not eating and drinking in his presence though in his name they may pretend to have done mighty works 3. It is a renewing of the cop y of the pardon of sin Matth. 26.28 to be dayly calling upon God through Christ for a pardon of sin and in the mean time neglect that Ordinance which is pecularly designed for that very end and purpose as it increases sin in all so it is a high degree of folly and strange impudence in men to expect that God shall say thy sins are forgiven 4. From the practice of the primitive Church Acts 2.46 Acts 20.7 did they think it their duty to take it often and is it no sin in us to neglect â—t alwaies Are we less beholding to the death of Christ then they or is God more beholding to us that he can dispense with a breach of his own Ordinance more then with them or did he require more at their hinds then at ours or are we more indulged in our sin then they were if not we have cause to approach with fear and in this Ordinance serve him with trembling 5. We have need to confirm spiritual Communion each with other 1 Cor. 10.17 such bonds and tyes as Sacraments are very necessary in such a contending generation as this is this is an act or duty that dasheth contention strife pride vain glory with all their attendance against the stones This were a way to Follow peace with all men and holiness without which no man shall see the Lord. 6. The profession of the Christian saith binds men to it shall they profess that Christ is their Saviour to save them from sin and will not touch that Ordinance that above all others visibly holds that out The Iew might from this infer a contradiction betwixt the believers hope and his practiceâ— 7. It is aâ— Ordinance as well as others shall prayer have its place and preaching its place and reading its place and shall the Sacrament of the Supper onely stand without shall they injoy quietly their possessions which from the beginning they were endowed withal and this be forced be go to Law for its right What God hath joyned together dare some men presume to put asunder 8. It gives an occasion unto Schismaricks and Hereticks to scandal the Catholick faith how shall they joyn with such who so publickly are breakers of so positive a precept and how shall they be reproved for their not coming to praying and preaching since they can so really report Why do not you your selves approach that Ordinance of bread-breaking by which justly they may put us from taking a more out of their eyes until we have pulled a beam out of our own In a word there are none that be of years and discretion able to examine themselves and try their own faith in God but so far they are bound to be receivers of this Ordinance which makes the Church of England appoint that To every Parish Church or Chappel where Sacraments are to be Administred within this Realm the Holy Communion shall be Ministred by the Parson Vicar or Minister so often and at such times as every Parishioner may â—immunicate at the least thrice in the year c. We say so far as they are of years and discretion they are bound to receive this for there are some cases wherein even such may be kept from this Ordinance and by the Laws of the Church of England not to be admitted as shall be discovered in its own time SEcT IV. CHrist was pleased to represent himself to the believers eye in the swadling cloathes of bread wine in this Sacrament of the Supper which bread he called his body that is a sign of his body and the wine he called his blood that is a sign of it Now between his body and blood the thing signified with the application of it to the soul and the bread and wine which is the sign with the receiving it by the Communicant typified of old by Melchizedeck Gen. 14.18 who met Abraham returning from the slaughter of the Kings with bread and wine and blessed him as Christ here doth the believer when he returns from the slaughter of his sins we say between these two stands this holy Analogy and proportion similitude or likeness 1.