graunt them the whole Argument viz. That euery Day that was ceremoniall is abolished what then I speake noâ— of a Day that was but of a day that is namely not of such a Day as was once Ceremoniall for the first day of the weeke was neuer such a Ceremoniall day but of a Day that now IS institutued in the new Testament Theyr wynd therfore shakes no haner Yet because such a spirit shall not haue his owne will to passe by the first proposition I demaunde of him what day it was that was so Ceremoniall was it the Day of Easter of Pentecost of Tabernacles new Moone months Yeares None of these I pleade for But it was the Sabaot or 7. day that he speciallie speaks of and this day he wold haue Ceremoniall from Colos. 2.16.17 and therfore to end in Christ. What then I speake not for that 7. day but for the Day after which is the 8. in regarde of 7. geingebefore and is the first day of the weeke in regarde of the weeke Yee as before to crosse the spirit in his way who enuyes not somuch the Day as the exercise becawse the standing and falling of Religion resteth in the precise obseruation of som Day I demaund of him how he proues that 7. day a Ceremonie He saith it was a Ceremoniall day because it enioyned Rest Then Rest is the Ceremonie and what signified that That Christ was our Rest and in him only we could haue Rest. Well said then when Christ the figured Rest is Com in the flesh we must no more obserue a Day of Rest for that after a sorte shold teach that Christ were vnâ—om But what if I shold say that it figured not only that Rest which we shold haue by his incarnation but also if not only that Rest which we shold haue by his repaire from heauens when in that glorified appearance he shall restore all things and so ther vpon I shold inferre a Day of Rest vntill his appearance though partly Ceremoniall wold not this on the other hand breake the head of the latter part of your first proposition I troe it wold But he thinks that the former place out of the Colossians proues that euery Sabaot is abolished by Christ his former appearance But if I shold say that the plurall nomber there sabaoths signifies all the days of sabaot ioyned with the Pasouer day which indeede liuelily set out the Rest and Lyfe we shold haue in the lamb Christe Crucified and that it signifieth not the weekly sabaot wold not this put the strainge spirit to a fowlâ— plunge But what if I denie the weekly 7. Days rest to be a Ceremoniall rest Nay what if I proue it thus All Ceremonies precise figuringe the sauiour to be slaughtered for our syn were instituted for Adam only after he had synned so stood neede of a sauiour But the 7. days rest was enjoyned Adam before he had synned Gen. 2. therfore no such Ceremonie if any Ceremonie HIere the aduersarie stands as hauing looked on Medusaes heade And now he demaunds this Questios If the 7. Days rest were not Ceremoniall how coms the day then to be chainged I answer by another questioÌ„ what if the nomber of seauenth was a figure and therfore chainged though not the Rest because it was no such figure remaineth still but translated vnto the next day after seing Bodies Rest is of absolute necessitie far the Churches spirituall exercises Syllie people why may not that days rest be translated now vnto another Day as well as the old Testament his laying of hands vpon Leui be translated vnto the Euangelicall ministry Thus the fanaticall spirit is euerie way hindred progresse it now remaineth to proue the First day a diuyne Commandement for such exercise and that thus That day was so sanctified by our saviour in his owne person by the Apostles and by the primatiue Churches accordinge to diuyne iniunction Therfore to vs a Commaundement diuyne FOr the Antecedent First our Sauiour that day arisinge and therfore called the lords day Reu. 1.10 he preacheth from Morninge to late nighâ— and that 5. sondry tymes Secondly the Apostles the same day conuened as also the 8. day after it being the same day seauen-night what tyme onâ— savior omitting the week days he schooled Thomas who the former Lords day had bene absent Thirdly the first churches so meeted Actor 20.7.11 Least this Trine-presedent seme notwith standinge to leaue it as a thing indifferent for vsually the observacom of the day is lefte to the liberty of the Church we must vnderstande that Blessed Paul had incommended the religious obseruation of the day vnto the Churches as 1. Cor. 16.1.2 where flatly he nombers it among the Ordinances he had enioyned vpon the Churches and I troe Paul was A master builder and that a skilfull 1. Cor. 3.10 and if other Ordinances as estaelishment of Elders Deacons etc. were Diuine and commaundements from God because deliuered vnto the Churches by these skilfull Mr. Builders suerly we must hold them very vnskilfull Builders that either abrogate this Ordinance or do teach the observation of this Day to be indifferent and humaine Such vnskilfull builders haue bene a cawse of such absurde heresies Blessed Iohn Reuel 1.10 c. being in the yle Parmos exiled and alone it semeth he religiouslie obserued yt Yea the Lord then and no other day deliuereth the new Testaments prophecies vnto him he being fittest to be rapt in the spirit what day he specially set apart for spirituall contemplation Why shold the Apostle be so precise in mentioninge the day if it were not to teach vs specially that day to addict our mynds to spirituall speculation that so specially that day we may be from aboue endued with Reuelation If there be not not one day of Seauen by diuine ordinance to be imposed on the Church then wype out the Decalogues fourth commaunde and so there remayneth one lesse in the Lords kalender Will they neuer learne that the equitie of euery Commaunde is so far from giuing vs liberty as it â—â—eth vs more strictly vnder Christ vnto all exercises of the spirit And euen herein must our righteousnes exceede the righteousnes of the Scribes and Pharises else we are vnfit to enter into this kyngdom This is the Lords day and it is maruelous in owr eyes Conclus 11. No Person may seperate fully in fellowship spirituall from such a Congregation truly Christian wherof he hath bene a member by peculiar profession except such a Congregation be first conuicted of obstinate Rebellion or else do vnjustly hunt after the spoile of such a member Examination FIrst let the Congregation we speake of be rightly conceiued and then we shall speake of the seperation The Congregation we speake of is such a fellowship of people moe or fewe as is truly Christian that is not only professinge Christ but professinge of him truly And least anie Catharist that speaks of perfection do stumble at the word Truly we therfore notifie
the princes of the people as Neh. 9.38 In diuerse actions that appertained to the whole people only the heads of the Tribes or the cheife of the families were elected In this place common sense will tell vs that so many thowsands of people cold not conveniently lay on hands 3. Thirdly whither people or the cheif of the people did solemnize this action they had the Lord his ymmediate commaund for their warrant and what maketh that for the other Except therfore such Imposition remayne Good we must as for Baptisme a waite som other callings from heauen that may reare vp this ordinance anewe or the Propheticall or Euangelicall ministrie stirred vp here and there must as did the Apostles incommend this ordinance vnto others which if yet it camnot make all the former of none effect considering som true prophets haue had the conuoyance of the former Conclus 7. Infants bapt Infants vnder the tuition of the faith full are all within the couenant capable of Baptisme Examination THat al infants vnder the tuition of the faith full are all within the Couenant appeareth in Iehouahs pronunciate to Abraham I am thy god and the god of thy seede But no body douts that the faithfull theyr infants vndes the lawe were within the Couenant but how is it apparantâ— that their seede vnder the Ghospell is within the Couenant 1. Thus If the lawe who was but a whipping schoolmaster vnto Christ accepted of Infants then muth more the ghospell 2. Or thus whome God once in truth accepts them he neuer in truth reiects These two arguments can by scripture neuer be gaynsayde But to speake playner the former promise and couenant to and with Abraham and his seede is indeede ghospell and the strength of the Ghospell Galat. 3.8 from whence I thus reason 3. Whome the ghospell doth accept the ghospell doth not reiect except they will haue two Christs and two ghospells but cursed is he that so saith Gal. 1.6.7.8 And the Ghospell accepts as before etc. But the Catabaptist will not sticke to graunt Children of the kyngdome and within the Couenant still Yea the Anabaptisticall sort of them that all children in the world by vertue of the second Adam are within the Couenant but then they deny the seale of Baptisme vnto them all vntill they haue Actual faith Only here concerninge the infants of and vnder the custodie of the faithfull the former sorts of arguments that proue them to be within the Couenant â—o also proue that they are in infancie capable of the seale thus 1. If the lawe sealed infants to mercy then much more the ghospell 2. If God once accepted of infants to the seale of mercy then etc. 3. If the Ghospell once sealed infants it euer sealeth such infants except the ghospell and christ the foundation of the ghospell be yea and nay But this is false 2. Corrinth 1.20 Obj. Not being able to giue direct answer to these arguments they thus wrangle Som may bewithin the Couenant and yet vnsealed for femals vnder the lawe were within the Couenant yet vnseald Ans. To omit this that femals were then sealed in the Male vntill a virgin femall had brought forth a Male for recouering that which Heuah lost for who knoes not that she was of Adams bone and was also called Adam to passe by that what ryme or reason is there in this argument Som infants haue bene within the couenant vnseald therfore all infants within the couenant are to be vnseald In Cambridge this wold be called Tom Skuls argument Som haue therfore all are From Som to Som may be som conseqution or from All to som. If because som then within the covenant were vnsealed now som within the Couenant are to be vnsealed then we pray them leâ— the seede of vnbeleiuers whome they say are within the couenant be those Som that are to be vnsealed Obj. For want of matter they giue vs moe words and say Circumcision was a sacrament of works but Baptisme a sacrament of Faith Ans. Lyke lips like lettuce for our sauiour saith that Circumcision was not of Moses but of the fathers Ioh. 7.22 and blessed Paul saith that Circumcision sealed faith Rom. 4.11 and in the 13. vers that it sealed that promise that was not by the Lawe that is by the works of the lawe but by fayth And the tyme of the guifte therof vz after he beleiued not after he wrought makes the case playner Obj. Ey saith the blynd Catabaptiste after Faith they sholde be seald because Baptisme seales faith Ans. So Paul hath taught that Circumcision only sealed Faith yet I trowe it also sealed Infants of the faithfull that yet professed no faith but in and by the Parent And therfore Abrahams children had faith Actuall in the Parent of whose loynes they were vntill they Apostated by rebellion and faith imputed vnto them Hauing no reason they first ask why the first day is not still kept Secondly what one president we haue in the newe testament of an infant baptized First for the day I answer That externall ceremonie is put away togither with thexternall signe Circumcision The day and the signe came in togither no maruel then if they depart togither Secondly no man demeth it symply vnlawfull to baptise the 8. day Thirdly if that 8. day was partly a figure of the day after the 7. wherin our Christ rose for our iustification which is in a sense the 8. day Ioh. 20.26 and so therewithall of our lords day it may then teach that the lords church prouided they be not in the vnconstituted wildernes it is that being the speciall day of Convocation to be obserued for Baptisme For the other question I will first answer with another question Is nothing warrantable wherof there is not direct and expresse warrant in the new Testament Indeed such teachers flatly reiect the old testament May a man marry with his syster No. How proues thow that by the new testament The 1. Cor. 5.1 is of a mother and I talke of a syster It may be that that Incestuous person was one of these madding spirits that thought nothing of the old might stand with the Newe without expresse warrant in the newe Secondly it is saide the whole housholde was baptised Act. 16.15 et 33. as it is said that all Abrahams houshold was circumcised Gen. 17.23.27 the one ey looking to the other for likenes of speach and action shal we thincke that there was no infant nor anie one but could professe true faith It is absurd Nay the Apostle telleth the Iaylor plainly that if himself beleiue his whole houshold that is such as were vnder his tuition were within the compasse of saluation He doth not say If thou and all thyne houshold belieue but If thow beleiue And indeed so it was with Abraham he beleiuinge the lord looked not if his houshold beleiued togither with him his whole housholde was sealed 1. Let the Catabaptists knowe therfore that with Herods servants
Math. 2. they but butcher infants denyinge that comforte now vnto the faithfull parents which at first was giuen vnto the father of the faithfull 2. Nay let them knowe that Christ his comminge depriued none of former comfort but indeede added vnto the same The bloody cutting he hath converted into an easy washinge The female that before after a sort stood of he hath now receiued in and therfore now no difference betwixt Male and female for we are one in Christ and if Christs then Abrahams seede and heires by promise Gallat 3.28.29 and if hepres by promise then to haue the seale of the promife as before is proned Conclus 8. Sacraments Ceremoniall or sacramentall Seales ordinary incommended by Christ vnto the church of the new testament are Baptisme the Lord his Supper Layinge on of hands Examination A Sacrament or Ceremoniall seale accordinge to Definitions later or Elder with one harmonie of consent is A Ceremonie instituted by the lord bringing with it to the faithfull receiuer som celestial or spirituall blessinge signified therby And therfore it is commonly saide that a sacrament consisteth of a Signe and a Signified thinge But because euery Signe signifyinge somthinge is not an holy signifier therfore only the Author of holynes is Author of these sacraments that promise spirituall giuinge The first two Baptisme and the Supper is now a days commonly as only receiued sacraments therfore I neede not to examine them Only now thus much 1. The Sacramentaries who make them naked representatiue signes 2. The Transubstantiatours that thinck the Reall signes to be turned into the things signified 3. The Consubstantiatours that thinke the thing signifyed to be really there present togither with the signes 4. The Polybaptiste that wold haue Baptisme administred 1. in Infancy 2. in Adolyscency 3. after the committinge of euerie great synne all these we explode for fanaticall Touchinge Imposition or layinge on of handes I haue longe wondred why men durst not plainly teach it a Sacrament It semeth because either men haue begonne ministrie of word and sacraments without it what tyme they haue departed from Romes Church or else esteming their whole Ordinacon there had for an Idoll and a thing of nothing they therfore haue not knowing how to com vnto better bene contented to let it passe away on a sounde not sayinge so much as God saue it Yet because no iniquitie of tymes shall vtterly eat out the lords truth for then contrary to Christ his promise Hel gates shold preuayle Therfore as the Church of Rome hath kept the footinge of this though with apish spatterings and shavings so Mr. Calvin in his Institution Mr. Cartwright against Doctor whitgiste Mr Dudl Fenner in his Methode of Theologie and others they haue not only taught the signe or externall Ceremonie but also the thing signified first The minister therby was assured being faithfull to haue the Lords hand with him 2. The people they therby are to learne subiection vnto the Lords ministrie with expectation of blessingâ— therby If our Prescisians of all sorts dare not because the Papists holde it pronounce it a sacrament loe their betters haue taught it to be a Diuyne Signe of a thing signified and what call they that If they say it is a sacrament indeed but of another kynd they then say nothinge for they teach not in their halpenie Catechismes how many kyndes but how many Sacraments Yea euery where they beat vpon two only two because indeede they will be examiners of them two but not a word of layinge on of hands though the holy ghost teach it to be one of the beginings of Christs foundation Hebr. 6.1.2 For if they thaught it effectuallie as the two former then it may be som of the people wold examine them namely if so hands haue bene layd on them with how where when Then it may be som of theyr sheepe wold bid the sheopherd stand back from the supper aswell as he bids them vntill he had publikly by repentaunce put away his errour I wold our other people wold once while it is called to Day looke vnto such Elders and Deacons as neuer had sacramentall hands vpon them But to cease harping on such an vnpleasant stringe we first vnderstand that there be thre sacraments and of these thre the first two are Common to the whole Church the thirde is peculiar vnto Som. The prophane administration of Baptisme and the Supper it falleth out through the neglect of the Thirde For if as Paul admonisheth 1. Tim. 5.22 Hands were layd sodainly on no man Then the lords people shold not be so combred with Dunces and Pot-companyons That we speake of Seales ordinary It is because we otherwise knowe that Oyle-vnction Ia. 5.14 It is a sacrament incommended to Christs church but extraordinarie for it was not to the whole church as also it contayned a miracle namely of giuing soundnes to the sick body vers 15. and Mark 6.13 Till therfore the Romanistes do ioyne the Miracle to their coniured oyntment we can neither take them for such Elders nor their worke wrought any sacrament more then the Apothecaries vncting of stonned ioynts with Nerue-oyle nay not so good as that for I therby haue quickly sene a chainge from sore to sounde but most commonly after their vnction the weakst holdinge the candle it may be with the help of another hande he tolles out his passing-peale If such had com vnto Iob Ch. 13.4 He wold haue said ye are all physitians of no value Conclus 9. Majestracie A Majestrate becomminge a member of Christes church he may yet beare the sworde Examination THat the Maiestrate may becom a member of Christ his Churche Anabaptist Catabaptist and all graunt but that he may beare the sworde after he professe the faith of Christ that they deny yea many of them that he may retaine no Ciuel office For Ciuil office let them remember that Erasâ—us Rom. 16.23 Cornelius Acto 10. Sergius Paulus Act. 13. as also it is altogither vnlickly that the Saints in Cesars hous holde Philip. 4.22 shold carie no Ciuil office he beinge the great Monarch of the yearth But if it may appeare that a Christian by profession he may lawfully beare the sword then there is no question to be made of the other though the former presidents haue put it out of all question 1. Tell theâ—e Men that Iohn Baptist Luk. 3.14 willeth not the soldiers to lay aside their sword they answer as yet the Lawe endured and the lawe permitted that But they must knowe this place sitteth nearer their sholders then they are aware first let them knoe that the Lawe endured vnto Iohn Luk. 16.16 but then the kingdom of heauen or newe testaments church begon to be builded Badly had Iohn builded if he had not gathered vnto Christ and his new Church Nay he prepared the way and hewed smooth the cragged things and from the beginning of his preaching they entred into this kingdom by vyolence In making Iohn
herein a legall and not an Euangelicall preacher they iniure his ministrie 2. Tell these men that Isaiah prophecyinge of the glory of the new testaments church ch 49.23 he saith that Kings and Quenes shold be nource fathers and mothers vnto it they answer True the Church being within their Dominions as we are now within this kyngdome of hy and lowe-Germanie they shalbe compelled by the lord to permit vs an foster vs. But herto I replie if this be that Glory he foresees in the spirit then suerlie he foresees no newe thinge for Nebuchadnetsar Euilmerodach Cyrus Darius Ahashuerosh etc. they brought this benefit vnto old mother Zion yet stoode aloofe sor ioyninge in religion But Isaiah here foresees som new thing and therfore ver 22. he crieth Behold as the Angell speaking of a new thing Luk. 1.31 etc 2.10 crieth Behold and as himselfs in the like occasion Ch. 7.14 Behold a virgin shal conceiue This Euangelicall prophecie therfore is no otherwise performed properly then bi Addinge kings and Quenes vnto the Church togither with their dignities as Reuel 21.24 26. The old church had typicall kyngs raised vp in her owne bowels but nâ— Gentele kyngs added vnto it we neuer heard of any such to becom proselytes This scripture therfore is by them asmuch abused 3. Tell them that it is by the Apostle termed an Ordinance of god Rom. 13.2 they answer yea but an ordinance only without the Church Tell them that there is no Ordinance established by god vnto the Conscience of his Saynts but that Ordinance may be within the Church and only in the Church receiues his peculiar sanctificaâ—ion they absurdly answer nay the Ordinance of beinge a kinge as it was fiâ—st without the Church so it was afterwards giuen vnto the Church in the person of Saul in the lords wrath for whipping Israel 1. Sam. 8.4 etc. I answer first it is a lye to say that kings were not in the church before for Iudg. 17.6 etc. 18.1 etc. 19 1. the holy ghost attributeth the wrack of Israel to want of Kings namely becawse there then was not kings as before Kings therfore were Moses Ioshua and the Iudges By the way let som in Scotland that â—arped at my calling Ioshua King hereafter lay their hand on their mouth Secondly the being of a king was not giuen in wrath for the want of a king before was a signe of Iehouahs wrath against Israel but the giuing of Such a king viz a king lyke the kings of the Gentiles that is a Tyrannus king one that shold transgresse the lymits of a Kinge and so afterwards it is explayned in particulars 1. Sam. 8.11 etc. But this Tyrannie of his say they was god his ordinance and therfore lawfull in Saul I answer If it were lawfull then it hewes their owne shynnes who first said it was god his ordinance that only shold haue bene without the church as also then Tyranny is lawfull both within and without the Church To say Ioshuahs spoiling of Iericho was lawfull true because god had appointed him a figure of Iesus to roote out such as wold not be one with his church This was no tyrannie but iustice not against but for the Church Besides to say that Sauls tyrannie was god his Ordinance therfore lawfull they may so say God Ordayned Absalom to ly with his fathers wyues 1. Sam. 12. and 16.22 therfore Absaloms fact lawfull Nebuchadneâ—sar was ordayned for Ierusalems distruction and so were the Romaines called by gabriel the Army abhominable Satan ordayned to smite Iob therfore their facts lawfull Filthie Conclusions Do we not talke of diuyne ordinances enioyned to the Consciences of the saynts While they talk of an ordinance diuine they neither knowe what is Ordinance or diuine We talke of Callinges or offices appointed by god by reason wherof the faithfull theyr consciences ar tyed Nay the Apostle saith that is an Ordinance or conscionable office for the punishment of Euell and for praise and welth vnto the good Rom. 13.3.4 and 1. Pet. 2.17.18 Mariage is a diuyne Ordinance though without the church so is the place of a Maister the place of a father the calling of a Seruant yet none of them but retaine these diuyne Callings after they com to Christ so fares it with Maiestracie 4. But all the former strings of their bowe broken they think to smite all dead with this pitifull argument what soeuer was a figure of a thinge to com that is by christ his comminge abolished But the place of a kyng the bearing of the sword ciuil figured Christ his sword spirituall Therfore abolished THis their Argument stands in the Moode of pitifull complaining A childe will wipe it of his fingers end Not to medle with the Proposition they must knowe their Assumption if it be particular namely if it speake of Som king his sword then we graunt it The typicall king his sword is abolished But if they vnderstand it vniversall of All kings their swordes as they doe or else they fight not with vs but their owne shadowes then we flatly denie That all kings their swordes figured Christ his sword Nay they themselues graunt all owr Majestraâ—es still to be God his ordinance and an ordinance not by Christ abolished therfore themselues confute themselues Som of their Basilisk faction from the words Ye are Christ his fremen did teach seruants to ron from their Masters I looke when from Math. 23.8.9.10 Be not called Mr. Doctor nor call any on the earth father I looke I say when they shold affirme all Mastership Doctership or Teachers place and fatherhood abolished by Christ. They brag of speaking but as the scripture speaks so may they teach children and seruants not to say Father Maister to anie but to god and yet speak but as Christ speakes Oh filthie spirits troubling the waters of god with ther feete will they neuer leaue peruerting Maiestracy and all these are commanded in the first Commandement of the second table Abolish one abolish all Barre one without the Church barre all and so we shal haue but 9. Commandements The end of bearinge the sword is to defend the Good and to punish the Euell for he beareth not the sword for nought Rom. 13.4 which is the same end with that for which Israels Gouernours bare the sworde Least therfore I shold be like the foole in answering his endles fooleries I therfore according to Salomons aduise Prov. 26.5 Will now answer him no more God saue our Quene Elisabeth Conclus 10. The first day of the weeke is by Commaundement diuyne enjoyned the new Testaments church as the seauenth vnto old mother Zion for peculiar exercises spirituall Examination AGainst this Conclusion Anabaptists and Atheists barke First we will heare their barkings and then cast a crust in to the Dogs throate What soeuer was Ceremoniall is abolished But the obseruation precisely of a day for spirituall exercise was Ceremoniall There fore euery such day abolished What if I