the doctrine of Christ and appointed a way for the publishing of that viz. by Ordination were known not to be Catholical As the Church grew by her continued succession of Teachers she found Heresies to grow by her side and by casting her eye back by succession she found them to be no Teachers and finding by Tradition no such Doctrine taught by the Apostles as those men held out still as they appeared condemned them as heretical having no Disciple for the Author of their Doctrine taught nor no Apostolick man whom they did succeed as Teachers The Church usually spoke to those upstarts in appearing in this or the like language Quando unde venistis quid in meo agitis non mei shew when and whence you came what make you here since you are none of my Sons none of my Teachers knows you no such Doctrine hath been taught them by the Apostles who put them in their places and Offices Polycarpus was placed Bishop in the Church of Smyrna by S. Iohn unto whom no such Doctrine was taught as is by you Valentinians and Anabaptists Linus was made Bishop by Peter of the City of Rome who was taught no such Doctrine as you Novatians Arrians and Quakers do teach and from them downward in a right moral succession they were found but starcups by the way side God suffering in every Age some Heresie to grow whereby the faith and stedfastness of the Saints might be known and tried This Succession was one thing amongst many that kept S. Augustine in the bosome of the Catholick Church Multa saith he in Ecclesiae gremio me justissime tenent The succession of Priests from S. Peter's Chair keeps me of right in the Church Tenet Catholic ae nomen For whereas all Hereticks would be called Catholicks yet if they be demanded by a stranger where the Catholick Church is at which they meet that is where is that Catholick Church that teacheth as you do and where had it beginning they having neither Doctrine nor Teacher of hers all being upstarts there is none that dare undertake to do that In a word Catholick Ministers in all Ages could shew the very Places Chairs wherein there was not onely a moral succession in purity of Faith and Doctrine but a local Succession of Priests or Ministers from the Apostles themselves who were immediately called by Christ as the Church was in constituting and by him directed to be given to others by them as they did and enjoyned those to give it to others as in the Epistles of Timothy and Titus and so to keep it in the Church constituted until the end of the World He himself not once offering to alter that estâ—blished Rule as in the case of Saul though he was furnished with all inward Graces and naturâ—l Abilities for the Work yet he must have an external Call by Ordination and those seven men that were of good report full of the holy Ghost and of wisdom Acts 7.3 could not or did not exercise the Offices of Deacons the lowest Offices of the Church and therefore by our upstart-Preachers never medled withal without Ordination or Imposition of Hands Now Reader weigh but with indifferent judgement the above-named Succession and let me ask thee if any Mechanick Tradesman or every Lâ—y-person ought or should assume to themselves the Power of exercising in an authoritative way any Office in the Church in the least degree of it without this external Call of Ordination now the Church is constituted that way Or ought they to receive that power from the People For from the beginning the Church had never such power given to her Ordination is an act of Authority and the power of ruling was never in the People but in her Officers Every one or any two or three gathered had no power to constitute Elders but Timothy onely and such as were deputed by him Ought then according to the Scriptures any of our Hereticks to be looked upon as Gospel-Ministâ—rs not having this Gospel-call Or ought he so to look upon himself because of his Holiness Parts Abilities Graces Gifts doth he finde the Spirit prompt him call him furnish him with whatever belongs to that Office in an inward way and the Spirit to assist him at all times in an eminent way so had Saul so had the seven Deacons yet they must be ordained and by those that had the power given unto them from Church-Officers of an Apostolical nature viz. by Ordination And though some few Members of the Church should out of their over-much zeal choose one to be a Teacher to them to be râ—led guided taught and instructed yet this can never give them authority to dispense the Sacraments or exercise the Keys or make him to be owned as a constituted Minister no more than when two or three give up themselves to be advised ruled commanded by another man which their so doing makes him not a Constable Judge or Justice in respect the power of making such Officers was not given at all to them So here though their rash zeal will have a Lay-person to teach them yet they ought not to own him nor he to esteem himself as a Church-officer since Ordination makes onely that which the People had never in their power and therefore cannot give that Office unto any When Christ was taking his leave of his Apostles and going to the Father Matth. 28.20 he promised to be with them to the end of the world Now Peter and Thomas and the rest being dead it cannot be personally understood of the Apostles but successively in their followers and they were to teach whatever Christ commanded But the Apostles never taught such Doctrine to their immediate Successors as our Hereticks teach now particularly this That people might ordain or that men by reason of their Gifts or Graces might assume to themselves the authoritative Act of reaching binding and loosing nay of exercising a Deacons Office which is the lowest which I cannot remember any of our Hereticks to go about once to touch though it be the passage to the oâ—her Offices of the Church by Apostolical Constitution but jumps immediately from the Shop into the Pulpit by his Gifts judging himself sufficiently qualified and because of the peoples call sufficiently ordained for such an Office unto whom that power was never given Neither do I envie any mans gifts would all the Lords People were Prophets let these men shew me their Succeâ—sion and let me perish if I give them not the right hand of fellowship And seeing they give out themselves for lawfull constituted Teachers in the Church as Paul as Timothy as Titus or as the seven Deacons give me leave to ask them how they came in and how they got thâ—t power if they came not in by this door they must pass for thieves and robbers and therefore no Teachers and those people that ordain them for rebels and traytors for setting up Governors and appointing Officers in another way than he
Churches constituted for they have no Sacraments this follows upon the former and rises morally from it where there is no Minister or authoritative Officer there can be no Sacraments they being the Seals of the Covenant of grace which is made unto believers either when they are incorporated or confirmed in the body of Christ which is the Church Ephes. 1.23 Thy are also called broad seals of heaven that of the spirit being the private by which the receiver is assured of the pardon of his sins Now to the private Christian did Christ never give the keeping of or the power of delivering those seals The People were never Lord-chancellours of these things whether singly or collectively taken therefore they cannot give nor dispence them to another Iohn the Baptist was called from God immediately to baptize so were the Apostles by Christ who Ordained none nor Baptized none but them while the Church of Christ was constituting God was pleased so to do but after the Baptists death and the Apostles call no such extraordinary acts but all must receive now that power from the hands of the Apostles by Ordination The Church may say to those men when they come to dispence the Seals Peter I know Paul I know Stephen I know Nicanor I know Timothy I know Titus I know but who are you if you say you were or are Ordained by Christ he Ordained none but his Disciples if you were Ordained by his Disciples show it by your Commission wee shal know whether Baptisme be from Heaven that we may believe or from men that we may not be mistaken in it Possibly the peoples Election and deputation is produced for this authority which is to be equally regarded as he who should come with a Commission from a mans own son for the Father to execute the power or Office of Justice of the peace which is to be scorned his Son having no power to grant such Orders or give such Offices The power of Ordination search the Scriptures was never granted to the people neither in the Old nor New testament We find indeed Micha Iudg. 17. having a House of Gods and an Ephath and a Teraphim consecrating one of his sons for a Priest though of the tribe of Ephraim of which tribe Mosâ—s spoke nothing touching the Priesthood He afterwards Consecrated a Levite to be his Priest verse 12. which was an Office peculiar to the Sons of Aaron not to the Levites in common but who gave Micha the power of consecration how can he consecrate any Priest at all this moved him vers 6. In those days there was no King in Israel but every man did what was right in his own eyes there being no Magistrate or Governour to keep the people in awe An Ephraimite may consecrate and offer Sacrifice and the Worship of God being contemned through the disorder of the times a Levite is forced to wander for a place and assume the Priesthood The want of Government was the cause of this and other evils that followed upon it The self-same cause is the reason of the irregularity that hath lately been in England touching Micha's even Peoples ordination of Priests which power was never given to him nor them In one thing Micha is to have his due applause he would have none to offer Sacrifice in his House a priestly Office before he were consecrated i.e. before he were ordained Priest he had read in the Law what Sacrifices Duties were appointed in the designation of men into that Office his Son nor the Levites not being of that line unto whom by a natural succession the Office belonged he saw a necessity of making them Priests for he must worship God and if they be Priests they must be consecrated he knows nor how or where to procure another â—â— therefore takes the Authority to himself of Consecration And truly such Priests as he made and himself that made them and the Worship they gave by him and the gods they worshipped too were suitable to each other Even such are they though in this particular worse who will offer to design or depute any to be their Priest or Minister who are not of that line to whom by a moral Succession that Office onely belongeth by their being deputed and set apart for that Office by the Sacrifice of Prayer and Supplication and with the ceremony of Imposition of Hands by those who have received that power by Apostolical Tradition Possibly he may produce his own Gifts of Holiness Utterance Aptness to teach Courage Zeal with all other Gifts that are possible to qualifie men inwardly for that Office and indeed may shew a Call from God which he supposes ought to be sufficient to testifie that his Baptism is not of men or to demonstrate that he is a man sent from God authoritatively to teach and administer the Sacraments to his Church But the Church values not those in this nature for so Paul was qualified also and Barnabas qualified and called of God for that Office yet God will have them to be constituted authoritative teachers in the sight of the Church by the Laws that were by him appointed for the Church viz. by Ordination or Imposition of hands Act. 13.3 So Stephen Nicanor Philip c. Acts 6. were men of honest report full of the Holy ghost and wisedome yet the lowest Office in the Church cannot they neither do they offer to perform in that Ordination from the Apostles Upon this ground the Church hath reason to deny their Authority and we deny that they have power to administer Sacraments the bread that they brake is not the body of Christ the cup they offer is not the Communion of the blood of Christ shed for the remission of sins they have not received this power of the Lord because not from his Apostles of causing Bread to be by faith beheld as the body of Christ nor Wine to represent the blood of Christ. In a word let us see how or when they received power from the Apostles otherwise they must passe for counterfeits and cheats and the offence so much the more hainous as it 's a counterfeiting the Great Seal of Heaven to bring Christs Spouse and her children in an errour in matters of so gâ—â—at concernment as the Seal of the Remission of their sins but she knows his hand and though they should come with never so much show of humility nay confirm their calling by miracles she is not she will not believe it Christ her Husband hath forewarned her that such should come and charged her not to heed them not follow them but shun them and avoid them 3. Should we Church those segregated Congregations as now constituted we must and are to un-Church all the Churches that now are or that ever have been in the Christian World They taught and teached the contrary they maintained and dyed for the contrary they walk Autipodos to one another there is a great diversity in their walking thus constituted as
we defend that baptisme can only lawfully be Administred by the Gospel Minister thereunto appointed by Apopostolical Ordination For 1. Those only have a commission to baptize who have a visible commission to teach Matth. 28.19 Go ye and teach all nations baptizing them or as it is in the Original Disciple all nations batizing them c. teaching them That the Apostles were outwardly visibly called by Christ though extraordinarily to preach to the world the things concerning the Kingdom of God whereof baptisme is one and after their call that Christ called no other in that exordinary way is clear from Scripture whereof Paul is an eminent instance And that the Apostles might be encouraged in this great work he goeth on saying I am with you alway even unto the end of the world Now the world is not yet ended and Peter and Iames are gone with you therefore must be understood to be meant not of the whole multitude of believers but of them that are outwardly visibly called to preach all things that Christ had commanded in an authoritative way as the Apostles were And as it is said that Kings never dye that is regally and successively though personally they do so the Apostles never dye that is successively though personally they do for to the end of the world so oft as any is visibly and outwardly ordained and commissioned to teach and baptize the Apostles are not dead but alive and Christ prospering and blessing the doctrine of any so ordained in his being with his Apostles that is with them who are outwardly commissioned to teach to the end of the world To the multitude of belevers then was never the power to baptize given because not the power of teaching because not thereunto ordained as hath at large been discovered above unto which for brevity sake the Reader at present is referred 2. The nature of the Ordinance is against it baptisme is a declarative sign of the parties admission into the Church and not only so but an outward sign of the parties inward regeneration and a seal of the covenant of promise a manifestation of the forgiveness of sin Heb. 10.22 Acts 2.38 39. Tit. 3.5 And therefore to be given by none but by them unto whom the power of keeping the seals are given and in no age in no time in no place in no Text did ever God give the power of his seals to a multitude or appointed them to be used by any that â—â—d indeed real gifts without an ordinary call even outwardly after the constituting of the Church Stephen Nicanor c. Acts 6.3 though full of the Holy Ghost presume not to exercise the office of Deacons without an ordinary call from the Apostles by imposition of hands the Church being constituted in their Election So Paul and Barnabas though full of worth and eminent in gifts yet must be set apart having given testimony of their abilities by ordination for teaching and baptizing by the Church Acts 13.13 2. Thus also was Timothy set apart for the same work by a Presbytery 1 Tim. 4.14 The baptisme therefore of these Lay persons or gifted brethren whence is it From Heaven or of men if from Heaven shew it from the Apostles for since them Christ ordained and set apart none and we shall believe it if of men let them Repent for the Kingdom of God is at hand or produce the Text that gives power to uncommissioned men purely upon the account of their gifts to exercise the power of the keyes and Administer the seals of the Church and that constantly and then their baptisme shall not be speak against The ability that a man hath to be a Minister is one thing and his putting into the office of the Ministry is another thing Saint Paul thanks God that he had both 1 Tim. 1.12 and we know by the Scriptures he had both by inspiration was he inwardly qualified and by ordination outwardly called he was separated unto the Gospel Rom. 1.1 by fasting prayer with laying on of hands Acts 13.2 3. 3. It is not to be found in all the New Testament implicitely or explicitely that ever any baptized upon the account of their gifts without an outward call from Church officers when those of this perswasion produce a man baptizing in the Church allowed of by the Church upon the account of his gifts then it may be a good argument for him that hath gifts to baptize without a visible commission 4. It would open a door to all irregularity and to all confusion imaginable Once make it lawful for any to baptize upon the account of his gifts we should find that Sacrament to be attempted by many that have no gifts at all what will not arrogance and pride puss men to what will nor ambition cause men to act this doctrine hath taken grace away from some and shame from many each Heretick laying a foundation for a new heresie by this man we are taught that preaching is not tyed to the Gospel Ministery and therefore not baptisme but the spirit that bloweth where it lifteth makes men sitted for that work and by it sufficiently called This being granted by another teaching is not tyed to men but common also with them to women since in Christ there is neither male nor female c. It is time for thee O Lord to work for they have made void thy Law Psal. 119.126 5. It is against the Doctrine of the Reformed Churches of Helv. Art 24. Of Bohe. Art 9. Of Pran Art 23. Of Belg Art 30. Of Ausp Art 14. Of Wirtem Art 21. Of Irel. Art 71. Of Scot. Art 22. and of Eng. Art 23. The Article it self is this Article 23. Of the Church of England IT is not lawful for any man to take upon him the Office of publicke Preaching or Ministring the Sacraments in the Congregation before he be lawfully called and sent to execute the same And those we ought to judge Lawfully called and sent which be chosen and called to this work by men who have publicke Authority given unto them in the Congregation to call and send Ministers into the Lords Vineyard SECT VI. Questions Resolved Quest. 1. VVHether Dipping be essential unto Baptisme Quest. 2. Whether Infants ought to be be baptized Quest. 3. Whether Baptisme is or ought to be readministred Quest. 4. Whether witnesses at Baptisme according to the Law of the Church of England be to be approved Quest. 5. Whether the Cross at Baptisme according to the Law of the Church of England be to be approved Quest. 1. Whether Dipping be essential unto Baptisme That dipping is lawful is not questioned by the Church of Christ but whether it be essential that is If Baptisme be not Baptisme without it or whether none is or cannot be baptized without he be dipped is the ground of our Quere It is to be denied Dipping is not essential to that Sacrament for 1. The word baptize used in the Scripture for that Sacrament signifies not
Hâ—b 6 2. after baptisme which in all ages of the Church it followed We must note that though we have mention onely of the Adâ—lt or those that were converted to the Christiâ—n faith when they came to years of discretion yet the children oâ— believing Parents were baptized in their Infancy and 〈◊〉 and confirmed â—s the other were before they were owned as compleate Members fit to receive all the Ordinances of the Church particularly the Lords supper As no Ordinance in itself though never so pure necessary and holy but hath been corrupted through the vanity and sinfulness of men this Ordinance among others hath groaned under great abuses 1. By Remanists Rome hath made it a Sacrament preferred it before and above baptisme vel quia à dignioribus datur in digniore parte corpâ—ris seilicet in fronte vel forte quia majus augmentum virtutum praestet licet baptismus plus ad remissionem valeat And besides prayer and laying on of hands there mâ—st be anointing with Oyle during the pronouncing of these words Consigno te signo crucis Confirme te Chrismate salusis in nomine patris c. Without all this there is no confirmation contrary and besides the Primitive institution of this Ordinance 2. By male contents there are ever some that will be against rule and order except they be the only men to rule themselves this was in several places of this Land called down as Popish and Antichristian and that imposition of hands did cease with the Apostles themselves whereby the governours of his Church though commanded by Law to their duty in reverence to this Ordinance the Bishop being every third year required in this visitation to confirm all that were trained up in the faith and the Ministers of every Parish to take care to prepare all of years and understanding for confirmation against the visitation yet some Ministers neglecting their duty in this particular and others calumniating it there wanted heads whereon to lay on hands in many places and since our late grannd defection from all order it hath been quite laid aside in all places and not so much as thought on among believers though it be a principle of our belief Yet the deadness of this age hath done so much good as to give the Alarum and cause three great Champions to arm themselves for the reviving of this ordinance and defend the purity and necessity of the same in three excellent treatises and laying it down as a sin expedient to remove our distempers learnedly and largely Whatever Rome doth to exalt this Ordinance in a superstitious manner or discontented persons to debase it in a prophane manner yet being of God let us in a few words see 1. It s Nature 2. It s End 3. Resolve some Questions SECT I OF its Nature we have spoken already yet for clearer illustration take this Description It is a holy Ordinance whereby the baptized after a publick profession of his Faith is declared a perfect Member of the Church and blessed by solemn Prayer and laying on of hands This Description needs no particular Explication to them that have read what before hath been written therefore we shall wave that for the present and consider 1. That the Church of England will have none confirmed but such as can rehearse the Creed the Lords Prayer the ten Commandements and answer to such Questions of the Church Catechisme as shall be put to him and none if possible to be unconfirmed that can do it 2. That the Baptized have witnesses of this his Confirmation it is not inexpedient if they be the same that were at his Baptisme 3. That at the laying on of hands this Prayer is to be made by the Bishop Defend O Lord this Childe with thy heavenly Grace that he may continue thine for ever and daily increase in thy holy Spirit more and more untill he come to thy everlasting Kingdome Amen Whether his Ordinance belongs to the Bishop in particular to perform or whether it is common to him with other Presbyters is too high a question for us to discuss Yet by Antiquity it seems to be the Bishops Right and learned men hâ—ve defended it what ever the Guisell say to the contrary Calvin himself being witness 4. Imposition or laying of hands is of great Antiquity in the Church of Christ as hath been above â—roved in the Chapter of Ordination and is an essential outward Rite at this Ordinance also Heb. 6.2 Acts 8.17 It is a usual Ceremony boâ—h in the Old and New Testament and to the case in hand by it or with it did our Saviour bless the children that were broâ—ght unto him Marke 10.16 SECT II. The Ends for whiâ—h his Ordinance is appointed are briefly these 1. For the fâ—rther stâ—â—ngthning of the baptized in the Faith of Christ â—he Holy Gâ—â—st waâ— given by the lâ—yâ—ng on of the hands Acts 8.17 and â—hoâ—gh â—hat visible wâ—y and miraculous long since ceased yet thâ—t inviâ—â—ble wâ—y of sanctifying the â—oul and strengâ—hing of the faith of â—he baâ—tized is noâ— ceased bâ—t may anâ— dâ—th accompany this Ordinâ—nce as Prayer Reading Hearing and oâ—her Ordinances do 2 To Capacitate the baptized for the Lords Supper this is tâ—â— top-stone of Christian Perfection in a visible way to approach that Table unto which Confirmation gives a real right and more proximate then Baptisme 3. It dischargeth the witnesses at Baptisme of that Engagement they then made for the baptized He now engageth himself personally to walk in the Faith and promises for himself before the Church to live accordingly they have brought him up in the Faith and by his Declaration there is declared that they have done what they promised and he himself now qâ—ittâ—th â—hem For which cause as we said before it is not inconvenient if the Baptismal witnesses be the confirming that they may see themselves discharged and be witnesses to â—iâ— of it 4. To remove or prevent the coming of the ignorant and scandalous to the Lord Supper i.e. aliquo modo some manner of way It is ordered by the Church and rightly That none communicate at the Supper but such as hâ—ve been confirmed which would make Parents more careful of their Childrens Education an they themselves if they have any discretion to be more heedful of their wayes Great a doe was made by some pretending purity concerning the celebration of the Ordinance of the Supper though they never went about to give it Admit the Aged was as they set them forth yet the younger sort might have been looked after and by this Ordinance of Confirmation might not onely have brought them to be worthy Receivers but the Aged to have become knowing and Penitents But now I remember this Ordinance of Confirmation favoured of the Common-Prayer and they were very tender-nosed though very hard-handed and hard-mouthed too they were not able once in seven year to say the Lords Prayer and yet the Common-Prayer at least
do all this viz. to ordain Bishops and Elders because he himself had the power given unto him by the laying on of the hands of the Presbytery 1 Tim. 4 14. at which Ordination or laying on of hands Paul had his hand upon Timothy's head with the Priests or Presbyters 2 Tim. 4.6 suitable to the practice of the Church of God unto this day where there are Clergy-men or Presbyters and these with the Bishop or Superintendent ordain Ministers by Prayer and using the Ceremony of laying on of hands in that time the Bishop laying on first as chief and by that Ordination they have power to ordain others and they others to keep up the Apostolical Succession in the authoritative way of teaching Now let us go to the Church of Ephesus and ask those Elders or Presbyters that were in every City what power and Authority they have to dispense the Word and Sacraments c Since there is a Church constituted by what Authority therefore do you you you The Answer will be I had it from such a one he from him and he from him and he from him and he from such a one and he from Timothy and he from the Presbytery where Paul was present But now we call to mind What Authority had Paul to ordain for Christ ordained none but his Disciples could Paul therefore give that Power to another which he never had himself Is not Paul in this irregular presuming to ordain Timothy a Church-officer he having no such power given unto him by Christ For the understanding of this cast your eye upon Acts 13.1 2. in which place we finde that after Saul or Paul hath given good experience of the truth of his conversion for the Church was at first afraid of him Acts 9.26 we finde a meeting of the Church of Antioch and as they were ministring to the Lord or exercising their Ministry let it be in preaching and praying for the Text will hold it out the holy Ghost calls saying Separate me Barnabas and Saul for the work whereunto I have called them And when they had fasted and prayed and laid their hands on them they sent them away c. These two were called before by God for the Work of the Ministry that the holy Ghost witnesseth in these words for the work whereunto I have called them In a word qualified they were for that work and of their Abilities the Church had sufficient experience but now that that order might not be subverted which in the Church by Christ and his Apostles had been constituted Separation that is a solemn setting of them apart from all other Members by constituting them Church-officers is required by the holy Ghost that in their going thorow the World they might have power to constitute others and also be looked upon by the Church as men sent of God in an authoritative way for preaching of the Word delivering the Sacraments and exercising the power of the Keys not onely by their inward Qualification but by external Ordination that Law being established When a gifted-Brother who boasts of an inward Call can give as good testimony to the Church as Paul is able to do touching his power none but beasts will move their tongues against them and when they can shew their Abilities to the Church to be deserving I dare promise to any that they may have Ordination which Paul though I suppose as well qualified as they after trial received and had and that by especial order the Church it seems being backward by reason of his former being a persecutor and desirous of further trial from God to prevent irregularity or any breach though in so eminently a gifted person of that Law which Christ had appointed in his Church Thus Timothy can make good his Ordination to be Apostolical in each part Bring this line down again By the Ministers and Prophets of Antioch was Paul ordained he ordains Timothy and Timothy again gave this power to other faithfull men sometimes ordaining them Deacons and sometimes Priests and so throughout the famous Church of Ephesus though afterward it languished Rev. 2.9 and whether Timothy be the Angel that that Epistle is sent unto is uncertain but certain that all the Presbyters and Deacons in the Church of Ephesus are able to produce their power as Church-officers from the Apostles who were as before was said the Masters of our Israel and he that would be owned a Church-officer shall be owned by me producing his power from them or deducing that power from them to himself according to that Apostolical way constituted in the Church of Christ and in all the Churches of the Saints But of Ordination by Gods help we shall speak more at large when we come to that Ordinance in particular For the present know that by this succession of Ministers Priests or Bishops were the Hereticks known from Catholicks the antients knew no other division in the Church and whence they derived their power to administer the seales by putting them to show their succession from the Apostles who instituted the way of Ordination to be a standing Ordinance for ever in the Church Thus Ireneus confuted Valentinus Cerdon and Marcion we are able saith he to reckon up those that were appointed Bishops by the Apostles in their severall Churches unto our time he then reckons up such as succeeded Peter and Paul in the Church of Rome to them succeeded Linus who sat eleven years in that Chair to him succeeded Cletus who sat twelve years to him Clemens who sat nine years c. By this Ordination which from the Apostles is received in the Church the publishing of the faith hath come even to us which being able to show consundimus omnes cos qui quâ—quo modo vel per suam placentiam c. we put to silence all that through vaine glory or ignorance broach new Doctrin in the Church for none of the Hereticks can derive their succession from the Apostles nor show how their doctrines were received by tradition from them And indeed the rise both Old and New Hereticks and the time that they were first received and oftentimes the first broacher or Authour of them is known The Doctrine of the Nicholaitans was not for 50. Years after Christ. The Menandrians for 68. The Ebionites in the year 71. were first heard to preach their Doctrine the Millenaries or Fifth Monarchy men did frame theirs An. 108. The Valentinians theirs An. 130. the Manicheans theirs An. 275. the Arrians theirs An. 310. this did almost drown the World The Donatists theirs An. 315. the Photinians theirs An. 350. the Macedenians theirs An. 360. the Pelagians theirs An. 415. the Eutycheans their An. 447 with an infinite number more The Ananabaptists first broke out An. 1520. the wildest Hereticks of all that had gone before them The Ubiquitaries An. 1580. the Arminians An. 1612. All these having their Rise in the Church from their several Patriots after the Apostles had confirmed and declaâ—ed
hath designed and caused to be delivered to the Church which is his Kingdom to take no notice of those railing accusations which they bring against and cast upon such as are Officers by Apostolical Authority which in the end of their days may heighten their punishment as it doth now their rebellion From all that hath been said we conclude these to be no Churches as they are now constituted for they have now no Gospel Priests Ministers or Teachers no Ministers because no Apostolicall succession bring the line downward from the Apostles and these men as they are now constituted are not to be found they have no succession because no Ordination and no Ordination because not Apostolical and not Apostolical because it is not come to them from the Apostles who were the first Ordained Gospel Ministers and immediately qualified and impowered for the work and bringing in of many to the Gospel and from their hands did the same power issue into others that as every age came up after another so there be those fitted to teach it unto all generations and so the Apostolical succession now the Church is constituted must ought and shal continue to the end of the World whatever Opposition men or Devils Hereticks and Persecutors the two beasts that Sathan useth to destroy the Church canmake against or what ever weapon they can form against it or whatever rayling accusation they can bring against it or whatever contumelious and reproaching specches they can cast upon it Reader It is not to be passed over in silence that Peters sitting in Rome as Bishop thereof nay of his being at Rome at all is doubted by some though famous Historians and antient Fathers that lived near and under these times do in their Histories and Writings affirm it yet Calvin that was almost of that judgement is brought to acknowledge that he dyed there Quia tamen plerique Scriptores in eo consentiunt ne pugnemus quin ibi moriuns sit Only how long he was there is uncertain the Church of Rome say 25 year but that is most improbable The Reasons that they bring against it are not so strong as to cause a man to call in Question ancient History his Apostleship no more hindering him at Rome then it did in Antioâ—h those of the Circumcision being scattered from their Country And when it is affirmed he was Bishop it is not to be understood that he always resided and constantly abode in Rome perfection and Apostleship might keep him from that which might be the ground of Pauls not mentioning him in Scripture in regard also of Peters being with the Lord in the body and of his seeing of the Lords glory in the holy Mount might he by the Church at Româ— who were beloved of God Rom. 1.7 be chosen to be Bishop possibly not by any formal instalment that is the chief Teacher or Ruler of that Society nothing reflecting to disparage Paul he being also frequent in journies However Eluselius that lived An. 180 writes in his Church-History that Peter and Paul in their going abroad to preach the Gospel to other Nations appointed Linus to Rule the Church of Rome they not tying themselves to any one people since the whole World was their Diocesse After whom succeeded Clesus and then Clemens as before onely with this difference that Eusebius make Anacletus the same with Cletus which other Authors make two different persons making Cletus to Rule 12. year An. Chr. 81. and Anacletus to Rule 9. year An. 103. according to Alsteads Chronology which as is above was followed the Reason of this disagreement might be the identity of their names possibly the distinction of first and second either through persecution or through inobservance of Authors being not observed or not thought necessary This Linus that the Historian records to have been made Bishop of that Church by Peter Paul during their being abroad may nor unlikely be supposed to be that Linus who is mentioned by Paul 2 Tim. 4. ult during his second and closer Imprisonment at Rome immediately before his death Most of them that question these Histories of Peters being Bishop of Rome by which we understand the supream Teacher and Governour of that Church are fearful that should it be granted they might gratifie the Pope too much then it would appear that he was Peters successor which to grant advantages him no more then it would do Demas that ever he followed Paul when he Apostatized from him or that it should be an honour to Ierusalem that Iames the Apostle was Bishop there which is granted nay that Christ who was chief Bishop ever lived there it is known that the Antichrist shall sit in the Temple of God 2 Thes. 2.4 Then it may be in Peters chair he hath therefore little reason to brag of either since his destruction is certainly to come from thence It is to be imagined that before this time the ignorant will wonder the Phanaticks smile the Schisinatickslaugh to hear so much spoken of Rome let all know that the Faith and Grace of the Church of Rome was spoken of throughout the whole World Rom. 1.7 8. It was a holy and pure Church as Ierusalem once was And Ordination being an Ordinance of God is no more to be contemned for it's coming from Rome to Canterbury then it is to be contemned for it's coming from Ierusalem to Rome though that was the slaughterhoâ—se of the Prophets yet Ordination is no bloody Ordinaence though Rome now be the Whore drunk with the blood of the Saints yet Ordination is none of her Bastards Rome was pure from Idolatry from Linus to Silvester the first that was until the year 300. It was somewhat defiled from Silvester the 1. unti Eonis face the third that was until the year 606. It was Antichrist from Boniface the third until Alexander the seventh who is this present year Bâ—shop of Rome 1660. We might show that before Rome was Antichrist Gregory the great sent Austin over into England but it needs not Ordination being none of Romes brats when she is at worst nor none of her bringing forth when she was at best From Christ it came first from Ierusalem that spread over all the World through Rome it came to England he therefore that despiseth this despiseth an Ordinance of Christ come whence it pleaseth for he enjoyned it and in no Ordinance of God ought we to separate from the Church of Rome neither do we but hold as we ought Communion with her The bright Orient Pearl and Jewel of the Church of England in his Apology for the separation of the said Church from Rome declares as touching that we have now done to depart from that Church whose errours were proved and made manifest to the world which Church hath already evidently departed from Gods Word and yet to depart not so much from it as the Errours thereof c. 2. The segregated Congegations in England are not
prayer and therefore prayer is a proper act for the place and no time more sitting then at the first entry 2 Prayer obtains a blessing in other dutyes he is possibly to hear the word read preached or sung to crave a blessing that all these may do the soul good cannot be a branch of superstition 3. It gives a good example unto others when thou seest one performing any act of worship in that sort whether out of formality or otherwise yet by that thou mayst learn that in the Church thou oughtest to worship God heed him not therefore so much as thy self if he give hypocritical service the judge shall judge him fear thou God 4. It is but spoken to draw a contempt upon the house of the Lord those actions with many others are inveighed at that the house of the living God may be had in no more reverence then Barnes Stables not to say Halls or Parlours every thing is Popery in this age wich either tends to decency or comeliness in outwards worship as if we must be papists except we be slovens 5. The reasons brought against this justifiable practise are poor and weak they are these chiefly That they by this would hold forth the Church to be more holy then other places It may be answered it is that they will perhaps not pray at other times It may be aniwered Blame them and reprove them for that by themselves blame them not at all for this to any other Quest. 5. Whether is it lawfull to have Musick in our Churches This is of it self nothing yet since the rulers of the Church are pleased to introduce such a ceremony and others take occasion to barke against them for it it may be seasonable to speake a few things as to the lawfullnesse of its use it appears therefore to be lawfull and that in our days for 1 From the practise of the Saints in the Iewish Church what variety of musicall instruments were introduced by David and Solomon is clear in sacred writ When the ends that these holy Saints proposed to themselves are found out they shall make it appear that it is as Lawfull to have musick now as it was then 2 From the helps men may naturally receive from musick in the time of worship God loves a chearful giver and this may make a drooping soule to give him acceptable service 3 It was never a part of the Ceremoniall law and therefore not abolished by Christ that Law that Christ put an end to was that that belonged to the tabernacle musick being no part of that is no more abolished by Christ then standing Churches or Temples 4 From that vision that was seen in heaven Rev. 5.8 Four beasts and four and twenty Elders worshipped the Lord with harps these are generally taken for Ministers and the congregation and again Rev. 14.2 there is heard the voice of harpers harping and singing from heaven though in the mystery that signifies there joy yet in the Church it is not absurdity to expresse or help their Spiritual joy by the naturall use of musick 5 They who are against this are generally against matters of greater concernment and their opposing of this is the lesse to be admired or noted CHAP. IX Of Ministeriall ordination THe party or person that teacheth which is the priest or Minister comes now to be considered unto whom in the title we have given ordination both are ordinances appoint-by God to go together and both of them for that very thing cryed down in this generation for this time we shall put them together and distinctly handle 1 The nature of ordination 2 The person to be ordained 3 The parties who are to ordaine 4 The duty of them that are ordained 5 Resolve some questions SECT I. The nature of ordination may be expressed in these words viz. It is a solemn setting of one apart and ordaining of a person 2. By Fasting and prayer 3. For the preaching of the Word 4. Dispencing of the Sacraments And 5. Exercising the power of the Keyes 6. With laying on of hands 1. It is a solemn setting of one apart and ordaining of a person It is not to be rashly or inconsiderably done 1 Tim. 5.22 but in most solemn decent manner ought to be performed Acts 5.6 2. It must be done by prayer and fasting these two at this ordinance go usually together Acts 13.3 For by prayer much may be obtained and by fasting a strong Devil may be cast out 3. For the preaching of the word Acts 13.5 for the opening of the word by way of Doctrine Reason and Use is the proper work for which one is separate to the work of the Ministry 4. Dispencing of the Sacraments 1 Cor. 4.1 as that of Baptism Mat. 28.19 and of the Lords Supper 1 Cor. 11.23 these are the seals and evidencies of our reconciliation with God 5. Exercising the power of the keyes whom they bind on earth they are bound in heaven Mat. 18.18 Now they bind by excommunication which is a delivery over unto Sathan a casting them out of the Church making them to have no interest in the ordinances of the Church more then heathens or Publicans 1 Cor. 5.5 1 Tim. 1.20 Whom they loose on earth shall be loosed in heavâ—n Mat. 18.18 Now they loose by Absolution opening as it were the gate of the Church to him that for his offences was thrust out and receiveing him again upon his repentance to the communion and fellowship of the faithfull 2 Cor. 6.10 6. With laying on of hands this is a grave and ancient ceremony in the Church of God Iacob used it in blessing his grand children Gen. 48.14 By it the Levites were given by the Isâ—aelites ' o the Lord instead of their first-born Numb 8.10 By it the beasts under the Law were to be set apart by sacrifice Num. 8 12. By it Ioshua was set apart to be Governour of Israel â—ter Moses Numb 27.23 By it did our Saviour bless those children that were brought unto him Mark 10.16 By it was Stâ—phen and his brethren made Deacons Act â— 6. By it Paul and Barnabas Apostles Acts 13.3 And Timotâ—â— made a Priest Minister or Elder 1 Tim. 4.14 for which cause in holy imitation of so ancient and divine a practise the Bishop and his Presbyters lay their hands upon the head of them â—hom they separate for the work of the Ministry 2 Tim. 1.6 being asign of celestial grace which God with an open hand will give to all those who conscionably serve him in that holy imployment SECT II. Let us now see unto whom this ordination is to be given and who it is that ought to be thus separated in a solemn way for the service of God what persons they be that Timothy and Titus the Bishops of Ephesus and Creet must ordain is told us in their Epistles some notes of them are essential and some of them are accidental some are for their being some for their well-being some shew their
carriage without and some their deportment within the Pulpit we shall see only the chief of them In a Minister there is required 1. Courage Tit. 2.15 2. Sobriety 1 Tim. 3.2 3. Liberality 4. Docibility or aptness to teach 5. Temperance 6. Patience 1 Tim. 3.2 7. A Lover of good things and of good men 8. Holiness 9. Justice 1 Tit. 7.8 We must note that some of these cannot be known by the quickest eye No Bishop is omniscient to know the heart and therefore may ordain a man that wants many of these and also we must observe that a person may come for ordination with many or all of these and yet may backslide which takes not away the force of ordination The Angel of the Church of Ephesus fell from his first purity and love yet was an Angel still Rev. 2.4 5. he may loose his patience his temperance his holiness yet a Minister still and the power of preaching and administring the Sacraments and exercising the keys abide with him these ordinances not depending upon the quality of him that doth administer them more then the force of the Broad Seal of England depends upon the merits of my Lord Chancellour as shall God willing be proved in its own place To all these qualifications above named must be joyned competency of knowledge It is not every man that is just holy or patient must be ordained he must be of understanding competent for the work which competency appears in these particulars from Tit. 1.9 viz. 1. His adhering to the truth known not opinionated 2. In his ability to teach and that soundly for the edification of the Church according to that truth 3. In his dexterity in maintaining of that truth stopping the mouth of Gainsayers he that is so qualified cannot be refused ordination We say competently qualified ' For who is sufficient for these things SECT III. Let us see who they are that must thus ordain whose hands they be that by their laying on the person is qualified in an external way for the publick preaching of the word 1. Not their own Heb. 5.4 It is against the practise of the whole Church of God in all ages for any man though never so well gifted to separate himself or ordain himself as is clear in the examples of Stephen Nicanor c. Nay if it were in a mans own power to separate himself for the work of the Gospel Paul needed not to have left Titus in Creet to ordain Elders in every City Tit. 1.5 It is a practice beyond a president in the Church of Christ for one to ordain himself We read indeed how Frederick the second upon Easter day through necessity crowned himself with his own hands King of Ierusalem in Ierusalem but that ever man made himself a Priest in Ierusalem save Saul Ieroboam and such prophane Wretches whom God did curse even for so doing we read not Neither in old or new Testament is there any instance of one who set himself apart for holy functions or that thought himself qualified in an authoritative way to reach the Gospel upon the sufficiency of gifts as Courage Holiness Knowledge and the like if so Stephen Philip Prochorus c. needed never have been ordained Deacons Acts 6.3 4 5. Nor Paul nor Barnabas Apostle or Evangelist Acts 13.2 nor Timothy a Bishop or E'der 1 Tim. 4.14 2. Not the multitude Never did God give the power of ordination to the people in general before nor after Christ if so where two or three would please to meet they might ordain which in few dayes would make the Church of Christ conâ—ist of Shepherds rather then of sheep yea would make all Apostles all Teachers c. We find the contrary practised For when the multitude had chosen and nominated persons of honest report full of the holy Ghost and Wisdom thâ—y set them before the Apostles who prayed and lâ—id their hands on them Acts 6.3 6. yea as was said before the inhabitants of the Cities of Creet might have ordained Elders Titus might have gone forward with Paul In summe God never giving the people the power of ordination since the creation they can never deliver that power to any untill the dissolution of the world Presumptuous are they therefore that will take ordination from them impudent before the Lord therefore they that will presume to give that authority in matters of so great concernment as the word and Sacraments to any of their own body 3. Only Church officers or the Apostles successors they are only to teach and to baptize unto the end of the world Paul and the Presbytery ordains Timothy he ordains others and they others and so by a moral succession from the Apostles is the Ministerial office upheld but of this we have spoken It were too great a task for me to offer to wade into that troublesome discourse touching Episcopal or Presbyterial ordination least I should drown my self being but of small standing in the Church of Christ yet by vertue of that Proverb It is good to be sure Episcopacy is much to be preferred that being the most ancient way since if not before the Apostles departure from the world and albeit it hath some ruptures or breaches in some of the reformed Churches yet the Acts and Lawes of England make no ordination valid but what originally is Episcopal SECT IV. We are to behold the man thus separated for the Lords use For the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ Ephes. 4.12 We say we are to see what his duty is and what he is to perform amongst men The very naming of his ordination shewes you what he is to do and the distinction above named discovers his duty but to be more particular yet not large 1. He is to take all advantages and opportunities of preaching that word the preaching of which he is separâ—ted for 2 Tim. 4.1 2. The more wicked the times be he lives in the more bold and confident he ought to be 2 Tim. 4.3 yet this excludes not but that he may flee persecution Acts 9.25 3. In preaching of the Word he is to observe the proportion of faith Rom. 1â—2 6 4. He is to teach the word according to the capacity of his people 1 Cor. 14.9 the other parts of his duty are clear and obvious SECT V. Questions resolvedâ— Quest. 1. Whether ordination may better a Ministers gifts Quest. 2. Whether a Minister may renounce his ordination Quest. 3. Whether the Ministerial office be to continue alway in the world Quest. 4. Whether it be lawfull to hear an unordained man preach Quest. 5. Whether an ordained person may bear an office in the Common-wealth Quest 1. Whether Ordination may better a Ministers gifts Though this sacred ordinance be of no account with some yet to the conscionable Receiver it may be very advantageous For 1. It is an odinance of God alwayes practised in his Church it may appear at
the first sight to the carnal Christian but a low and poor device to gather some men together and pray and lay their hands upon anothers head to make a man an Ambassador of Jesus Christ to make him a steward of the Mysteries of God a Planter a Waterer a Builder and a Watchman to the Church by the same kind of Logick the other ordinances of God might be abused What force may the same Creature say hath a Morsel of bread and draught of wine in the Sacramnnt of the Lords Supper to assure men of heaven to foagive their sins to confirm faith to qucken hope to preserve love and so contemn that We ought in those cases to look to the institution and approbation of God and practise of the Apostles and to keep and hold up Gods ordinances in purity is a means of being ever happy This therefore of ordination being one to receive it to come to it may procure much profit to the party that hath it and to the Church for whom it is given him 2. It imboldens him in that imployment by this he may shew both his gifts and commission which two may make his face as brass against the Irony faces of perverse wicked men There may be some whose imprudence may carry them out to preach without this commission yet when they read the Scripture and see this ordinance practised so constantly both in Law and Gospel their conscience if they have one must needs accuse of that of which the Pharisees were by ouâ— Saviour even for Thieves and Robbers Iohn 10. by entring thâ— Church not by the door of ordination for of the Pharisee preaching God gave no commission 3. The solemn prayers of the Church with which that exercise is attended may bring the holy spirit to him that is ordained The gift of utterance Gal. 4.3 The gift of Wisdom 2 Tim. 1.7 being asked God may send them down Prayes availeth much and in an act of so high concernment both to Christ and to his Church it is not Christian like to suppose those prayers to be barred from the ears of God he that is ordained may be a prophane sinner yet as men will give the Nurse good things for love of the Children God may give him giâ—ts for the good of his Church Iudas bore the Bag by which Christ relieved the poor 4. It binds him to that function he that is once brought to the plow of the Scriptures and hath put his hand to it to till the ground of the hearts of men is not through the unevenness of the path or hardness of the soil to forsake that imployment knowing that what ever happen however the world go this must be his work it may and without question doth make him set himself to his work and study how to go through bad report and good report c. but this leads us to the Quest. 2. Whether a Minister may renounce his Ordination It hath been the practise of some persons for the pleasing of a factions generation of late years to contemn quit deny or renounce their ordination but it savoured not of godliness 1. The nature of Ordination is against it That is a setting a man apart by the Church for that peculiar exercise and office he is separate from otheâ— imployments to follow this and therefore it is not in his own power to renounce it at his pleasure or for any cause whatsoever 2. That Assertion of our Saviour â— Luke 9.62 condemns it He is not fit for the kingdome of God that puts his hand to the plough and looketh back he that makes an entry either upon the preaching of Christ or professing of him must never come back to the world for the renouncing of either 3. The Ministerial office should fail if this were granted It is unknow what the thoughts of a Minister are in his troublesome going through the parts of his office and allow him power to forsake his calling in a few years we might see Pulpits empty the least cross affront persecution might be arguments strong enough to induce him for the forsaking of his people study calling and betake himself to some other honourable profession or whatever seemed good in their own eyes 4. The Laws of the Church will not suffer it to go unpunished if it be done Those that are Church-officers themselves know what strong reasons may induce men to forsake and quit their callings to put a chain to them that are otherwise without conscience the Church of England orders No man being admitted a Deacon or Minister shall from henceforth voluntarily relinquish the same nor afterward use himself in the course of his life as a Lay-man upon pain of excommunication c. Quest. 3. Whether the Ministerial Office be to continue alwayes in the World There are spirits gone out amongst us crying down the Ministry as Antichristian affirming th light within or the witness within is only now to be heard but these spirits when tryed are not of God for that office must and shall continue 1. For Christ hath promised to be with it unto the end of the world Mat. 28.20 Unto that time therefore it must endure It is spoken to the Apostles the first Teachers who are dead it must therefore be understood with them that are their successors in that office which are now in being and those that shall come after us who are not yet born 2 From the imperfection of the Church Eph. 4 11 12. Untill all the members of the Church come in the unity of the Faith and of the knowledge of the Son of God unto a pâ—rfect man unto the measure of the sâ—ature of the fulnesse of Christ God will give Pastours and Teachers admit that many were now perfect that were of age yet for them that are young the ministry is necessary there is dayly a young generation coming up belonging to the Election of grace and therefore the Church is not peâ—fect and therefore the Ministery must abide that this Scripture might be fulfilled 3 God hath appointed this office to be the ordinary meanes of salvation so long as their soules on Earth this office must remain there being no way shown by God since the fall but this that can bring a man to glory repentance faith and good workes must be tauâ—ht by them and while â—he world stands this dâ—ctrine will be necessary 4 The Sacraments must be received by the members of the Church untill Christs second coming Mat. 28.19 1 Cor. 11.26 It is these men that have this power derived from the Apostles to administer the seales of the word which seales untill the end of all things and unâ—ill the coming of the Lord by the whole body of the Church must be received by consequence therefore there must be Church-officers to deliver the same untill the times of refreshing shall come from the presence of the Lord. 5 From the practise of the holy Apostles and disciples of the Lord They constantly
part of the substance of that Sacrament for when the Minister dipping the infant in water or laying of water upon the face of it hath pronounced these words I baptize thee in the name of the Father c. the infant is fully and perfectly baptized so as the sign of the Cross being afterwards used doth neither adde any thing to the vertue or perfection of baptisme nor being omitted doth detract any thing from the effect and substance of it 2. It is apparent in the Common Prayer book that the infant babtized is by vertue of baptisme before it be signed with the sign of the Cross received into the Congregation of Christs stock as a perfect member thereof and not by any power ascribed unto the sign of the Cross. So that for the very remembrance of the Cross which is very precious to all them that rightly believe in Jesus Christ and in the other respects mentioned the Church of England hath retained still the sign of it in baptisme following herein the primitive and Apostolical Churches and accounting it a lawful outward Ceremony and honourable badge whereby the infant is dedicated to the service of him who dyed upon the Cross as by words used in the book of Common Prayer it may appear Lastly The use of the sign of the Cross in baptisme being thus purged from all Popish superstition and errour and reduced in the Church of England to the primary institution of it upon those true rules of doctrine concerning things indifferent which are consonant to the word of God and the judgements of all the Ancient Fathers we hold it the part of every private man both Minister and others reverently to retain the true use of it prescribed by publick authority considering that things of themselves indifferent do in some sort alter their nature when they are either commanded or forbidden by a lawfull Magistrate and may not be omitted at every mans pleasure contrary to the Law when they be commanded nor used when they are prohibited The usual Objection against this harmless Ceremony is this Viz. what need is there of it but if Magistrates should not establish Lawes until every one of their Subjects were rationally convinced of their necessity when should there be Lawes made and many that makes this a sufficient Argument against the Crosse in Baptisme may remember that when they had power and fate at the Helm there were many things commanded of which we might have said What need they To conclude what ever is established by lawful Magistrates we are not to inquire the Reason of it Reason and Religion commanding us to obey without all Dispute for the Lords sake There being many things in the Church of Christ of themselves low and poor yet in regard of others so necessarie that she may say of them as our Saviour said of the Asse The Lord hath need of them Courteous Reader THis following Chapter was not so fully Preached as here handled in regard that the Iniquitie of the Times wherein these things were taught would from this chiefly have concluded the Preachers Malignancy whereby he should have been Crucified by an Ordinance By vertue of that Rule estote prudentes Matthew 10.16 it was passed over in a few words and they so clouded that it might have appeared the Preacher was not willing to be throughly understood CHAP. III. Of Confirmation THis is not here handled as a Sacrament but is placed as the space between the Font and the Table it being a most solemn Ordinance that the Baptized as in the ancient Churches was to be partaker of before he might be admitted to the Sacracrament of the Lords Supper Before we go any further it is necessary to speak something touching the rise of this word Confirmation in the Church which was briefly this In the Primitive Church when there were any persons wiling to imbrace the Christian Faith whether Iewes or Infidels they were not by and by admitted into the Priviledges of the Church but by certain â—teps or degrees set their foot therein 1. By hearing they were admitted to the hearing of the Word taught Catechized or Expounded which was common to them with men of all kinds whether Christians or not yet these were more particularly regarded by the Church and were called Audientes 2. By Catechizing having heard in common with others some grounds of the true faith and liked it they were after admitted in â— peculiar way and performing some Ceremony were admitted both to hear and see more in the Church then the Audientes were had the Principles of Religion taught them by eminent men purposely thereunto appointed who were called Catechista and their Disciples Catechumâ—ni Hence it is said that Theophilus is said to be instructed or as the word Originally is Catechized in the things of Christ 1 Luke 4. 3. By requesting that is having been Catechized and making good progress in the Christian principles and desireing to be owned as professors of the same they desired and required the Sacrament of baptisme which they did by giving in their names to the officers of the Church forty dayes before Easter that and Whitsunday being the publick dayes appointed by the Church for baptizing the Catechumeni and in regard of their number these two dayes being insufficient they set the two days following each of the former for that service apart from this giveing in their names they were called competentes quia nomina dederunt ad baptismum eum simul petebant 4. By baptizing after this upon the aforesaid dayes they were brought to the font or Baptistery and publickly and severally asked Credis in Dâ—um Patrem Believest thou in God the Father c. the party said Credo c. So was baptized and called hence baptizati and looked upon as Members of the body of Christ yet incompleate and imperfect that is weak Christians being newly born 5. By confirming that is having been baptized and so owned as visible Members of the Church they were brought before the Bishop or chief Officer of the place and before him openly making a declaration of his faith and resolution to walk in the same was confirmed by a solemn calling upon God in prayer unto which was annexed the outward sign of imposition of hands by the Bishop that God would strengthen and confirm the baptized in that faith wherein he was baptized and whereof he had made profession after which prayer and imposition of hands he was declared a perfect Church Member that is fitted for the receiving of all Church priviledges particularly the Sacrament of the supper unto which the Church in this had a peculiar respect which is a great confirmer of the faith of the Saints Hence they were called Fideles and were of full age men in Christ Iesus and received Imposition of hands signifying that the Lord blessed them ut pleni Christiani inveniantur This is confirmation and laid down by the Apostle as a Christian Principle
said it four times a day SECT III. Questions Resolved Quest. 1. VVHether Confirmation be a standing Ordinance in the Gospel Quest. 2. Whether the Church might not be advantaged by the râ—stâ—ring of Confirmâ—tion Quest. 1. Whether Confirmation be a standing Ordinance in the Gospel There are that defend the Ordinance now pleaded for to have ceased and coninued no longer in the Church then the giving of the Holy Ghost in that miraculous way through it yet we learn by the Scriptures that it is no more ceased upon that account then prayer though the holy Ghost was gived by that Acts 4.31 for though that miraculous way be ceased whether as to prayer or imposition of hands yet that secret and saving way is still continued to both That Confâ—rmation is a standing Ordinance â—ppears It is numbrâ—d among standing Principles Heb. 6.2 Therefore leaving the Principles of the doctrine of Christ leâ— us go on unto perfection not laying again the foundation of repentance from dead works of faith of baptismes of laying on of hâ—nds of the resurrection and of eternal jugdement Was not this Apostle a wise master bâ—ilder and will these men have him to erre in the foundation out of charity they close in to the last supposition look to all the parts of this Text and pick out one that was but for a time is faith repentance baptisme to endure always and imposition of hand for a time because we would hasten It lies upon them to produce that Teâ—t in which imposition of hands is limited or then by vertue of this Text it is to stand as a principle and remain in the world as long as faith repentance or baptisme Possibly by imposition of hands they conceit Confirmation is not here meaned so willing are men to fightâ— against the truth an opinion that riseth up against all ancient writers and modern expositors as Calvin Piscator Beza and as a learned writer sayes all interpreters agree in it except a few straglers but come let us reason together And 1. By imposition of hands the Apostle must mean something that laying on of hands was used in since he expresly mentions that Ceremony 2. There were three acts in the Apostles time at which this Ceremony was used 1. In healing of the sick Mark 6.5 Acts 28.8 2. In Ordaining Ministers Acts 13.3.1 Tim. 4.14 3. In praying for or blessing the baptized that he might receive the holy Ghost Acts 9.17 Unto which last all antiquity bears witness this of the Text is to be referred for though the holy Ghost in that miraculous way be not given by it yet Christ that will be with his ministers to the end of the world gives his spirit in a sanctifying strengthening and confirming way by using of this as well as other Ordinances which made the ancients bring their baptized to the hands of the Bishop of the place as the Apostles successor for his blessing and benediction and it seems was of that concernment that its doctrine was a chief head in the Apostles Catechisme taught here unto the Hebrews For 1. Healing of the sick cannot be the imposition here spoken of that being no Principle common to believers nor necessary doctrine to be taught such as were learning heads of Divinity the Imposition here must be of as large extent aâ— faith repentance Baptisme which the curing of the sick is not nor cannot be supposed 〈◊〉 2. By the same reason Ordination of Ministers is not solely to be the imposition here in the Text that is an act of office and not common to believers no woman must have it and every man is not a partaker Now all here in the Text is common to all the Hebrews and are principles wherein they are all as equally concerned and as general as in faith and baptâ—â—me except a place be produced wherein this impositâ—â—â— of hands is limited we must hold it to be a principle as laâ—â—e and common as the other which Ordination is not We say Ordination solely cannot here be understood yet since it is a standing Ordinance and must hold as long as baptisme that is to the end of the world also given with impsition of hands it may to this place be referred but cannot onely be understood for the reason above given 3. It follows therefore that imposition of hands here holds out that blessing or benediction that was given to Christians after their baptisme by the Apostles and by their successors that the spirit might sanctifie them all the dayes of their warfar and that they might be endued with power from above to conquer all the spiritual enemies of that faith wherein they were baptized and this being of Catholick concernment was taught the Hâ—brâ—â—w at their first coming to Christianity which benediction is called Confirmation from the effect and end of it and imposition of hands from the gesture it was given by and sometimes â—nction in regard superstition hath added Oyle to it It is to observable that the Apostle in the forementioned principles puts imposition of hands immediately after baptisme which ceremony even in practice and in all ages of the Church followed after it In the adult shortly and in Infants at the years of Puberty which according to some is about ten or twelve years of age as is fully demonstrated in one of the fore-mentioned treatises To conclude therefore imposition of hands being ranked among standing Ordinances particularly with bapâ—isme the Text must be produced that limits it or it ought to be accounted of equal extent with it and by consequence not ceased though the Apostles be fallen asleep And since Antiquity and the best modern Interpreters do hold in this place by Imposition is meaned Confirmation and since no other kind of Imposition of hands can be rationally defended they discover but their pride and arrogance or spleen or rancour that denie it Quest. 2. Whether the Church might not be Advantaged by thâ— restoring of the Confirmation What advantage would this bring unto the Church may some say We Answer Much every way For 1. It is an Ordinance of God and what Sacrifice can the Church offer that will do her more good then Obedience 1 Samuel 15.22 2. It would in a great measure prevent Apostacy we find the baptized fall from the Faith and Church both wherein they were baptized Now a solemn Protestation in the face of the Church might in a great measure bind men fâ—ster to her 3. It would silence the mouths of the Enemies of Infant-Baptisme It is usually Objected that the Infant hath no engagement to stand to its first Baptisme in regard it promised never to keep it It is true they nevâ—r promised to keep it yet hardly was there ever so prophane a wretch found that thence concluded he would not stâ—nd to his Baptisme The Church knows it is an Infant and therefore cannot speak yet being born within the Church and children of the Promise she gives them that holy washing upon
the faith of others to give it Education according to the Gospel which satisfies the Church during the time of Infâ—ncy and Child-hood but at the yeâ—rs of discretion â—he â—s not sâ—tisâ—â—ed except the party pray for himself promise for himselâ— to live in that Faith wherein his Wiâ—nesses and Parents bâ—ptized him bâ— the reviving therâ—fore of this Ordinance might thâ—â—â—â—licious and seldome groâ—nâ—ed Objection be truly and Sâ—â—ipâ—râ—lly answered 4. It would make Pâ—rents the more careful of their childrens â—ducation and holy instruction and the child it self to give more heed to true Doctrine Scripture and Catechismes whereby he might Answer the more readily to such Questions as at Confirmation may be put unto him least for his ignorance Imposition of hands might at his presentment be denied unto him 5. It might give fresh and new motives unto all to go forward in the duties of Mortification and Holyness and shame them that after so open a Profession in the face of the Church would yet live scandalously and loosly 6. It would make the Sacrament of the Lords Supper to be more reverenced and regarded unto which by the Lawes of the Church none ought to approach but by going or stepping over this threshold of Confirmation 7. It woâ—ld much satisfie the scrupulous and doubting conscience in reference to their being witnesses in Baptisme that in the dayes of child-hood they may train their Infants up in the things promised which is no more then a faithful Education to enable them to fight against sin Sathan and the world from which â—harge at the dayes of puberty they are honourably acquitted by their Infants open Confession and solemn and personal Protestation in this solemn Ordinance of Confirmation CHAP. III. Of the Communion THere are three grand Ordinances of high and great concernment that in this Age have been above all others by the generality of men exploded out of the Church They are 1. That of Baptisme a Sacramental signe of the baptizeds Regeneration 2. That of Imposition an outward signe of the baptizeds Confirmation 3. That of the Supper a Sacramental signe of the sinners Remission Of the two former we have spoken the latter is now before us Called by God A Communion 1 Cor. 10.16 A breaking of Bread Acts 10.7 The Lords Supper 1 Cor. 11.20 And by the Church the Sacrament of the Supper from the circumstance of the time wherein the Lord gave it which was at his Supper Of it we shall consider 1. It s Nature 2. It s End 3. It s Necessity 4. Its Elements 5. What it is to receive it unworthily 6. What it is to receive it worthily 7. Resolve some Questions SECT I. AS the Sacrament of baptisme hath been violently detained from Infants so this of the Supper hath been sinfully kept from believers though both Ordinances of God by some in this generation yet according to the Scriptures let us do our duty and see the particulars above mentioned in Order thereunto The nature of this Ordinance may be known by the examining of this description It is a holy Ordinance instituted by the Son of God whereby a believer by receiving of bread and wine according to Christs appointment and institution doth declare his growth by him and his continuance in him 1. It is called a holy Ordinance in several respects 1. In regard of its Author It was appointed by that holy thing which was to be called the Son of God Luke 1.35 2. In regard of its end Arts and sciences are more or less noble according as their ends are high and low It hath for its end the remembering of the death of Christ 1 Cor. 11.26 3. From the receivers At several Ordinances all are admitted but here none must approach but the Lords people 1 Cor. 10.17 4. From its bond or Obligation It binds men to be holy and to walk before him in love 1 Cor. 10 21. 5. It must be performed in a holy manner we are not rashly nor preposterously to approach this table but we are to examine our selves 1 Cor. 11.28 2. Whereby a believer by receiving bread and wine c. It is not every eating or receiving of bread and wine that is a Sacrament It must be according to Christs institution by blessing those signs for that very use end and purpose 3. Doth declare his growth by him by baptisme we are grafted in him by the Supper we shew that we are grown by him 1. In faith the soul hath heard much of him and by this she declares that all is believed and therefore in the Sacrament of the Supper desires to see him anâ— seek him who is the Lord her God 2. In love the soul hath heard his voice and calls to the Stewards of the Wine-cellers Stay me with flagons for I am sick of love 2 Cant. 5. 3. In good work the soul hath learned by heart Christs sufferings his patience and his charity declaring by this that all injuries are blotted out and the hundred pence forgiven 4. His continuance in him fruitfulness supposeth continuance yet for amplification it is here added we are by baptisme entered in his schoole listed in his army brought into hâ—s house and coming to this Supper declares oâ—r conâ—inuing in it 1. By our obedience hâ— hath given us a charge to eat of this bâ—ead and drink of this cup Luke 22.19 and we do it 2. By our love When he sends us word that he hath prepared his dinner his Oxen and fatlings Maâ—â—h 22.4 and we leaving our faâ—m our Oxen and other delights upon this invitation demonstrates affection when Christâ—â—ns throw all â—way â—nd goâ— in flocks to his house may not the Infidels say 〈◊〉 how they love him 3. By our honouring of him when we trim and deck our souls for his presence and reverently worship towards his holy Temple and with pure souls approach his table we declare a regarding of him 4. By our Union one with another as we are of his body so by this we shew forth that we are members each of other 1 Cor. 10.17 5. By our triumphing over sâ—n it is now brought under our feet and we come here that we may be brought under it no more Matth. 26.28 SECT II. THe ends why Christ instituted his receiving of bread and wine to be a standing Ordinance in his Church comes next to be considered they were such as these 1. For the remembering of the death of Christ Luke 22.19 that our dull memories might be rubbed up by these sensible signs are they laid before us and to be received of us Now there is a twofold remembering of Christ. 1. Historical that is the manner or the history of his death of his being fold buffeted mocked derided crucified which is common to the Christian with the Turk or Iew and for that this Sacrament is not onely appointed 2. Eucharistical that is a remembering of his death and being thankful for it as praising magnifying worshipping and blessing God that he dyed
dayes again observed p. 257. VI. Whether it might not be an acceptable service to have an annuall fast for the crimes lately acted in England p. 259. Of a Feast p. 260. Questions I. Whether the feasts of the Church Catholick differ from those of the Church of Rome p. 270. II. Whether the Festivals of the Church of England may lawfully be observed p. 271. III. Why are bonefiers made in England upon the feast of the fifth of November p. 174. IV. Whether the time of a martyrs death be a proper time for feasting p. 275. V. Whether the feast of Philip and Jacob be not prophaned p. 276 Of Church or Temple p. 279. Questions I. Whether those places may be consecrated p. 287. II. Whether those places may be termed holy p. 289. III. Whether such Churches as have been erected by Romanists may be used by Catholicks p. 290. IV. Whether at a Christians entry into those place he may performe his devotion p. 292. V. VVhether it be lawfull to have musick in our Churches p. 294. Of ministerial ordination p. 290. Questions I. VVhether ordination may better a Ministers gifts p. 300. II. VVhether a Minister may renounce his ordination p. 301. III. VVhether the ministerial office be to continue alway in the world p. 302. IV. VVhether it be lawfull to hear an unordained man preach p. 304 V. VVhether an ordained person may have an office in the Common-wealth p. 306 Of Catechising p. 309. Questions I. VVhether or how catechising differs from preaching p. 315. II. Whether preaching be to be preferred before it p. 316. Of preaching p. 319. Questions I. VVhether Gosâ—el preachers ought to have a setleâ— maintenance p. 325. II. VVhether an Heretical or upstart Teacher may be known from the true p. 330. III. VVhether a preacher once setled in a place may leave that place p. 332. IV. VVhether it be expedient to permit one to preach constantly or weekly in a place that hath neither orders from the Church nor charge of the people p. 339. V. VVhether he that is a Gospel Teacher may lawfully own civil titles of honour p. 336. Of a conferrence p. 329. Questions I. VVhether private or night meetings may lawfully be upheld p. 344. II. VVhether it be lawfull for Christians when they meet to make merry one with another p. 344. III. VVhether the conferences or private meetings lately used in England were agreeable to the power of Godlinesse p. 349. Of Admonition p. 351. Questions I. VVhether a heathen may not be admonished p. 359. II. VVhether admonition be alike to be given to all Ibid. Of Excommunication p. 360. Questions I. VVhether reformed Churches are legally excommunicated by the Pope p. 366. II. VVhether Kings ought to be excommunicated p. 367. III. VVhether Excommunication debars from all society of the Church p. 371. Of Singing p. 373. Questions I. VVhether it be lawfull to sing Davids Psalmes in a publick congregation p. 377. II. VVhether those Psalmes containing direfull Imprecations ought to be sung or how with a conscience they may be sung p. 379. Of the Sacraments p. 380. Questions I. Whether these five Sacraments added by the Church of Rome be Sacraments p. 381. II. VVhether the effects of the Sacraments depend upon the worthinesse of the Minister p. 384. III. Whether or how the Sacraments differ from the scriptures p. 386. IV. VVhether the Sacraments of the old differ from those of the new Testament p. 387. V. VVhether two Sacraments be sufficient under the Gospel p. 388. Of Babtisme p. 389. Questions I. VVhether Dipping be essentiall unto Baptisme p. 400. II. VVhether Infants ought not to be baptised p. 404. III. VVhether baptisme is or ought to be readministred p. 412. IV. VVhether witnesses at baptisme according to the Law of the Church of England be to be approved p. 413. V. VVhether the Cross at baptisme according to the Law of the Church of England be to be approved p. 415. Of Conformation p. 420. Questions I. VVhether confirmation be a standing Ordinance in the Gospel p. 426. II. VVhether the Church might not be advantaged by the restoring of confirmation p. 429. Of the Communion p. 431. Questions I. VVhether the Communion ought often to be received or how often p. 447. II. VVhether the Church of Rome hath reason to keep the Communion cup from the people p. 448 III. VVhether kneeling be a gesture lawfull to be used at the Communion p. 451. IV. VVhether it be expedient to keep prefixed times for Administration of the Communion and if offerings be lawfull p. 453. V. VVhether it be a sin to receive the Communion in a mixed congregation and if private examination be necessary p. 455. Of Prayer p. 471. Questions I. Whether men by Industry may obtain a promptnesse in prayer p. 512. II. VVhether the wicked be bound to pray p. 515. III. VVhether the set forms of Prayers used by law in the Church of England be lawfull p. 516. IV VVhether there be not vain repetitions in those formes p. 529. V. VVhether it would be convenient to alter any part of those formes p. 532. Of an Oath p. 535. Questions I. Whether swearing be an ordinance of or under the Gospel p. 538. II. Whether the oaths of Allegiance and Supremacy required by the King of England c. May lawfully betaken p. 540. Curteous Reader be pleased to take notice that these bookes following are Printed for and sold by Edward Brewster at the signe of the Crane in St. Pauls Church yard 1661. Bp. Williams Right way to the best Religion wherein at large is explained the Principle heads of the Gospel in foll Dr. Iermin Chapline to King Charles the first his phrastical Meditations by way of Commentary upon all the Proverbs foll Mr. Elton his Commentary upon 7.8.9 Romans foll Mr. Prinnes Hidden works of Darknesse brought to Light foll Mr. Ball of the Nature and life of faith 40. his large and small Catechise 80. Mr. Bentharns Christian conflict shewing the difficulties and duties armor and speciall Graces to be exercised by every Christian Souldier 40. Mr. Baxter of Crucifying the world by the Crosse of Christ. 40. A Collection of severall Sermons preached before the Parliament 40. Mr. Cawdrey of the inconstancy of the Independent way with Scripture and it self 40. Severall Sermons of Mr. Paul Bayns Mr. Calamys Sermons Compleate Mr. George Newton his Elaborat exposition on Iohn 17. foll Mr. Randoll on the Church 40. on 8. Roman 40. Mr. Stalham against Quakers 40. against Anabaptists 40. Dr. Sclator on 4. Romans Mr. Vdall on the Lamentations Mr. Ieremiah Whittakers Sermons 40. A vindication of the Presbyteriall Goverment and Ministry CHAP. 1. Of the Church 1 Thes. 1.1 Paul and Sylvanus and Timotheus unto the Church of the Thessalonians c. INtending to speak of the nature of some despised Ordinances of the Church of Christ we hold it expedient if not necessary to take our Rise from hence by unfolding the nature of that Church whose practice we
consequence these believers have a union among themselves by which they are constituted a Church for in that union of which more shall be spoken afterwards that they have among themselves and that conjunction that they have with Christ consâ—sts the formality of their so being Let the world or reprobate be doing what they please they are doing good works which God hath ordained they should walk in knowing that they are created in Christ Jesus for that very end and purpose Ephesians 2.10 As Mathew was called from the receipt of custome so God by his word calls this elected company from all other and they denying all ungodlinesse and worldly lusts live soberly towards themselves righteously towards their neighbours and holily towards God Titus 2.12 doing for him suffering for him and by all opportunities bringing glory to his name which brings us to the last branch of our discription viz. 4. The finall cause which is twofold either the principall for the bringing of glory to his own name or subordinate for to give them eternall life these two are not separated in the decree and therefore I shall not separate them in paper for he purposes to get glory to his name by in with and through their salvation whom he prodestinates he calls and whom he calls he justifies whom he justifies he glorifies so that the Churches salvation was the very designe and end of Gods contrivances purposes decrees undertakings since and before the foundation of the world and that out of all nations kindreds tongues and people he might have some to praise his name and stand about his throne Revelaions 7.9 For this end even for this was Christ born and for this end he came into the world for this end did the Apostles preach to the world nay for this end did God create the world for this end he preserveth the world and for this end he shall put an end to the world This world shall remain no longer at least as to its Physicall use then this glorious company is gathering together when they are all met then Christ himself resignes the kingdom of his Mediatorship and delivers up the power that is called authority into the hands of the Father 1. Corinthians 15.24 That of omnipotency being inseparable from the Godhead he still retains and shall present those called and sanctified ones as worthy to sit with him in his throne as he sits with the Father upon his throne Revelations 3.8 Then Adam shall see all his Grandchildren the sons of Enos together And Abraham all his faithfull seed Job shall see his Children Moses his true Israelites Aaron his spirituall posterity Then shall John the Baptist see his penitents Peter his converts Paul his followers the prophets of the Lord see all the Lords people Then shal the Angles see their Wards God all his sons and Christ all his members What a glorious appearance will there be what a ravishing heavenly Quire what an Anthem shall there harmoniously be sung when the gates of Heaven shall as it were be shut their being no more to enter and these be made welcome by the mutual admirable and ineffable embracements of God and Christ me thinks I see Christ and his believers like Joseph and Benjamin falling upon each others necks not weeping but shouting for joy and what will the Cherubines and Seraphines those ministers of God who pitched their Tents about the Saints think and say when the glorious company of the Apostles the goodly fellowship of the prophets the whole Army of Martyrs the holy Church throughout all the world with palmes in their hands and crowns on their heads going to fill those seats prepared for them and to raign as Kings with the Lamb for ever and ever Hallelujah Hallelujah Further this holy Church is usually divided into the Church Triumphant and Church Militant First Triumphant the Prophets do they live that is on earth for ever no they are gone to Heaven before us they have run their race and finished their course and they are gone to receive yea they have already obtained their Crown 2 Timothy 4.7 They have been called they have fought they have conquered and now they triumph They have suffered they have laboured they hoped and now they have received their inheritance They have run and have not been wearied they have heard and never doubted they have waited and never discontented and now they have received the kingdome promised Secondly Militant some part of the Church is yet upon the earth there is a party yet singhing praying watching against spiritual wickednesse in high places And yet these two are but one Church differing as one part of an Army that has conquered routed and shouted doth from another party yet in the valley fighting striving and contending Again this Militant Church that is yet under the crosse and fighting against Principalities and Powers is either invisible or visible First Invisible and this comprehends the whole number of them who are not onely outwardly called but inwardly qualified for Heaven they have true faith that none can see they have that new name that none knowes but he that hath it Revelations 2.17 They are redeemed from among men though they dwell with them and are become the first fruits unto God and to the Lamb Revelations 14.4 Their bodyes are Temples of the holy Ghost and from the altar of their broken hearts they are offering Sacrifices to God alway these are they whose names are in the Book of life Revelations 20.12 known onely to him that knoweth all things yea the hidden things of the heart Secondly Visible and this comprehends those who are outwardly called to the Lambs Supper by the sounding of the Gospel in their ears and own it in their profession believes what the word holds out and embrace the Sacraments it commands expecting salvation from Christ the substance of the Law and Prophets that Christ hath ascended up on high and led Captivity Captive having received gifts for men that he might give gifts to men Ephesians 48. which gift of God through Jesus Christ he hopes shall lead him to eternal life Romans 6.23 Now this visible Church is either personall or nationall First personall and so it signifies one that professeth the most holy faith disowning all Heathenish and Jewish worship so far as it is abolished desiring to dye as for the present he lives in that Faith given to the Saints and so every particular Christian is a personal Church and in that individuality is the Lambs Spouse Secondly National and so it comprehends all Believers living in such a Country Place or Province holding up the profession of the Gospel by holy Laws as a City set upon a Hill that they that are like to turn into the flocks of the companions may know whether to turn and sets up the light of the Gospel that all may know what God it is that they worship and may learn by their order to believe in the same Christ. To this kind
the practise of the Church was warrant enough for him to follow and obey that custome whatsoever it were and to think it good and that he would believe that the Apostles Creed was made by them such reverence I bear to the Churche tradition they are his Majesties own words untill other Authors should be certainly found out and 2. it is of all humane testimonies the greatest in respect of the Wisdome Gravity Learning Prudence Godliness of those men that lived about the first centuries and were Governours in the Church of Christ but no waies is their authority to be taken or ought to be taken as the ground of a mansfaith and assurance since it is but the testimony of men Quest. 2. Whether the Church hath power to ordain ceremonies upon her members that are not ordained by God For the cleering up of this Question wee shall premise 1. That the Church hath no power to impose any ceremonies that are in their nature impious Exe. 20.18 nor 2ly such as may cumber men and hinder them in the cheerefull execution of the essentiall parts of worship like the Jewish constitutions there is a rule against that Luke 11.46 But if the rulers of a Church impose Ceremonies which are not contradictory to the Canon of faith or rule of the Word they have a power that will defend them in their so doing and no private person in the least ought to speak against the execution of that power In generall what ever may tend or what ever in their judgements will tend 1. To the edification of the Church 1 Cor. 14.26 there is a power given to put that in Execution Let all things be done to edifying Or 2. whatever in their judgements may be comely in the Church they have a Power to put that in execution 1 Cor. 11.13 Iudge in your selves Is it comely that a Woman pray unto God uncovered By this Text whatever is by the Officers judged to be uncomely may be removed and whatever is comely in their judgements by this power may be enjoyned in to the Church Or 3. What may in their judgements be orderly or make for an uniformity they have a power to put that in execution 1 Cor. 14.40 Let all things be done decently and in order Now that ceremonies of this nature may be imposed by Church officers upon her members and that lawfully and religiously may be proved in particular by these following Arguments 1. From the Apostles practice in the Church who besides other things as the changing of times and places for their assembling together and touching the administration of the Lords Supper sometimes at midnight and then at daytime we find in particular that Paul injoyned that in the Church women should be covered 1 Cor. 11.6 Which one might think a ceremony that might have been forborn And indeed in imposing of it the Apostle is not authoritative but persuaâ—ive He leaves it to the Officers themselves and to their own judgements A ceremony possibly that gave as great offence to some coy and fine Dames as c. And so be appointed a known Tongue in the Congregation if he had been in England he would have found some to have told him that he took away their Gospell liberty in the time when strange tongues were not an unusuall gift Now from this very action we may conclude the truth of that position now under defence for by the prohibition of the one it should seem to be practised and by enjoyning the other it should seem to be neglected The former might seem a needlesse ceremony what matter were it whether women are covered or no the other might be thought in some sence hurtfull that they might not speak with those tongues which God by his Spirit that bloweth where and when it listeth did furnish them withall in the Church but the Apostles had power and they give the Officers of the Church power to rectifie that errour or in any other that in their judgments should have a tendency to the robbing of the Church of that order that ought to be in it But further 2. From the Apostles Counsells and warnings to the Officers of the Church There are generall precepts given to the Officers of the Churches which are gravidated with this power and demonstrates that they have a commission to impose such ceremonies as they shall think fit for the good of that Church whereof they are Governours Saint Paul not knowing what should befall him at Ierusalem whether he was going from Miletus sent for the Elders of the Church of Ephesus and charges them when he was gone to take heed to the Flock over which the Holy Ghost had made them Overseers soreseeing that grievous Wolves should enter the flock Act. 20.28 From which precept or caution given by this holy Apostle I may truly argue without offence to any that whatever these Elders thought or in their judgments supposed might tend to the good of their Churches though not particularly commanded in the Word might be injoyned by them and the church of Ephesus was bound to obey them in that particular And a sin that was or would have been in any private person to have murmured grumbled against much lesse oppose the practice of and usage of them So from that precept to the Corinthians 1 Cor. 14.40 Let all things bâ— done in decency and in order we may truly draw the same argument that what time was thought fittest what gesture was thought fittest by them to preach in to pray in to receive Sacraments in or to administer Sacraments in what garments what gestures to give or to receive them in might be imposed on the people of that place by the Church governours through vertue of this generall precept Moreover Paul writing to the church of Philippi with it's Bishops and Deacons Phil. 1.1 Among other directions as Bewarâ— of dogs beware of evill-workers chap. 3.2 comes and desires them chap. 4.8 that whatsoever things are true whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report Think on these things Now here is such an Epitomy of all good works as none are comparable to it It may be called an abstract of the whole Bible and this written to the Bishops and Deacons let none be offended at the name Bishop I mean no body hurt Shall it be understood that this full pithy Exhortation reached only to their own private capacity as Christians and not to their publick as Deacons without question what in their judgements were lovely and of good report if used in the Church might be commanded by those Deacons to the Church by vertue of this precept as Church officers In that Epistle to Titus Paul shews him the end of his leaving him at Crete chap. 1.5 That he should set in order the things that are wanting c. Concerning the Ordination of Elders the Apostle had given him in charge at the first but let Churches be
the filling up of the House and eating of the Supper for it was now ready and yet the Table was not filled I dare say the Son of Ieffes place was not empty None who is like Gods own heart but will appear fâ—rst in â—ods House and at his Worship Probably many might excuse themselves or pretend other businesse at this invitation but the Servants could not help it onely rold their Lord that what had been concluded of him was performed by them The Master being herewith provoked charges the Servants the third time to go to the High-wayes and Hedges and compell them they had bidden and invited and exhorted and perswaded them before now they must take no excuse but Compell and by some circumstances in the text he that wanted a wedding garment appears to be of the number so forced and by this was the house filled and the Lord contented The guests were clean but not all one was found unfitted for such a table he is charged with it He had nothing to say for himself he knew that the servants told him they must do it and that by their Lords direction and therefore he urges not their compulsion as a reason of his own unpreparation they were to bring him in but he must fit himself for so noble a company and plentifull entertainment Now that the Master here is the Lord Jesus or Christ the Kings Son and that the feast are those ways and Ordinances by which Christ feeds both Jew Gentil them were first bidden and them that lay in the lanes and hedges and that the servants are the Ministers of the Church by whose Preaching and Doctrine they are called to come to the Lord Christ for Salvation is granted almost by all and how often the man without the wedding garment in chains is set at the Chancel door to perswade Communicants to a worthy receiving of the Lords Supper is knovvn to all So that there is no need to quarrel with the Word but rather fear the thing and not put the Church to compulsion which denotes the utmost of her power of which afterward to reduce her members family or children to obedience and compell them to come in to her Ordinances For we are not speaking oâ— her compelling those that are not or were not members of her body as the Spaniards and Iesuites are said to have done with the poor Indians driving them like droves or flocks to the Font or Baptistery and then brag of the multitude of their Converts Let us now come to the point and that the Church hath power to compell any that is of her body I mean such as never were cast out by her for all others are their own Apostacy from her takes not away her relation from them to come to her Ordinance seems to be true doctrine by these Arguments following 1. From that spiritual and powerfull efficacy and blessing that she knoweth goes along with her ordinances God will go along with his own institution and the Spirit may and often doth in the ordinance melt the heart that is otherwise cold and hard that conscience that may be pretendeded against the Ordinance may be broken or enlightned if it be real and that rancor against the Preacher may be slain with the sword of the Spirit Those that came to take Christ Iohn 7 47. and he that was sent to insnare him were both so taken with his words that they were almost if not altogether made his Disciples 2. From that danger that may incur to her whole body if she suffer one to fal off at his own pleasure for that one may open a door to another and both go several waies and each draw Proselytes after them Similitudo exemplum maxime movent and againe quod exemplo fit id etiam jure fieri putant homines She is therefore to appear with her rod in her hand as it were to correct the sawciness or stubbornness of any of her Children lest others take example and write after the copy or walke after their steps Once make it lawfull for a man to fall from the Church Ordinances without a real cause and that is to be discovered afterward and we shall quickly see others following after him out of wilfulness or malice for what Governour Government Preacher or Sermon can there be in the world that will please even all good men 3. From that power that Christ hath left to his Church in his last Will and Testament Die Ecclesiae tell it to the Church is the last refuge for an offended Brother Tell it to the Church Mat. 8.17 if that will not bring him to an acknowledgment of that real offence that he hath given for a zeal is only there supposed let him be to thee as a Heathen the Church hath here and elsewhere as in its own time shall be discovered a power to excommunicate out of the Church which is a delivery over unto Sathan 1 Tim 1.18 any of her body that gives a real and just offence to any of her members and will not make satisfaction so much as by repentance Now what greater offence can there be given to a Christian faithfull man than to see the ordnances the feals of the covenant that which is the power of God to save him that means that God hath appointed ordained instituted as standing Laws never to be repealed to the end of the World slighted raiâ—ed at carâ—ed at believe it if ever the Church did hear a cause she must hear this especially when she understands that not an Enemy hath done this but one that saies he hath affinity with Christ yea is a part of him if this tongue cannot be perswaded to say I repent the Church ought to deliver it over unto Sathan that it may learn not to blaspheme so that she may either compel him or thrust him out either make him learn or turn him out of her Schoole and that excommunication is no stingless Bee shal be discovered in its own time and place The like also teacheth the reformed Churches particularly the Church of Helvet Art 23. where speaking of publick places set a part from the worship of God declares that so many as do despise them and separate themselvee from them they are contemners of true Religion and are to be compelled by the Pastours and GodlyMagistrates In this case the Church officer may repair to the civil Magistrate if he be a Church member for redress to surcease stubbornly to separate and absent themselves from sacred assemblies by which they understand the publick temples of the Church It may be easily foreseen that the man who thus separates himself will pretend conscience for his separation The mixt congregation possibly will defile his holy heart and his conscience perswades him that the doctrin generally approved by the Church of England is not according to Godliness and he verily believes that our Churches being builded by Papists are Dens of theives And if he be made to come the sinne hee
earnest or desirous they are to have us to do it that adjure us The Institution of Magistrates being from the Lord though the constitution of them be of man calls loud for obedience and that danger that might attend the Gospell of the Lord if believes should not obey is possibly the ground of this high charge For indeed whatever Government be set over us though possibly disaffected by us ought in such things to be yielded unto if not for his sake who is in the Throne yet for his sake who set him in But by this time I conjecture I see some in this Generation affirming that by this some passages mentioned before I take from them all liberty and the death of Christ advantageth them nothing and therefore they condemn me as Antichristian Having heard so much of that and seen it used so often by those that did not understand it as a proper shield against the Magistrates commands I shall in a word discover the severall parts of Christian liberty that consists 1. In our being delivered from the curse of the Law Galat. 3.23 2. From the Law of sin and death Rom. 8.2 3. From all Jewish Rites and Ceremonies as such Acts 15.24 4. From all humane Ordinances and Traditions whatsoever when they are imposed upon the Consciences of men to be observed under the pain of damnation Col. 2.8 This is the whole of Christian liberty from these Christ hath made us free but as touching the Observation of Laws and Ordinances such as were before spoken of Christ's death hath tyed us to them so farr are the Thrones of Princes or Church Governours seats from being shaken by Christs bowing down his head at which time our liberty began that they are much strengthned by it as appeared by his own life before he dyed and by his Apostles Doctrine when he was ascended The same reach the Reformed Churches in the Articles above mentioned Quest. 5. Whether the segregated Churches now in England be true Churches For the resolving of this Question we must consider the members of these Churches 2. ways 1. Either as holding the same fundamentall Doctrine that is by Law professed in England under the Guardship of an Ecclesiastick person by him taught in all necessary and saving truths though differing from the Church of England in other smaller points these must and ought to be accounted of our body and are indeed real and true Churches However if they would take counsell it were to be wished that they would go no further in this separating way For though I am perswaded they are not the real Fathers of that Bastard brood of Hereticks that now lies at every door yet they have given and still do give too much occasion by their wanton dalliance to be suspected for the reputed Father of them all as could be proved most clearly from the exercises of those Churches at their meetings But I forbear 2. Or we shall consider them as holding the same fundamentall Doctrine with us as the authority of the Scriptures the necessity and utility of the Sacraments and the like and these gather themselves together and Ordain a Mechanick or Lay-person to be their Teacher in Ordinary We shall take no notice of his Learning whether he have any or no or if you will suppose him to have all learning acquainted in all the Mysteries of Art wanting nothing to compleat a Scholar yet a Trades-man Mechanick or secular person either not Ordained or Ordained by the people and by vertue of that Ordination whether assumed by himself or imposed by the people dispenseth the word and Sacraments exerciseth the power of the Keys and as a Minister sent them of God to perswade them in an Authoritative way to be reconciled to God And these we must also consider 2. ways 1. In their private or civill capacity as they are Christians liveing about or among us and so both their Teacher and themselves are Members of the same Church with us viz. the Catholick Or 2. In their publick formal or supposed Ecclesiastick capacity as they have formed themselves having appointed Mechanicks for their Teachers whether certain or not whether Male or Female exercising worship among themselves by such or receiving Sacraments at the hands of such Let me now lay down and open one distinction which well considered will answer all objections that in the handling of the Question may arise in the Readers judgement that is this We must note there is a vast difference between a Church constituting and a Church constituted This holds not only in Churches but in other things when a government is going to be erected some things extraordinary may be done through necessity which necessity being removed by the thing competed those extraordinary acts cease being as at the creation in constituting the World God made trees herbs plants fishes beasts yea man in an extraordinary way being necessitated to do upon the account of his naturâ— that admitting no creature to be from eternity but having once made these he ceased that extraordinary act of creating and appointed the conservation of the species of the creatures to be in the successive generation of the Individuals Man is not now made out of the ground nor the woman made at an instant out of man God hath put an end to creation and constituted now generation for the means of keeping man upon the Earth So in his constituting of the Sacrament of circumcision to be a standing Ordinance to the Church of the Jews we know by Gen. 17.24 25. that Abraham was Ninety nine years old and his Son Ishmael 13 and the servants of his house some elder some younger but being in their flesh constituted it was from them to all posterity to be given at Eight days old Ishmael was thirteen years but his sons must be circumcised sooner because when the Ordinance was constituted he was not to look to that age wherein God did institute that Ordinance So in setling the Priesthood upon Aaron Levit. 8. Moses was the man that sanctified him and sprinkled the blood on the Altar seven times and other Levitical Rites which in after-ages was not lawfull save by the Priests because God having instituted Aaron he had appointed a natural Succession and by that Succession was he to be found out whom the Lord would make to offer upon his Altar So in setling the Crown of Iudah upon David he was anointed by the Prophet when he followed the Flocks but having constituted him and by that extraordinary act deputed the Son of Iesse to be the Captain of his People he will now have us to look no more after that but among David's Sons and after Solomon the First-born the ordinary way that God hath now appointed for bringing forth one to rule that People So Christ in constituting a Church for himself upon earth took from Boats and from the receipt of Custom men and immediately ordained them to preach Repentance to the People now they being
constituted these extraordinary calls are no warrant for men in our dayes to assume that office for Christ now and afterwards more plainly appoints them to give power to others for the execution of those things having made it an Ordinance and from them and by them to continue to the end of the world And now as these people have constituted themselves a Church and have in that notion by man or woman received the Ordinances of the Church cast out and took in in the times of a Church long agoe constituted we pronounce them to be no Churches but nurseryes of Faction and prusumptuous Boasters That they are no Churches we shall endeavour to prove so clearly as we hope any indifferent or unprejudiced reader will not long halt between two opinions They appear to be no Churches For 1. They have no Bishops Preists Ministers or Teachers call them what they please deriving their authority from the Apostles of Christ. The Apostles were the masters of our Israel ordained by Christ to preach the Gospel to all Nations and where they Taught they Ordained and appointed Ministers for the Ruling and Governing of that Church and gave them power also to Ordaine others For this cause saies Paul to Titus I left the in Crete the same place now called Candy that thou shouldest set in order things that art wanting and ordain Elders in every City as I had appointed Tit. 1.5 The word Elder in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyters or Priests he must ordain Priests he cals them Bishops v. 7. Titus was therefore left in Crete to Ordain Bishops or Priests in every City that the Gospel might be purely taught and the Sacraments administred Thus holy Polycarpus Saint Iohn's Disciple was placed by him in the Church of Smyrna Ignatius that had his name given ab igne charitatis he was also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as being born of God was the second Bishop of Antioch next Peter For Peter ruled that Church 7. years and afterwards came to Rome An. Christ. 71. The succession of Bishops I would have none offended at the word suppose what other name they will only this is the antient Word from Peter or any other Apostle was a certain sign of a true call into Holy Orders among the Antients Let us suppose a man Ordained by the present Bishop of Canterbury and let it be inquired what power he had to do it he shews it from Abbot Whitgift and so upward for a thousand Years the Records of that Sea being known until you come to Augustin the first Bishop of Canterbury Then ask who gave him power to Ordain for that Office he names you Gregory a holy Catholick Bishop Rome not yet being Antichrist servus Serverum Dei as he called himself He again was Ordained by Pelagius he by Benedictus he by Iohn he by Pelagius the First he by Vigilius he by Sylverius he by Argapetus Anno Christi 535. and so upward for 400. years or more until you come to Alexander the great An. Chr. 121. He was Ordained by Evaristus he by Anacletus he by Clemens he by Cletus he by Linus and he by Saint Peter the Apostle of our Lord the First Bishop of Rome who after he hâ—d ruled the Church of Antioch 7. year in which City the Apostles and Disciples were first called Christians Acts 11.26 came An. 67 in the 14. Year of Nero the Emperours Reign to Rome by whom he was crucified with his head downwards and all the Bishops after him until Elutherius were put to death by Heathen Emperours for he was the first of 13 Bishops that dyed a naturall death It is said of him Est Primus Episcopâ—rum Româ—norum qui non perjit morte violenta By this Bishop Lucius who Reigned in England Anno Christi 180. had some knowledge of the faith and Doctrine of the Gospel Bring this succession down again from Peter to Linus from him to Cletus from him to Clemens and so down for 400 years to Gregory who sending Augustin into England set up his Bishops seat first at Dover then removed it as the Gospel prospered unto London whence he was removed to Canterbury where his continued succession remains unto this day In all those places he taught the Gospel and Ordained Priests or Ministers and gave them power to Ordain others Planted Teachers in Winchester York Carlisle and from these again as from fountains came the Authority of Ordination to water other dry parts of the Nation about them and so from age to age was it delivered untill it came upon the Authours head by unquestionable Authority Now let us ask one of these Mechanicks By whom were you constituted and appointed a Church-Officer to exercise the power of the Keys if you say from Christ we deny it for he Ordained none but his Disciples if from his Disciples show or produce your Warrant for Ordination was given to them and by their hands given to others that the succession might be preserved unto the end of the World So Saint Iames the Apostle sate Bishop in the Church of Ierusalem Evodius was Bishop of Antioch next Peter next to him Ignatius and to Theophilus and downward If we had the Register of the Church of Crete in which place Titus was set to Ordain Elders in every City and then ask one By whom were you appointed to dispence the Word and Sacrament and exercise the power of the Keys by such a one he by him and he by him and so you should fal on Titus himself And Timothy who was Ordained by the same Apostle the First Bishop of the Church of Ephesus had a charge in the Epistle sent unto him to commit the Doctrine to faithful men that they might be able to teach others 2. Tim. 2.2 Which Commitment is by laying on of hands that being the Ceremony for translating the power viz. the Authoritative of Teaching from one person to another as afterwards shall be discovered which Commitment Timothy must not be too rash in but weigh and examine what manner of man he is 1 Tim. 5.22 For a Bishop must be blamelesse sober apt to teach 1 Tim. 3.2 Or if it be a Deacon that Tim. so Ordain the lowest authoritative Office in the Church he must be grave 1 Tim. 3.8 Which Office of Deacon-ship if they use well they may be through their faith in God receive a higher Office called a purchasing to themselves a good degree 1 Tim 3.13 Which may truly bear this construction that good degree though a low one shall make them esteemed of God and esteemed so wel of his Church as to make him a Presbyter or a Bishop for that that Office was made a step to that of the Priest-hood is clear both in gospell and Church-History A Deaconship being only a Probationers place for it and according as the Church gave them a Benegessit for the one they received the degree of the other But what authority had Timothy to
between the Summers heat and the Winters Frost All the Christian Churches in the World have been or are Synagogues of Sathan if these segregated Congregations be the Churches of Christ the Church of Ierusalem was no Church the Church of Antioch was no Church the Church of Crete was no Church the Churches of Corinth of Galatia of Philippi of Ephesus of Smyrna of Philadelphia of Sardis were no Churches if these be See the Confession of Faith of all Reformed Churches now in Christendom of Helvetiae Bohemia of France of Basil of Belgiae of Auspurge of Saxony of Wirtemberge of Swedeland of Scotland of England all of them do with one joint consent teach the contrary Doctrine of Separation of Ordination of Sacraments of the Keys unto those Congregations Cast your eye upward to the Writings Sermons Expositions Epistles Disputes of the most Ancient Worthy Learned Godly Patriarchs Martyrs Fathers that lived in any age of the Church or in all the Centuries of the purer times that immediately followed the Apostles and you shall by the whole Body of the Church see these mens practises and Doctrine as they have constituted themselves to be doomed judged sentenced as schismatical or heretical there being no such Doctrine touching those points they maintain in reference to the Ordinances above named taught by the Apostles or their immediate Successors Saint Iohn the Apostle taught no such Doctrine to Polycarpus whom he ordained Bishop of Smyrna Anno Christâ— 71. about forty years after Christs death nor Peter to Linus whom he made Bishop of Rome Anno 70. Neither did he teach any such Doctrine to Evodius the Second nor to Ignatius the Third nor to Theophilus the sixth Bishop of Antioch after himself who lived Anno 170. These would have been faithfull in delivering that Doctrine if they had received any such command frâ—m the Apostles But they teach the contrary and to Posterity deliver the contrary and from Generation to Generation it hath been taught until it came to the very Age wherein we live Cyprian Bishop of Carthage who lived anno 240. Athanasius Bishop of Alexandria anno 376. Hilarius Bishop of Poicttiers in France anno 355. Optatus Bishop of Millaine anno 365. Basilius the great Bishop of Caesarea anno 370. Gregory Bishop of Nazianzum anno 370. Epiphanius Bishop of Salamine in Cyprus anno 370. Ambrose Bishop of Millain anno 374. Gregory Bishop of Nâ—ssa anno 380. What shall I do I might weary myself in copying out the worthy Champions of the Church that lived in other times as Hierom the best of Presbyters Chrysostome Augustine Cyrill who all before a Papist was heard of taught the very self-same thing that we are now proving viz. That such as separate themselves from the Catholick Church upon the account of mixture and assume to themselves the power of executing in an authoritative way the Ordinances Seals Censures of the Church upon what account soever be irregular persons unlawfull Assemblies and ought to be curbed suppressed and punished by all in authority unto which consent the Reformed Churches To Church these men and to sentence their Doctrine for truth at the same breath we must unchurch all Churches that are that have been in the Christian World and before we condemn them let us sentence these And we do by these Presents censure them as proud boasters blasphemers disobedient to Parents the Church is their Mother whom they ought not to forsake because she is old unthankfull unholy to be without natural affection to be truce-breakers false accusers incontinent fierce despisers of those that are good all the Army of the noble Worthies that have gone before us traytors heady high-minded lovers of pleasures more than lovers of God having a form of godliness but denying the power thereof 2 Tim. 3.2 3 4. And Lord have mercy upon their souls This may be thought a harsh censure yet it is no other than upon my own knowledge I am able to justifie having an unhappy curiosity a long season to be frequently at the meetings of several sorts of Hereticks where I saw more and heard more than ever I should have believed from any other 4. Should we hold them to be rightly constituted Churches we should never be sure of a right Church in the World which is expresly contrary to the ninth Article of our Creed for there we believe the holy Catholick Church that is that there is was and shall be a Châ—rch whereof we believe our selves to be Members For that with us may be accounted as the true and onely Church this day and wherein we intend to live and die and by prayers and tears seek its preservation The next offence we take at some party or other of that Church or next turn or new Religion that is turned up we are of another mind and we conclude that the Church of Christ is onely those that hold that opinion which for the time past we have spoken against and if we would walk in the mind and agreeable to the will of God we mâ—st be of that society that holds such an opinion and so from one Congregation to another still keeping from the Doctrine of the Catholick â—od in justice suffering few of them to come back until through pride we be puffed up That we hold it needless to be of any Congregation or create our selves one which the better to procure some new opinion is broached the novelty whereof the giddy heads of men being taken withal brings disciples in a short time to that teacher which is the very cause that scarce shall we finde one Heretick maintaining one heresie but hath with that some other mingled There being therefore such a mixture of Religions in every one that its hard from which to give him his name yet for a mark of distinction he gets a denomination from some opinion that he principally holds hence one is called a Quaker though in many points he agree with the Anabaptist and the Anabaptist with him and the Millenaries or Fifth Monarcy men with them both and each Heresie maintaining stifly that that is the Church makes him that goes from the Catholick to doubt of the very being of a Church which doubt is the immediate parent of those turnings and windings in points of Religion and opinion as the looseness and iniquity of late years hath cleâ—rly discovered to any understanding Christian. Of all those Congregations or Opinionists that have revolted from the Apostolick Catholick Church I should chuse to be of that society known by the name of Seekers they know that there is no Church visible in the World no Ordinance at all and therefore they spend their days in seeking one out and enquiring after one which makes them of all Opinions the most uncertain and yet there is great hopes that for the future they may be of some certainty Some of them affirm the Church to be in the Wildernesse others are seeking her in the smoak of the Temple where lest I lose my self
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
Church for though every one that are members of the visible are not of the body of the invisible Church yet he is not of the invisible that acknowledgeth not himself a member of the visible he that hath God for his Father hath the visible Catholick Church for his only mother and must have her if he would be saved She is like the Ark of Noah as all without that was drowned so all without this is damned In the judgement of Charity we must indeed suppose that God hath his own among the heathen and by working upon them by his Spirit in an extraordinary secret and hidden way brings them unto the knowledge of his Son by which they are ingrafted into his body and so made members of the Catholick Church for as before out of it there is no salvation the reason is out of it is to be out of Christ for that is his body and to be out of Christ is to be without God and to be without him is to be without eternal life For this is eternal life to know thee to be the only true God and Iesus Christ whom thou hast sent Quest. 12. What are the marks of a true Church General notes and marks are set down by the Church of Rome whereby it is pretended that the true Catholick and Holy Church may be distinctly and perfectly known from all false Congregations or Churches as 1. Visibility 2. Antiquity 3. Durability 4. Prosperity 5. The name of a Catholick Church 6. Agreement with the ancient Church 7. It s union with the head viz. the Pope 8. Holiness of Doctrine 9. Efficacy of Doctrine 10. Holiness of life 11. The glory and power of miracles 12. The gift of Prophesie 13. The acknowledgement or confession of her enemies 14. The unhappy and unfortunate success of her enemies 15. A succession of Bishops With several others which in their own nature are either separable from the true Church or may agree to a false and may constitute a Synagogue of Satan as well as a Church of Christ for which with many other reasons they are rejected of the Reformed Churches as proper Characters of that body whereof Christ is the head that being able to consist pure holy and visible without some of them though in some points they agree to her also in that but not as essential or Characteristical and knowing also that many of them are forged by and in Rome that she may appear the better and stand the firmer in her Pontificalibus The proper and essential Characters of a true Church whereby she is differenced from all false also from the Church of Rome and which gives her her esse vivere sentire are these viz. 1. The pure dispensation of the Word Act. 2.4 Where the Word is taught in a pure manner according to the institution of it without detraction from or addition to it wherever that is taught what Christ commanded and the Gospel holds out so farre there is a pure Church and where that is mixed and mingled with mens Inventions as points of doctrine so far the Church is impure 2. The pure Administration of the Sacraments Matth. 28.19 30.1 Cor. 11.23 That Church that keeps to the institution of those Ordinances appointed as Seals of the Covenant by Christ putting nothing to them nor taking nothing from them as necessary for the making of them Seals so far that is a pure Church and where that is not done it is so far impure Some adde Church discipline but that holds out rather her well being then her being in times of persecution she hath wanted that and may want it and yet a true Church by the keeping pure of the Word and Sacraments which a visible Church cannot consist without hence we behold and look upon Ierusalem Galatia Thessalonica Corinth Colos. and once those famous Churchs of Asia though the gospel was taught in them in a glorious and a pure dispensatory way yet for the present wanting those two we eye them not nor number them among the Churches of Christ. The same teacheth the Reformed Churches of Helv. Art 14. Behem Art 8. France Art 27. Belg. 29. Ausp Art 7. Sax. Art 11. Wirtem Art 32. Swed or the 4. Cities Art 15. Sâ—ot Art 15. and of England Art 19. That Article it self is this Art 19. of the Church of England The visible Church of Christ is a Congregation of faithfull men in which the pure word is preached and the Sacraments be duly administred according to Christs Ordinance in all those things that of necessity are requisite for the same c. All which considered it follows 1. That the Church of Rome is no true Church or pure Church making the Scriptures to be imperfect for salvation without their own Tradition They will not suffer the Church to be clean through the word that Christ hath spoken The Church is only tyed to the Gospel For if an Angel from heaven teach any other Doctrine he is to be accursed by her 1 Gal. 9. With her Baptismal water she adds oyl salt and spittle as essential parts of Baptism and useth this holy Ordinance upon Bells Stocks and wood With the Sacramental wine she must mingle water of which the Lairy must not taste With her Sacramental bread she visits the sick salutes Emperors makes Procession it must be also a wafer Câ—ke and it must not be broken with both these Elements she maketh a Sacrifice for the dead and she teacheth that a Priest may give it to himself alone that the vertue or efficacy both of that and Baptism depends upon the intention of him that doth administer and yet the efficacy must not be questioned but believed and forasmuch as they are administered in Latine which the common sort may not understand they must act implicite faith 2. That those segregated Congregations in England are not true Churches The word preached by many that are not men in Sex nor Ministers in Office prayer being preached down and preaching only to be heard from men of their own principles teaching for Doctrine not Traditions but fancies blasphemies affirming the nullity of Apostolical Ordination c. The Sacraments are either abused as re-baptizing those that were baptized before making dipping necessary to that Ordinance and the Sacrament performed by a Laick person The Sacrament of the Lords Supper being either preached down altogether or grosly abused in nature It s vertue depends upon his goodness that gives it a sin to receive it with any that we conceit not to be holy or know him to be prophane though he be never admonished by them and if he were yet he is not to be eaten withal least I eat and drink damnation to my self through his sin the Elements not consecrated through which that only is an Ordinance and the body or blood of the Lord they are not consecrated for he that often attempts to do it hath no power so to do wanting Apostolical Authority viz. Ordination 3. That the
against their sins like men ready to drown or desperate they are strong to wrestle even with God himself 8 When there is any great undertaking that it may prosper Ezra 3.10 11. It is a good thing to ask direction of God in the way wherein we purpose to walk All things are in his hand and according to his power and will so cometh things to pass to fast therefore that God would bless us and prosper the work of our hands is acceptable sacrifice SECT IV. 4 The manner of it This Fast as a Sabbath is two wayes to be performed outwardly and inwardly 1 Outwardly as hath been before declared in abstaining from bodily labor for a fast day is a Sabbath day Lev. 23. 33. food c. and that the whole day for it must be no shorteâ— then other dayes alwayes provided that nothing be done to the prejudice of health In that case as in the Sabbath God will have mercy and not sacrifice yet as bodily labor profiteth but little 1 Tim. 4.8 so outward resting in it self is not of great value except unto it there be joyned fasting or resting 2 Inwardly he that worketh and he whose soul is not afflicted upon a fast are both in danger Levit. 23.29 30. This inward fast consists 1 In a diligent examination of the soul to find out sin this is a day wherein the soul is specially invited to be reconciled to God the heart must now be searched and the beloved sins must be found that as Samuel slew Agag we may hâ—w them in pieces before the Lord 1 Sam. 15.33 2 In an unfeigned humiliation before the Lord for sin it is not sufficient to acknowledge that we have offended if we would be accepted we must be penitent Zac. 12.10 3 In an undoubted faith in Christ for a pardon of sin this is a time of prayer and repentance that our sins might be blotted whether private to our selves or common to the kingdome wherein we live Now he that prays Let him ask in faith Iames 1.6 4. In a stedfast resolution through the spirit to oppose sin In this repentance must we continue it must appear in the fruit of practise to be real in the root Dayes of fasting are dayes of attonement therefore sin must be parted withall they are days of Physick therefore we are to abstain from delighting in that which would offend us 5 In a serious meditation of the good word of God if the Fast be private and a diligent attention to it if the Fast be publick It is the word that discovers Gods judgement of this or that kind as famine pestilence sickness unseasonable weather to this or that sin as perjury Sabbath-breaking prophane or common swearing stealing c. which enlightens the soul much in the holy and orderly performance of this duty SECT 5. Questions Resolved Quest. 1. Whether the Fasts of the Church of Rome differ from those of the Church Catholick Quest. 2. Whether Fasting be not a Iewish Ceremoniall or Jewish rite Quest. 3. Why is the Fast of Lent observed by the Christian Church Quest. 4. Why are the Fasts of the Weeks of Ember observed by the Church Quest. 5. Whether it would bring advantage to the Church now to have those dayes again observed Quest. 6. Whether it might not be an acceptable service to have an annuall Fast for the crimes lately acted in England Quest. 1. Whether the Fasts of the Church of Rome differ from those of the Church Catholick The Church Catholick differs not from that of Rome either in the act or ends of Fasting yet toto coelo differ in these following respects 1 The Church of Rome makes fasting to be meritorious they suppose they merit something at the hand of God for their abstinence that is deserve somthing at his hands not so the Catholick Church she teacheth that when we have done all we are to acknowledge our selves unprofitable servants 2 They prescribe certain times as necessary to be keept upon the account of salvation what ever dayes the Church appoints for annuall Fasts it is necessary if they would be save to observe them accordingly hence it is that the neglectd of it as a breach of the third though according to God of the fourth commandement must of necessity be confessed to the priest that such penance may be injoyned as is sutable to that high offence for the expiation of its guilt Now the Church Catholick appoints neither knows she any time to be observed as necessary but what God and his Son appointed in his word 3. They abstain from meals of this or that fort as being for the time prescribed for the fast altogether uncleane their consciences will be defiled if they should eat them that is without authority Now the Catholick Church though she injoyne a fast yet by the Lord Jesus she knows no meat unclean of it self and he that teacheth otherwise is not of God but of Sathan 1 Tim. 43. 4 The Church of Rome looks upon her fasting as a part of Gods worship her very abstaining from meat or from this or that meat is taught to be points of worship the Church Catholick teacheth that Fasting in it self is of no use nor no part of worship But as a fit meanes and as it serves to the uses aforesaid so she requires it not otherwise 5. That some fast particularly lent is of Apostlical institution and out of religion and conscience to be observed the Catholick Church knowes no such law and therefore she keeps not lent upon that account but for other ends and other causes as shall by and by be shown 6. That outward Fasting is of it selfe sufficient without the inward and indeed if fasting that is abstaining from meats or meals be of it selfe a point or part of worship it may be so but the Catholick Church pleads for an Inward fasting or abstaining from sin and for a soul to afflict it selfe for transgression without which the outward fasting is not regarded 7. They are foully belyed by many Authors if good Christians would not take the Fasts of the Church of Rome to be great feasts through the variety of dainties and plenty of wines therein fed upon by which it is not to be called a fast which makes us that for the present we need not show the difference between this and the Fast of the Church Catholick Quest. 2. Whether Fasting be not a Ceremoniall or Iewish rite Who are those among us and about us who teach that fasting in its own nature is not a Gospel but a legal exercise and not to be observed in the Church of Christ but fasely for 1 The ground or end or cause of our religious fasting is moral for the subduing of corruption and exercising our selves in the dutyes of repentance and mortification unto which by experience fasting is known to be an apt meanes and sutable help 2 Christ prophesied or rather commanded Fasting after his own death Luke 5.53 But the dayes will come
and were thus quarterly observed The Wednesday Friday and Saturday after Witsunday is the first Ember week the saâ—e days after exaltari crucis or the 14. of September is the second the same days after Iodocus Lucius or the 13 of December is the third the same dayes aftâ—r the first Sunday in Lent is the fourth According to that old verse Post Cineres pâ—nter post crucem poâ—que luriam Mercurii Veneris Sabbatho je unia fient The whole week is called Ember though the fore mentioned days were not only observed by the Church for the ends hereafter to be mentioned Why they were called Ember weeks or days is doubted some say from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. Dies aday as if those days were singularly to be observed others from two Saxon words viz. Em. a Brother and Bertnable this may signify something Others say they were so called from that ancient and no lesse religious custome in using haircloath and ashes in time of publick pennance which was in these times performed by the Church for which cause also the first day after Lent was called Ash wedensday and therefore called Diâ—s cinerum or then from the Old custome of eating nothing on those dayes untill night and then only a cake baked under the Embers or Ashes which was called panis subcineritius Ember or Ashy bread They were kept by solemne prayer and fasting for these reasons 1 That the Church of God under the gospel might not be behind the Church of God under the law in point of devotion and piety the church of the Jews had their Iejunia quatuor temporum four solemn fasting times in the year instituted by themselves all of them mentioned with a special promise Zacha. 8. to respect the order of the thing done rather then the order of the text The first was the fast on the 10 day of the tenth moneth viz. Tebeth answering to our December upon which day Nebucadnezer first layd siedge to the city of Ierusalem the second is the Fast of the 17 day of the fourth moneth Thamaz answering to our Iune on which day the city of Ierusalem was taken the walls of it broken and Idolatry set up in the temple the third is the 9 day of the fifth month Ab answering to our Iuly for on this day was the temple burned first by Nebuchadnezar King of Babylon A. M. 3360. And afterward by Titus the Roman General A.C. 69. the fourth is the third day of the seventh month Tisri answering to our Sâ—ptember for the murthering of Gedalia see Ier. 41.1 2 3 4. Now that the Christian might not be behind the Jew in the service of God those four Ember weeks almost at the same time of the year are set apart for solemn prayer and fasting in the Churches of Christ. 2 That there might be a blessing given to the fruits of the earth then either sown growing or gathered For now in those seasons the corn and fruits of the earth are in most danger and these days were appointed for solemn days of prayer for their preservation 3 That they might in some sort chastise their bodys for the sins of the last quarter and prevent exorbitancies for the quarter to come prayer and fasting will cast out the worst Devil to beg earnestly that God would pardon the sins of the last quarter quarterly can favour no more of superstition then to crave mercy upon the sabbath for the sins of the last week or in the morneing for the sins of the night begging withall to have grace assisting them in the dutys of the aproaching quarter weeke or day 4 That every Christian might assist the Church in her sacred ordinations the sabbath following In the next Immediate Sabbath following each of those days were men separate and set apart by ordination for preaching the word and administring the Sacraments This being known for Christians to meet in publike to call earnestly upon God for him to blesse those souls that were then going into his vine-yard that he would sanctify their gifts and give them courage zeâ—le knowledge and holynesse and make them Instrumentall of bringing in many sons and daughters into glory was a most laudable custom and pious practise For which end these days were in apeculiar manner set apart Besides those four solemn fasts observed by the Jwes they had other fasts though of lesse concernment as the 10. of Nisan Abib or March because Miriam dyed that day Some the 8 day of Tebeth or Dâ—cember a day of great heavinesse for the translation of the Hebrew bible into Greek by the seventy Interpreters A. M. 3699. Some precise ones fast every Munday and Thursday and their fast endures untill the evening that the starrs appear The Christian also hath other Fasts besids those grand ones above mentioned Some abstaining from meat for one cause and some for another besids the vigils of every feast Wedensdey and Friday have been days of abstinence of old in the Church and publick fasts are generaly upon them days WedensDay is fasted in memorial of our Saviours being sold by Iudas and Friday in regard of our Lords crucifying Some also abstain on Saturday in memorial of that sorrow that was upon believers while our Saviour lay in the grave praying for a remission of those sins which were the cause of the death of the son of God Quest. 5. Whether it would bring Advantage to the Church now to have those days again observed There is a distinction passes mens mouths often without consideration that such days as these might be profitably kept dureing as it were the Churches nonage but not now when truly were the most sort of Christians looked after and tryed this time would appear to be their doteage these days therefore being observed would advantage the Church much every way particularly in these respects 1 To prevent schisme saction sedition or heresy for young Christians to see their parents and their teachers walking in the steps of the Ancient Churches and seing an holy and orderly conformity between them would much strengthen them against the pernitious doctrine of hereticks or discontented persons 2 They in a great measure satisfie the desires of the most devout there are really religious souls who exercise themselves continualy in prayer There are many that use the world as though they used it not Now such times as these fulfill the expectations of their hearts helping them to poure out their souls before the Lord in publick which otherwise through want of those opportunities might either not be done or with lesse profit For their fakes therefore we may say to the Governours of the Church Restore unto us the ancient paths 3 They will confirme us in the truth of the 9 Article of our Creed viz. the Communion of Saints not to speak of that Communion the Saints have with the head but with each other they are of one nature and heart alike disposed they have no externall fellowship in
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
She fasts to procure them and gives thanks at the receiving of them hence it is called a Feast-day It is a time wherein the Church invites her Nobles to a Banquet of Wine puts on her royal apparrel and shows what God hath done for her and her people SECT II. 2. The ends of it This solemn Assembly being gathered and met is not to be thought like that Acts 19.30 for which there could be no cause given it is for these ends instituted and appointed viz. 1. To praise the Lord to give unto the Lord that glory due unto his name are all these his people flocking to the temple Now he is worshipped in the beauty of holiness Hark 1. In his Temple doth every one speak of his glory Psalm 29.9 Now Miriam the Prophetesse takes a Timbrel in her hand and charges the daughters of Israel to sing for he hath triumphed gloriously Exod. 15.21 Barake the son of Abinoam awakes and speaks to all true Israelites Praise ye the Lord Iudges 5.2 Res. The Lords name be praised 2. To shew that the Churches dependance is upon the Lord should she not have such times as these to celebrate praises to the God of Armies she might be thought to purchase renown as Iacob did that portion which he gave to Ioseph by her sword and with her bow by this therefore she declares her subsistance to be of him and by ascribing the kingdom power and glory to him she demonstrates her upholding to be by him 3. For the keeping in remembrance the favour of the Lord The Church declares her deliverances to the present generation that they may tell their children and their children another generation they will shew them the praises of the Lord and his strength that they may set their hope in God and not forget the works of God Psalm 78.6 7. which to do she appoints these solemn meetings SECT III. 3. The time of it Though religion be not tyed to time yet it is not prophane to allot some time for it and we in this age may learn to see that when the usual time of devotion is spoken against it is but to take away the veâ—y being of that service in that time performed Thanksgiving hath been made of Gods people of old 1. When they have received victory over their foes Ester 9.15 Wherein they joy not so much for the destruction of their enemies as for that peace which God by that victory is pleased to give them 2. At the inauguration of good Kings 1 Kings 1.40 when God is pleased to give the Church one that is faithfull to be her Ruler and her Keeper to go in and out before her and to fight her battles then the people is glad and shouts and says God save the King There is mention made in the Chronicles of A May day which is called Ill May day there being upon that day A. C. 1517. in the City of London a great insurrection of Prentices and young persons against strangers for which several of them were put to death the residue came to Westminster to King Hen. 8. and there received their pardon Let May day be hereafter accounted A good May day for on that day 1660. King Charles the second whom God Almighty bless intimated to his Parliament his resolution touching the publishing an Act of Oblivion c. and let the 29. of May of the same year be never forgotten as is appointed by Law wherein his Majesty rod through his City of London triumphing in his peoples affections and slaying without blood shed his enemies in the gates At which time as after Salomon All the people rejoyced with joy so that the earth rent with the sound of them 1 Kings 1.40 One there was with him of whom we might more truly have said this day then Adoniah unto Ionathan that day Come in for thou art a valiant man and bringest good tidings ver 42. 3. When some gracious suit or favour is obtained 1 Kings 3.15 The Church is not unmindfull of that love that God hath shewn her in the day of her distress in hearing her prayer and granting the request of her lips but will withall offer up the calves of her lips the sacrifice of praise and thanksgiving which is her peace-offering 4. When the true worship of God is established and confirmed 2 Sam. 6.13 14. When the glory is departed from Israel then her children are called Ichabods but when it s returned again and God owned in the land then by Isaack are her sons called because God causeth her then to laugh which she is not afraid to confess Psalm 126.2 SECT IV. 4. The manner of it This duty of thanksgiving is two wayes performed either inwardly or outwardly 1. Inwardly and that consists 1. In a cheerfull mentioning of the mercy 1 Chron. 29. It is a good thing to make mention of the name of the Lord that men may know the Lord to be near by the declaration of his wonderfull works 2. In a hearty thanksgiving for the mercy 1 Chron. 16.17 he that hath received much ought to love much and it is not love but flattery if it be not cordial In the heart chiefly God delights he that giveth thanks with a closed heart doth provoke God to hear him with a bended fist yea his soul abhors such heartless performances Offer unto God in the peace-offering the fat of the inwards or offer nothing Levit. 9.19 3. In renewing thy Covenant upon the account of that mercy 2 Chron. 15.11 12 13 14 15. to lay some engagmtent upon the soul of walking sutable to the deliverance given is a high degree of thankfulness to take such notice of this present favour as to assure the soul that God will give more and to observe this special act of providence as to oppose all future acts of sin is acceptable sacrifice 4. In a studying of the word how to improve that mercy Neh. 8.3 It is the Law of God that sanctifies and cleanseth the soul by working out those corruptions that defile it and softning the heart to receive the will and law of God which is that time given or spoken to it which alone makes a mercy to be a mercy that is frames the soul to a right using of it without which it may prove a heavy judgement 5. In receiving the blessed Sacraments the visible tokens of all mercy they are the Christian solemnities fitted for days of thanksgiving one of them is milk for Babes and the other meat for strong men this fast upon a day of returning praise is most proper it makes the Christian go away rejoycing yea shouting by reason of wine Whatever mercy God promised Christ procured is instantly held forth in them and Christ the Author of all mercy is by them put on and received 2. Outwardly and that consists 1. In a resting from our ordinary imployment Neh. 8.10 It is a day set apart unto the Lord and therefore unto him is to be given to call
upon a market day Quest. 3. Why are bonefires made in England upon the feast of the fith of November It is not only the Practise of England to make bonefires upon dayes of thanksgiving or great deliverance but almost every where yet we shall chiefly consider it upon that account 1 That the fire might be a memoriall of our deliverance from the Popish fire there was a secret pile to devour the blood of nobles and burn to ashes the bones of Princes and powder to blow up the Majesty of Kings to remember which to all posterity fire and powder is then in an harmless way used by us and layd before us 2 To show what death traitors ought to dye a rebel is as a witch and therefore ought not to have the Eearth which is Gods to be buried in but to be dissolved to ashes and blown to and fro in the ayr the region or principality of him with whom they covenant against them that are called Gods on earth 3 To prevent darknesse least it should hinder men in manifesting their joy they will have light to rejoyce in though the Sun go down the longest day may be too short for a loyall subject to make known the Love he beares to his Prince in his rejoycing through that deliverance which God is pleased to give unto him this makes him that in spight of might he will have day and for all that others eyes are closed up in darknesse he will have light roud about him 4 To expresse that heat and fire of affection that is in the bosomes of all true subjects the fire of wood burns in the streets and the flame goeth toward heaven this is a visible sign of that fire of zeale and holy affection which goeth up in praise and thanksgiving for that deliverance 5 That the memoriall of it might be kept up to all generations we know that Children delight to look in the fire let them this day play about the fire It is such circumstances as those that will make the deliverance even be observed of Children that as soon as they learn to speak they can prattle of the powder treason which but for this would be scarce known of them 6. That it might mind traytors of the fire of hell fire is dreadfull but who can dwell with everlasting burnings and though this fire burn them not through the Kings mercy yet fear that everlasting fire through Gods justice Quest. 4. Whether the time of Martyrs death be a proper time for feasting It is certain that the days in which the Saints were crowned with Martyrdome or baptized with their own blood is not feasted in purely for their dying shall the Church of God make great mirth An. c. 37. for the death of Stephen when the Church of Christ made great lamentation over him A. c. 36. The Church keeps feasts not purely for that but 1 For the preservation of the Gospell notwithstanding their death Stephen was stoned to death that the light of the Gopell might be extinguished Herod Ascalonite surnamed the great slew the infants or innocents of Bethlelâ—m that Christ might have been killed for his preservation more then for the poor childrens deaths doth the Church rejoyce When Andrew the Apostle was crucified when Iames had his braines dashed out when Thaddeus was slain when Matthias was stoned when Philip and Peter was crucified when Matthias Iames Paul and Matthew were beheaded Bartho slayed alive c. It was done for to hinder the Gospell which not doing the Church makes great mirth 2 For that confirmation the Gospel received by their deaths those men put to their hand and by their blood gave testimony touching the truth as it was in Jesus In this they set to their seales that God was true for by their blood and their constancy in death did religion it self receive a rigorous life The Churches foundation was with blood so was its propagation this makes the Christian to rejoyce 3 For that glory that was given to the Saints at that time the day of the Saints Martyrdome was the day of their coronation they were crowned with glory and immortality hence it is said that devout men made great lamentation over Stephen Act. 8.2 not for him it was a losse to the Church not to Stephen to be stoned from life especially in that time of her none-age when she was but weak and feeble to resist that power wherewith she was dayly assaulted The Church being now established devout men rejoyce for that consolation that God that day gave Stephen in reference to him selfe and also for stirring up such a man to evince the truth of that doctrin which they professe that all its enemyes were not able to resist 4 That it might be as motives to perswade others to constancy if God should call them forth to suffer were it not for the celebration of those days the storys might passe without much observance but in the return of the year people hearing the nature of the Apostles deaths their patience in them the advantage that it gave to the growing of Christianity they might receive profit and advantage even in point of suffering Quest. 5. Whether the Feasts of Phillip and Jacob be not profaned That the Church might not be overflowed with publick solemnities and being willing to commemorate Gospel Saints bring sometimes two Apostles in together perswading her members by their examples to sutable holinesse as upon the first of May Philip and Iacob Unto which the Satanicall and Hethenish practise of erecting May-poles is an unsutable prophane preface as may appear 1 From the lawlesse practise of them neither Church nor State as now constituted gives strength to such customes The Church setting apart this day for holy uses and the state owns it by obedience but of this custome taking no notice some other originall would then be inquired after for this annuall custome then law for no statute was ever made in the least to countenance that irregularity 2 From the sinfull originall of them Let this practise be traced up to the times wherein these May-games were first instituted and a nationall Christian will grant the question without much dispute They sprung out of this ground viz. There was one Flora or Maia who being a notorious strumpet of the City of Rome when heathen gathered great riches leaving the common-wealth her heir upon condition they should yearly celebrate her birth-day The Senate being ashamed to own such open prophannesse coloured the businesse by giving out that she was a goddesse of the fields meadows flowres c. and except she were pleased and appeased nothing that year would prosper Upon this her feast is instituted the Devil being alwayes Gods ape and observed the four last days of Aprill and the first of May at which times all sorts of wickednesse was acted and women appeared upon the streets of Rome in those dayes naked the young sort with flowres garlands c. and dancing of Elephants
ordained Elders and left them in Churches which they had planted And sure to the end there shall be as much need of oâ—dained Priests or Elders for they are one as then men will be perverse wicked sinfull Impenitent unruly ignorant despisers of dignityes ununregenerate unholy and still there will be some ignorant of the Misteries of God therefore care must be taken to plant and leave Elders in every City and in every country for the cure of those evills It is easie to behold how soon a parish or a village will grow loose disorderly and indeed loose the very face of religion if they want a setled Minister but a few moneths the like we may judge what would befall the world should it want Church officers Though people were wicked yet an orderly keeping of the Sabbath c. conscience in some sort will bring them to it but in unsetlement they have arguments to stop consciences mouth which by degrees brings them quickly to be Heathens the Principles of religion not taught them that are young makes them regardlesse of God or his word either when they come to years of maturity and so their profession comes to be prophane and their conversation to be Ungodly which in a great measure is prevented by a setled Minister though but of weak parts or abilities Quest. 4. Whether it be lawfull to hear an unordained man Preach We must stand at the doore of this question avoid errour and distinguish of Unordained Preachers before we go forward 1. There is a preaching by way of tryall to ordination their gifts their knowledge their uprightnesse their utterance cannot be known but by preaching the Church generally will have a tryall of their parts before she separate any for that worke thus Paul preached before his ordination 2 There is a preaching by way of opposition to ordination so there are some that will presumptuously execute all the offices of a minister and slight ordination desiring possibly not to be bound nor tyed to that calling that though their errours might be detected yet their irregularity might passe unpunished of these latter sort the Question is to be understood and that it is unlawful appeares 1 Because to hear such is to goe out of Gods way and practise the Pharises that taught sound doctrin in some points yet were but theeves and robbers coming not in at the door but climbing up some other way these the sheep hear not Never did God give a power to any to ordain themselves Stewards in his house and therefore we are not to go to them for bread left we be thought strivers against him he never intrusted them with his broad seale and therefore we are not to receive the seales from them Christs knows Paul and Stephen and Timothy but these he knows not therefore his people are bound to esteem them not as Ministers of God 2 It encourages them in their irregular proceedings when they behold giddy heads ignorant persons curious spirits flocking after them imboldens them and hardens them in their errour whereas to withdraw from them might in time make them ashamed of their doings 3 It gives an evill example when the weake Christian seeth one that is strong going to those upstart teachers the weak may follow him he may go out of wantonnesse or curiosity and the other may go out of conscience and frailty 4 Errour is ever sooner believed then truth It is experimentally known that an Heretick may broach that doctrine in a day which truth cannot overcome in a year there is a certain connaturality between the nature of man and falsehood It is best therefore to withdraw from them the very foundation of whose teaching is erroneous in as a much as the authority they pretend to have goes contrary to that authority that ever God invested his Church withall 5 Experience shews that God is offended with mans hearing or following of them for we shall seldome see men giving eares to their doctrines but what through ignorance of justice they are brought to believe a lye which mkes them hop from one opinion to another untill faith and religion be lost and conscience it self be baffled or stifled that they sit down in the seat of the scornful and mock at laws established by either God or man Quest. 5. Whether an ordained person may have an office in the Common wealth There are that maintaine this Popish tenet and yet would be thought no Papists that the Church hath nothing to do with the state or that the government of the Church is a distinct thing from that of the state a distinction framed upon his holinesse anvil at Rome and received here by them that are no good willers to the Catholick clergy to be short an ordained person that is a man separate for spirituall offices may exercise judiciall offices in the Common-wealth and state 1 From the practises of those that were of old separate for the Lord Melchizedek was both a Priest and a King Gen. 14.18 a great part of the government of Israel was in the hands of the Levits we find them judges In all the businesse of the Lord and in the service of the King 1 Chron. 26.29 and ver 19. Zecharia is a wise counsellour They are also appointed together with the Princes For judgement of the Lord and for controversies in Jerusalem between blood and blood c. 2 Chron. 18.8 9. so also Samuel a Levit was both judge and priest in Israel 1 Sam 7.15 and if ignorance make any boast of Samuels being a prophet It may be answered that his sonnes were Levits set a part by God for the service of the Tabernacle Yet their Father made them judges in Israel 1 Sam 8.1 his own circuit was yearly while he had strength and failing he allotted circuits to his three sonnes throughout Israel Who by reason of perverting judgement through bribes are complained of by the people ver 5. by the same rule it will follow that those that are separate now for the work of the gospel may be in businesse of the Lord and also of the King 2 From the abilityes of some persons that are ordained It may be known that in all matters of controvesie in both kindes of the Law the Clergy may have more understanding then many Gentlemen that are justices in the Country and the presence of the Clergy may be helpful in that respect to the most judicious judge 3 From that apparent necessity that there seems to be of it the ordained person is not free from trouble from Law-suits from warrants taxations in which he may receive much wrong if there be none but Lay-persons there who usually may look over the inferiour sort of the Clergy with an unregardfull aspect nay possibly the gentleman may be both judge and harry of himselfe A minister may have stronger presumptions to be redressed of his wrongs which are seldome of the smallest magnitude when he hath some of his own function upon the bench 4.
taught the principles of that doctrine they were baptized in The Jewish children were taught the nature of their Sacraments Exod. 12.17 so ought the Christian Infant to be trained up in the doctrine of Gospelâ— ruthâ— 2 Tim. 3.15 2 All such as are converted to the Christian faith those that forsake the vanity of the heathen the Infidelity of the Turke The Errours of the Iew ought to be taught and instructed in the foundation-principles of the Catholick faith If any should renounce the Superstition of the Romanist he were rather to unlearn some principles then be taught new there being no principle of Catholick concernment wherein the universall Church differs from that of Rome 3 All the unlearned of what age soever It is but a poor plea to drop out of the world in ignorance because men are of age if they have lived under the power of the Gospel their want of knowledge will but make them full of misery It is no disgrace to learn Christ at any time and necessary for him that would raign with Christ at the end of time However in this there is much caution and moderation to be used and even a respect is to be given to age and an honourable mentioning of their name c. SECT IV. It may appear by what hath been spoken who are principally engaged in this kind of exercise and the pâ—rsons upon whom more especialy this duty lys 1 Parents and masters we shall joyn them together for brevity's sake Deut. 6.7 20. Gen. 18.19 Lemuel a Prince was taught by his mother Prov. 31.1 and how Boaz principled his servants appears by their holy salutations and greetings each to other Ruth 2.4 Timothy was carefully trained up by his mother and Grandmother 2 Tim. 1.5 and 3.15 and the fruit of Abrahams government appears in the piety faithfullnesse and discretion of his steward Gen. 24.12 They have the greatest advantages of any other by their dayly society by their authority And God in giveing the law charges the master with his son and servant touching the keeping of his sabbath which is a circumstance of time he is therefore to instruct them in that and not forget to teach the essentiall points of faith 2 Ministers or Priests It was a charge given to all pastours in the person of Peter Ioh. 21.15 to fâ—ed the lambs of Christ there are them that are not able to retain a Sermon or understand a Sermon or apprehend the parts of a Sermon now this sincere milke of Catechising may make them grow in knowledge But what shall we say the fewnesse of ministers the Number of the people even makes this doctrine Impossible to be performed There are many I will not inquire the cause that can and have cut out worke enough for a minister to do yet it had been wisdome to have considered how much one was able to do Mens flesh is not of brasse nor their strength the strength of stones to execute all that which men will lay upon them and God himself will require no more then what man is able to do where many iorns are in the fire they cannot all heate the work that most of the clergy of England especially in the country hath before them denotes an Impossibility to have all exactly done and for this the truth is in some cases and for some persons it must in some sort be layd aside and preaching preferred that being the most ordinary means for the trâ—â—slation of sinners from darknesse unto light but of this hereafter SECT V. When this is pressed there is nothing urged but what is rational and pious no greater burthen laid upon mâ—n then what God hath bound them to bear and carry the necessity of this kind of teaching appears 1 The young as well as the old must appear before the judgment seat of Christ that child that thou seest playing in the streets shall one day be stripped naked and stand before the thâ—one of God Revel 20.12 let it know this that it may be afâ—â—aid of sinning 2 It is a hard thing otherwise to profit under the most powerfull ministry there are termes in divinity which in pulpits cannot be shunned as Justifie Elect Adopt and these can never be soundly understood without inspection into a catechisme 3 The law of equity binds men to do it if thou beest a parent thou hast conveyed some part of thy corruption whereby thy Infant is infected and is naturaly a Child of wrath now art thou not bound to give him counsell and teach him the fear of the Lord which may keep him from dying through that poyson thou hast given to him and make him a child of grace Art thou a master shalt thou teach him how to be faithfull to thee in the right managing of thy affairs or teach thy servant in the principles of thy art that he may live and neglect to instruct him in the doctrine of faith that he may be saved Art thou a Minister then thou art a Steward of the mysteries of God 1 Cor. 4.1 and so tyed to give children that meate that is proper for them and strong men what is fitting for them 4 It is a soveraign meanes to preserve religion from corruption when the heads of young Christians are filled with the particular branches or parts of catholick truth they will be the better able to stand out against the Hereticall tenets and perverse disputings of men of corrupt minds and being fixed in the truths of the Gospel when they are young they shall not be easily removed from them when they are old 5 They will be learning either good or bad and good they will learn with ease if it be taught them if the Fathers cry Hosannah unto Christ they can do so likewise Math. 21.15 and if they call an old prophet a bald prophet they can do so too 2 King 2.23 They will learn quickly to tell lyes and to swear oaths if the truth be not taught them and swearing forbidden 6 Unto this practise did our saviour yeeld himself when he was twelve years old Luk. 2.46 Noble T heophilus was thus taught Luk. 1.4 Elequent Apollos submitted to this teaching Act. 18.26 and can we follow better copys SECT VI. Questions resolved Quest. 1 Whether catechising differ from preaching Quest. 2 Whether preaching be to be preferred before it Quest. 1. Whether Catechising differ from preaching These two ordinances of the Church are in end and scope the same each of them being appointed for the perfecting of the Saints and edyfying of the body of Christ and at ordination are both layd upon him and with all authority yet as we may say of two eyes or two hands the one is not the other Preaching differs from Catechizeing 1 In respect of Amplitude or fulnesse what preaching draws out to an ample and large discourse Catechising contracts into some few words by pâ—ring off the exuberant parts of a continued speech retaining the cheif point matter or spirit of the doctrine 2
just men made perfect Revel 14.1 2.2 read they do not hear Sermons they cannot receive Sacraments they need not in performing this they cease not and by this ordinance above all is the communion of Saints help up that it perish not SECT III. After what manner men are to sing the Scripture is not darke but clearing commanding that it be done 1 With understanding Psal. 47.7 2 With grace Gal. 3.16 3 With affection Eph. 5.19 SECT III. Questions Resolved Quest. 1 Whether it be lawfull to sing Davids Psalmes in a publick Congregation Quest. 2 Whether those psalmes containing direfull imprecations ought to be sung or how with a safe conscience they may be sung Quest. 2. Whether it be lawfull to sing Davids Psalmes in a Publick Congregation Some who are for the blotting out of every thing though never so good just lawfull or laudable that was practised by the ancients sentence the Church for her singing Davids Psalmes chiefly in publick in respect of those spiritual graces which are sometimes exercised in the composing of them as Psal. 131. wherein he attests that he is not puff't up in mind but this is not sufficient for us to suffer our selves to be deprived of this holy practise For 1 It is lawfull to read them in our congregations those that would thrust out the singing of those Hyms and bring in their own songs instead as many of them presumptuously do may upon the same reason cancel them out of the Bible and teach for doctrin their own inventions As many of those that are professedly of our Church by their practises give much Apostates too too occasion to performe 2 It hath been the ancient way of the Church of God both of Jews and of Gentiles since the establishment of the Church There were prophets and holy men of God when the whole Church of Israel used these Psalmes in their congregation and yet never was it condemned for so doing We may assure our selves that God was as tender of his own name as ever these men were or are and since he let those Psalmes be sung by all in a Church where he so often was visibly present they may be used in that Church wherein we have his promise he shall spiritually be untill the end of the world 3 Davids Psalmes seem most deserving if wee looke upon the worth of them they are much to be preferred For 1 For matter they are infallible they were composed by the unerring spirit of God and therefore their extemporary raptures and inventions are not to be put in the ballance with them 2 For number they are various the soul can bein no condition state or temper but in the book of Psalmes there are expressions that suite with that condition state or temper 3 For the users of them they have been the most excellent the whole body of the Church of God under the law used them Christ the Son of God at his last Supper used them Math. 25.30 It being a custome of the Jews at their passover to sing one of those Psalmes betwixt the 113. and 118. Our Saviour submitted also to this Lawfull custome though in his Fathers law not commanded and for some reason we conjecture he and his Apostles to have sung the 116. and since his dayes the noble worthies of the Christian Churches in all Nations used the same 4 Those prophesies that are in them touching Christ call upon beleevers for the siging of themâ— our faith may be confirmed in the doctrine of our Lords passion his resurrection and if a Jew be in our congregations he may learn to believe on Jesus the Son of Mary whom his fathers crucified by our very singing Touching what is Objected against our singing the 131. Psalm when some of the congregation may be puffed up we gâ—ve this short reply 1 They judge others proud in regard they are so full of pride themselves 2 As a Prince he was not proud of his glory and Kingship though he was taken from the sheepfold 3 As a Saint and so at that time the grace of humility might be eminent in him 4 This as well as other scripture is written for doctrine for reproof for correction for instruction so that by this we shew others what we are or what we ought to be 5 It is very lawfull to read it meditatâ— upon it and by consequence lawfull to sing it Quest. 2. Whether those Psalmes that containe direfull Imprecations ought to be sung or how wiht a safe conscience they may be sung THis is one grand argument brought against the Churches practices That there are many curses prâ—yed for in severall Psalmes as 109. and 69. c. Which seemes to be much against that charity that ought to be in Christian meetings but this zeal or charity not being grounded on knowledge is not sufficient to disswade us from the using of so holy and ancient a practise For 1 They are not curses but prophesies the Spirit of God promised them to speak of those things that were to come hereafter When David was not moved by the spirit of prophesie he fasted and prayed for his enemies but when that stirred him he prophesied because he fore saw their destruction As before it is lawfull to reade them to have them much upon our mind therefore it is not against Christian love to sing them As touching the second part of the question we are to sing these 1 not with any consideration of our enemies let them curse but let us blesse 2 With consideâ—â—â—ion of the incorvertible enemy of God rather then the Church should perish let them become as dung for the earth Let God arise and make them that hate him flee before him 3 With serious meditation of Gods justice against sin and sinfull men which may induce us to mortifie the old man and crucifie the lusts that are in us Thus farre of the ordinances referring to the word the first part of what in the beginning we undertooke Fides Catholica OR THE DOCTRINE OF THE Catholick Church Referring to the Sacraments With a particular DISCOURSE Touching the Ordination of Confirmation By WILL. ANNAND Minister of the word and SACRAMENTS LONDON Printed for Edward Brewster at the sign of the Crane in St. Pauls Church-yard 1661. To The Worshipfull and Hopefull young Gentleman Iohn Wells Juni Esq of Heath in the Parish of Heath SIR BEing necessitated to divide where a union was both principally and primarly intended I am emboldened to divulge my thoughts of the Churches Sacraments under the umbrage and tuition of your name and eminent vertues To despond of your favorable Acceptance were to make my self the Subject of their Censure who are more acquainted with that innate candor which attends your refined Abilities Your Education being in the same Colledge with my self makes me more intencely ambitious of your Happinesse and Honor of which last Divinity shews and to her in this Philosophy agrees there are four species or sorts 1 Naturall by birth
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
is free to all and tyed to none be that comes weary with the burthen of his sins shall finde ease and rest with as much haste as he that shall come groaning under the same with a present of gold in his hand Matth. 11.28 SECT III. THe ends why God appointed this Ordinance to be continued in his Church are best known to himself we are to submit to the practice of it contenting our selves with his precept without urgeing his reason yet a Posteriore we may know be designed it 1. For the distinguishing our profession baptisme is Character Regius We know a foot-boy by his habit a Souldier by his colours and by baptisâ—e we know by whom the baptized expects to be saved by it we are distinguished from Turk Iew Pagan and from all that looks not for salvation through the Son of God as a Kings servant is known by his badge so a Christian by this sign He that is baptized hath put on Christ. 2. For assureing us of our regeneration baptisme is an outward visible sign of our being washed or sprinkled with the Holy Ghost Mat 3.11 which is called a baptisme with fire following after that of water so that even from the baptismal water may a believer draw an argument of his salvation and the assurance of his sanctifiation Acts 22.16 hence it is that baptisme is said to save us 1 Pet. 3.21 that is seals unto us or is a sign of that redemption purchased sed by Christ whence also it is that baptisme and remission of sins usually go together in the Gospel Acts 2.38 Mat. 3.6 Eph. 5.26 3. For the quickening of us unto mortification Gospel repentance is the fruit and consequent of Gospel baptisme It is the end of that Sacramental water to bring the sinner to a spiritual acknowledgement of his sin and engages him against the time to come to be more watchful against it if he be adult And also causes sorrow of heart for his not closing up to the terms of that Covenant which by baptisme he is tyed unto if he received it being an infant Matth. 3.11 4. To assure us of a comfortable resurrection by baptisme we Sacramentally are buried with Christ and therefore certainly shall rise with him leaving nothing behind us but our grave clothes our sins and our lusts Not that here is defended that doctrine of the Church of Rome that baptisme wholly takes away Original sin but where God is pleased to cause the thing signified to accompany the sign there corruption begins to lose ground especially if the party dye in infancy for then God will sanctifie it by water through the word Rom. 6.4 5. 5. For the Christian Parents consolation if Rachel among the Heathen have her Children taken from her she may make great lamentation and there is none to comfort her in regard that she being out of the Church her Children are without God but the Christian Parent unto whose seed salvation is entailed having the promise made sure both to him and them may comfort himself knowing that his baptized infant had all things requisite and necessary for salvation had the visible sign of the invisible birth was baptized with water after which follows the baptizing with fire not that we tye this last unto the first for unto such as belong to the Election of grace the want of baptisme is not imputed as their sin but a sin it is and shall be to their Parents who neglect this Ordinance appointed by God as a sign of their childes sanctification and a declarative mark of their New birth and a visible token of their being cleansed from Original sin Acts 2.39 which made believers call for it with speed Act. 8.36 Acts 16.33 Acts 22.16 SECT IV. THat this Sacrament must be Administred by water on all hands is granted but the manner of the application of that water is by some controverted whether by sprinkling or by dipping or any other way that is decent and comelys the word baptize signifying either of the two former and is put for any kind of washing as of cups pots tables Mark 7.4 the Greek reading is when they come from the market except they baptize they eat not And many other things they do as the baptizing of cups pots tables some other sence therefore must be given to the word then dipped And from those places wherein mention is made of baptizeing at a river as Mat. 3.16 it cannot be proved that the party was stripped of his garments and was wholly dipped in the water besides we read of diverss baptized and no river mentioned Acts 16.47 Acts 16.33 for any thing that can be produced the parties might go down to the river and come up out of the water yet not be plunged in but sprinkled with the same in regard that whereever I finde the word baptize I may truely understand either or any other kind of washing the word being of a large signification and will not naturally nay cannot be limited to any one sence Yet to grant what for the most can be granted the Primitive Christians did dip and other Churches yea the Church of England allows no other way save in cases of necessity by appointing dipping So it be discreatly and wâ—vily done and usually performs it so to any whom she baptizes adult but approves also of sprinkling if the parties be weak and ordinarily that way is performed in regard of infants So that dipping is put aside not as unlawful but as inconvenient and sprinkling used not as necessary but as most proper for however in the Eastern and hot countries they might dip their infants in water without harm yet in our Northern and cold climate as it is the first Sacrament given so it might be the last act done so a living 〈◊〉 the next might be to bury it We conclude therefore â—â—at since the particular manner of the application of the outward â—gn is not expresly set down in Scripture but in a word that generally signifies dipping sprinkling or any other kinde of washing this left to the practice of the Church to do which way she thinks to be best keeping that golden rule 1 Cor. 14.40 Let all things be done desenâ—ly and in order for since God hath not tyed her she is not to be bound either to dipping or sprinkling but may indifferently use either the application of the outward Element of water to the party baptized is all God requires but to what place is ought to be applied and how much water must be used the Scripture is silent in SECT V. THe Sacrament of baptisme hath suffered a double injury first in being limitted only to dipping which is absolutely denies as hath been in part proved and in the next Section God willing shall be further demonstrated 2ly this dipping to be performed by any gifted brother at all times or by women in case of necessity as is maintained by two of different yet both he erodox perswasions for the present
The Actions of the people and they are two As 1. To take the bread in their hand though the Church of Rome will not allow of this but must have it put in the Communicants mouth yet it is agreeable to the institution that signifies the believers laying hâ—ld upon Christ and wholy upon Christ for his Saviour according to the terms 〈◊〉 the Gospel after which God the Father onely delivers him that is as a King to rule him as a Prophet to teach him as a Priest to satisfie for him or as Jesus to save him and as Christ to reign in him and over him 2. The people eate the bread bread upon the table or in the hand nourisheth not except it be eaten how fond is the Church of Rome that gives such bread as cannot be eaten and nor without much trouble and probable danger swallowed this signifies they have united themselves to Christ and by faith are grafted in him and their hunger after him and their restlesness until they have obtained him promising obedience according to the conditions he was prosfered to them That Covenant Ier. 31.31 32 33.14 by this is sealed God for his part remitting sins past and the people for their part promising obedience for the time to come The like things may be said of the wine which the Church of Rome wholly keeps from the layâ—y for what reason shall by and by be discovered but the understanding Christian by this that hath been spoken may know how to discern the Lords body in that 2. Of his own iniquity in its highest aggravations before sin can be by this Ordinance forgiven or slain it must be by examination and search found out accused and condemned there are diverse sorts of it and it must all be looked after these chiefly 1. Sin Original or natural that sin of nature in which the Sons of men are born 2. Sin actual those sins a man knows that his hands hath acted must be washed off sin 3. Of presumption 4. Of infirmity 5. Sins against the first table 6. Sins against the second table 7. Those against the Gospel 8. Those against the Law 9. Those of the week 10. Those of the Sabbath 11. Against conscience 12. Against Counsel After which must follow these three acts 1. A hatred of them 2. A condemnation of them 3. A forsaking of them 3. Of his own graces as Sacramental qualifications There are graces necessary for the true Communicant without which in some degree or other though but like a grain of mustard seed the Communicant hath no ground to expect any acceptance As 1. Knowledge a grace by which the believer discerns his own misery by nature and necessity of receiving Christ by which receiving Christ is able to save him to the uttermost 2. Faith a free gift of God by which a sinner renouncing all merits of his own casts himself onely and wholely upon the merits of the Lord Jesus for life and salvacion as is promised in the Gospel 3. Repentance a grace by which a sinner viewing his sin and the sad effects of it and also Gods mercy prâ—ffered in Christ doth heartily bewaile it and turn wholly from it unto God 4. Love a holy and fervent affection that Christians bear to God and Christ and to each other whereby they are stirred up for the performing of all things that tend to the honour and glory of the former or to the good whether of the soul or body of the latter 5. Obedience a gift or grace by which the creature diligently and hâ—edfully observes the whole Law of God to keep it and practice it with all Gospel sincerity and plainness Of all which we intend no further handling this tract being already swelled to a greater bulk then at first was intended SECT VII Questions Resolved Quest. 1. WHether the Communion ought often to be reserved or how often Quest. 2. Whether the Church of Rome hath reason to keep the Communion cup from the layâ—y Quest. 3. Whether kneeling be a gesture lawful to be used at the Communion Quest. 4. Whether it be â—â—pediâ—â—â— to keep prâ—fixed times for Administration of the Communion and if offerings be lawful Quest. 5. Whether it be a sin to receive the Communion in a mixed Câ—â—gregation or if private Examination be necessary Quest. 1. Whether the Communion ought often to be received or how often That this Sacrament is often to be received is above proved yet by way of supplement we say here that this Ordinance is often to be received 1. From its dignity It is above all other feasts Legal or Evangelical the feasts under the Law were exactly kept by reason of Gods command though they were but types of this and more burthensome and grievous ought not we therefore to observe it upon Christs injunction since it is so easie comfortable and refreshing 2. From the time of its institution which was the night wherein he was betrayed just as he was going to the Crâ—ss a little before his death as soon as he had put an end to the Jewish Paschal to teach us 1. To remember it with the more zeal the words of a dying friend are much esteemed and should the words of our dying Saviour be neglected 2. To perform it with the greater love This Sacrament is the lâ—st pledge of love wherein he hath given us all that is dear to any his very flesh and blood to strengthen and comfort us and ought it not to be esteemed and oftner like a love token be seen of us which leads us to the second part of the Question how often this Sacrament must be taken For this there can be no positive rule yet from the nature of the Ordinance we may affirm that it is often to be taken 1. As often as men renew their repentance Repentance is a hearty sorrowing for sin that it may be forgiven and this being an Ordinance for Remission of sin it is proper to take the one as often as the other is done 2. As often as Gods spirit shall prompt one to it when the spirit is dealing with us touching the performance of any duty it is dangerous to let the motion go without obedience follow the spirit in this also it may lead thee as it did Simeon Luke 2.27 to the table and shew thee the Lord Christ. 3. As often as providence shall put a fair opportunity in thy hand When the Gospel Minister invites in Gods name his people to Gods table if thou be wise let not thy seat be empty This case alwayes holds not in great Parishes where possibly the Communion may be celebrated every Sabbath or every moneth In such places let the other two rules take place Quest. 2. Whether the Church of Rome hath reason to keep the Communion cup from the people The Church of Rome in her celebration of this Ordinance is pleased to keep the cup from being tasted by the people And when the Bohemians pleaded for the Communion of both kinds
general 1 Cor. 14.40 and kneel accordingly 2. It is an humble gesture The ancients worshipped God often by prostration signifying how unworthy they were to stand in his presence who was the God of the whole Earth that is now out of use yet the signification of the same excellently held up by genuflexion by bowing we signifie our apprehension of his great and infinite Majesty 3. It is a sitting gesture This Sacrament is given by the Church with a charge to pray and if the Communicant have a conscience he will pray now let the Scripture be searched the Saints practice be inquired after and what gesture is fitter for prayer then kneeling It is true that usually we sit when we pray at meat yet to reason from a prayer in private business to one that is annexed to Gods solemn worship will not in all things hold and if it should we are not pleading the necessity of kneeling but its lawfulness 4. It is of all gestures the most suitable to behold a sinner where God is and he in Christ where Christ is and he by the spirit sealing to a poor soul and holding forth a pardon what is more agreeable to the nature of the thing then the sinner to receive that pardon upon his knees If it here be said that sitting signifies familiarity with God we can easily Answer that many are more bold with God then welcome and this familiarity is a figure of their own election the true Christian had rather shew his humility And when they have searched they will find that in Gods house sitting is not very often used in the time of prayer with which that Ordinance is to be received The Church of Rome useth it also though Originally she never begot it it being a gesture almost as old if not altogether as Christianity yet we must dispise it no more then throw away a Communion cloth which is decent and harmless though the Papist have it and even so is this though at Rome it be practised These things considered let iniquity stop her mouth and bring no rayling accusation against the piety dignity of the Church of England for ordaining her members to kneel at that Ordinance that gesture being by law established No Minister when he celebrateth the Communion shall willingly Administer the same to any but such as kneel under pain of suspension nor under the like pain to any that refuse to be present at publick prayers c. Quest. 4. Whether it be expedient to keep prefixed times for Administration of the Communion and if offerings be lawfull When the Church appoints this Sacrament to be received at such a day of the moneth or at such a time of the year it is not because those times or dayes are more holy then others but for other reasons the Communion in it self being often to be taken the Church may prefix a time as the first day of every moneth and it is expedient that it be so 1. For Orders sake to keep decency and to prevent confusion it is and may be ordained that the Communion be thrice in the year received and Easter to be one of the times which tends to the Churches Order as much as families dineing together at or about noon an ancient and old practice Gen. 43.16 2. For travellers sake when men are upon â—heir lawful occasions distanant from home and knowing a time before them wherein the Communion will be delivered in all places his devotion may stir him up to preparation and that to a conscionable conversation which could not be done if it were left to the pleasure of every Minister for so thousands might go long without receiving that holy thing whose zeal and piety might carry them forth to a reverent and frequent breaking of that bread and drinking of that cup. 3. For the ignorants sake The Minister may be more suddain in his warnings then some peoples preparation will permit and again more slow then their zeal will allow which inconvenience is preventented by a prefixed time in regard of which the ignorant may be before hand prepareing and at the time be fully prepared 4. For the Churches sake Subjects will keep the days of their Princes inauguration and people the times wherein they obtained some notable victory or great deliverance the Iew will keep in memory the days of Purim may not the Church in memorial of her Saviours resurrection from the dead as at Easter appoint her Members to partake of that Ordinance without being railed at If it be said she hath no Commindement from the Lord for so doing let them know she hath no Commandement from the Lord against it in time and the thing commanded is the very mind of the Lord in nature moreover she doth not do it through necessity but for decency 5. For the Lords sake we may see by woful experience that since these prefixed times were not thought suitable there hath in most places been no time wherein this Sacrament was thought seasonable Our Saviour joyned to it a Remember yet of all Ordinances it was most forgot by Ministers in their Pulpits and by people in closets It was very observable that in the most populous places and Parishes the drunkards complained most of the want of this Ordinance I always took it to be of God good ministers said nothing nor good people that is such as were so accounted God would have it spoke on and therefore opened the mouths of these Asses to reprove the madness of these Prophets hoping for better things we leave them to speak something touching Offerings or Oblations given to the Minister by the people at the times of Communion These are both ancient and laudable and a high part of Gods service and worship whom we are bound to honour with our substance commanded in the Law Ex. 25.2 confirmed by our Savior Math. 5.23 And all the precepts of that Sermon must be kept under the Gospel Math. 5.19 and the wise men shewed their respect to Christ by their offerings Though they be acceptable at any time for they were free-will offerings yet at some time they have been more necessary As 1. When the Church was in want when there was no stock nor treasure in the hands of the Church Officers to furnish the Church with those things it wanted Ex. 35.4 2. When we have received some signal and eminent blessing from God Psal. 76.11 3. When holy and solemn Festivals are to be kept when the three high feasts of the Lord were to be performed of which the Paschal or Easter was one None must appear before him empty-handed Deut. 16.16 but must bring gifts or offerings partly for the Sacrificia and partly for provision for the Levites from which rule the Churches of Christ of old came not to the Sacrament of the Supper empty-handed but brought an offering to the Lords servant filling or putting into his hand a temporal blessing who had filled their hand with spiritual food Quest. 5.
Whether it be a sin to receive the Communion in a mixed congregation and if private examination be necessary By a mixed congregation the age makes us to understand 1. A congregation wherein any Communicant is not of the same judgement principle or opinion though in things circumstantial 2. A congregation wherein there are some Communicans that have sin in their mortal bodyes though it be repented 3. A congregation wherein there be drunkards or sweaters though adhearing professedly to the doctrine of the Gospel Unto which we will add this also though he was never reproved nor admonished by us The Question is then whether a man that hath prepared himself by sound hearty real and holy examination for that Ordinance may altogether forbear it and omit it upon the account of his knowing or foreseeing that such a drunkard will be at that holy banquet It is answered in the negative he ought not to forbeat upon any such pretence For 1. That Ordinance is not arbitrary It is not left to our own will and discretion that we may or may not as we will we ought to do our duty and prepare our selves to be worthy receivers if another neglect his and yet receive let him look to it the Lord is at hand 2. We might neglect other Ordinances as well as that we might refuse to read the Scriptures to pray to hear upon the same reason and indeed this doctrine as it hath kept some from the Chancel that is from receiving it hath kept others from the Church that is from hearing and this again hath kept some from the Scripture resolving to keep company with none but such as are altogether without sin and therefore the light within is their rule 3. God requires no such condition he craves faith repeatance and new obedience on my part but not that my companion should have the same or then I to be refused and my offering not to be accepted one Christian shall never be bound hand and foot and cast into utter darkness because another of the company wants the wedding garment 4. It is plainly against that Text 1 Cor. 11.29 he that eaâ—eth and drinketh unworthily eateth and drinketh damnation or judgement to HIMSELF therefore not at all to another he that prepares himself aright need not fear what the unworthiness of others can do against him 5. It would clearly take away this Sacrament out of the Church who would prepare himself to come if he should be cursed by anoâ—hers unworthiness or approach that table though full of faith with boldness except he knew that every heart at the table were as holy as his own and others that were as full of faith as he might hang down the head least his unworthiness procure unto them a judgement and so the devotion even of the devout should receive a bar â—nd be shut from all comfortable actings and holy duties This is not spoken to countenance prophaness but to inform the weak and tender conscience there being Laws in the Church to dâ—bâ—rth scandalous from that table and also thâ— ignorant which may and ought to be put in execution by the Church Officer after his admonishing the one and instructing the other for to exclude either of these without tryal save in case of necessity is arrogant and rash and without Authority but upon certain knowledge to debaâ— such is both religiously and lawfully done No Minister shall in any wise admit to the receiveing of the Holy Communion any of his cure or flock which be openly known to live in sin notorious without repenâ—ance nor any who have maliciously and openly contended with their neighbours until they shall be reconciled c. The scandalous are found out by the ear and secluded by Law the ignorant cannot be found but by discourse conference or examination which leads in the second part of the Question Whether private examination be necessary There is a twofold examination in reference to the Sacrament of the Supper 1. In respect of God 1 Cor. 11.28 men are bound and it is necessary for them to examine themselves 2. In respect of the Church that the ignorant and unlearned make not that Ordinance undervalued the Question is of this latter and amounts to this Whether the Church Officer may lawfully debar a sober pious Christian or one of whom he neither sees nor hears evil purely upon the account he will not submit to his examination a practice of late too commonly known nay several thousands have been excluded except they came under the tryal not of the Church Officers only but of his lay-Elders an office not heard of in the Church until these late years and are parts of the Church no more then those Anticks whose mouths supplie the places of spouts unto the temples but to let them pass it is denied private examination in this sence is not necessary For 1. The Scripture would have given some Item of it when the nature of the Sacrament is stated and examination required 1 Cor. 11. No word that tended in the least to this is written but every man enjoyned to examine himself 2. It cannot be shewed that ever the priests examined the fitness even legal of those that aproached the Paschal and yet the danger of unworthy receiving the one seems as great as the other 2 Chro. 30.20 1 Cor. 11.30 3. That Parable Matth. 22.9 is against this practice wherein the servants are appointed to bring in all that they could find without Order to try if they had the wedding garment the want of which condemned the party but not the servant Yet by the Law of the Church particularly of the Church of England none are to be admitted to that Ordinance until they have given sufficient testimony of their knowledge in the principles of the Christian religion Which Law though not expressed in Scripture in direct terms yet consequently it is approved In regard that the Church Officers are called Watchmen Stewards Shepherds c. which titles denote what a care they ought to have of their people or flock This even this being not taught unto the people was a firebrand of division between the Pastor and his people in these last days examination being by them required and that rigidly not declaring it as necessary in respect of the Church which would have satisfied the minds of all sober Christians but as from Scripture when the people knew that no such thing was required and they themselves not being able â—o produce the Text wherein in it was enjoyned It was pretty sport to hear men publickly and privately affirming that those who submitted not themselves to examination ought to be secluded for breach of that Order or discipline they themselves erected and yet not conforming themselves to those Orders that by Law had been established By which two things to all of understanding occurred First their arrogance to make Laws and compel the people without authority to submit under the pain of leâ—ser excommunication
the Spirit as Faith Humility Charity c. with whcih graces whosoever prays by the spirit and the humble or faithfull soul shall by putting in practise the rules before given make known their humble and faithfull petitions with good apt orderly and found words as well as with unseigned lips Quest. 2. VVhether the wicked be bound to pray That none are exempted from this duty but that it is to be performed by all good or bad wicked and prophane by the sound Christian and by the formall Hypocrite ppeares 1. The duty of prayer is as large and as universall as that of reading hearing c. therefore to be practised by all 2. Prayer is a converting ordinance It is a meanes appointed for the obtaining of pardon of sin of the Holy Ghost of drawing nigh unto God and therefore no sinner exempted from it 3. The neglect of prayer is charged upon them as a sin Psal. 14.2 Psal. 10.4 4. The consciences of wicked men accuseth them when they have not prayed 5. God hath sometimes accepted the prayers of very wicked men even of them that have sold themselves to do wickedly 1 King 21.27 Quest. 3. Whether the set forms of Prayers used by law in the Church of England be Lawfull Before this question be directly answered we shall premise a few things 1. That the book of Common prayer had never been defended in this nature but that the crossnesse and peevishnesse of hot spirited men and passionate writers hath so defamed the the thing it self and also the users of it that it appears to be thought by them a sin unto Death Publickly or privatly to own it in the Church 2. That this defence doth not at all imply its necessity I am perswaded the Church of England might stand without it and may stand in purity by it Unifomity is necessary for the well-being of the Church as was known to the publishers of the Directory and if the Magistrate will have uniformity another way it may be had and if this way it may be used 3. That much of the Common-Prayer is in the Masse may be acknowledged to its honour It is but a furious and blind zeal that makes men inveigh against the Churches practise in this because of its affinity to Rome since we are to preserve the peace of the Church to our utmost we are not to decline too far from any opinion or practise that is lawfull the Jews preists did Sacrifice so did Baals The Papists uses this or that form of prayer if it be lawfull so may I that the breach or quarrel may appear to be one his part not on mine what ever is in the Masse that is lawfull and according to godliness is not to be despised and what ever is otherwise is to be condemned and shunned 4. That the book of Common-prayer might be altered and otherwise framed in some points bettered is not rationally to be denyed what book was ever composed by the wit or art of men but others might alter it and in some measure better it Let the Guisels view their Directory and I doubt not but they will find that somewhat might be left out and something put in part of it expunged and part of it enlarged 5. That by no meanes it ought to jostle out preaching is granted and is easily to be defended Prophecying is that ordinance that cheifly discovers the secrets of the heart that deceitfull part of man Prayer and Sacraments hath done vertuously but this excells them all and therefore for none of them is it to be disesteemed 6. That the Author hath competency of gifts for which he desires to be thankfull to do without Common-prayer as well as others Can they baptise pray bury marry c. without it absit a verbo I. Etantia so can he can they visit or pray sutably over the sick without it so can he can they promptly and readily vary their petitions at any time sutable to the duty in hand so can he In obedience to authority he useth it and so ought others though their gifts were more eminent then they are These things being considered we come now to answer the question And That the Liturgy Service book or Common-prayer of the Church of England is lawfull and with a safe conscience may be used appears by these following reasons 1. From the piety eminency and godlinesse of its composers they were men eminent and famous in their generation opposers of and to death some of them suffered for their not compliance to popish superstition when they were rooting out popery and disclaiming the Pope with all his adherents was that book compiled shall we Imagin the Guisels when they were composing the Directory were establishing Episcopacy if it were found to conjecture that why ought we to conceite the other in collecting the formes of that book of Common-prayer were confirming popery when of any other they most opposed it and suffered most by it It will not be a needlesse digression to spend a little time in shewing the occasion of compiling the book of Common-prayer and see the compilers The occasion of it was breifly this When Edward the sixth was by the Grace of God Crowned King of England c. and it being in his mind to perfect that reformation begun by his Father made many glorious acts for puryfying of the Church from Romish superstition particularly for administring the Sacrament of the supper under both kinds there were some in that time obeyed the King and some that did not so that the Sacraments were given by some one way and by others another way some were for the King some for the Pope and some were neuter to rectify which abuse and to extirpate popery with as little voyce as could be a writ is directed to the Archbishop of Canterbury who afterwards was burned by Queen Mary for his adhering to the Catholick or as the terme now is the protestant faith by the King and his counsell requiring him with others to meet and consult how to prevent for the future and remove that confusion for the present the service of the Church being then various after the use of Sarum Of York of Bangor and of Lincolne and besides them diverse other formes and bookes called Antiphoners Missales Graites Processionals Manuells Legends Pies Portuasses Couchers Iournalls Ordinals In a word every man used what form fashion or manner pleased him best This writ being sent to those persons hereafter to be mentioned they meet and after much debate consulting with the antient liturgyes of the Church expunging from them all what ever was not either in or agreeable to the word of God presented to that Godly King a book entituled The book of the Common-prayer and administration of the sacraments and other rites and Ceremonys of the Church after the use of the Church of England at the reading of which his Majesty being very thankfull both to God and man presented it to both his houses of Parliament assembled
the garden that the Cup might passe from him and upon the Crosse that God had forsaken hm men in a ditch will cry help help and in a Town fier fier and yet no vain repetition a soul may cry Lord have mercy upon us Lord have mercy upon us O Christ hear us and be singularly devout 2. Through holy affection Thus Daniel often calls Lord hear Dan. 9.17 18 19. So Solomon often repeats Then here thou in hâ—aven thy dwelling place and forgive or do which is above 7. times prayed for in a prayer 2 King 8. 3. Through strength of faith so the Psalmist Blessed be the Lord for evermore Amen and Amen so the Church Reve. 22.20 In a word if repetitions barely considered as such were unlawfull the Church must be blamed for singing and the Psalmist for composing the Psalm 163. and the 57 and the 42 and the 67. In all which Psalms that there are repetitions in the sence above spoken is apparent and that they are and may be used without sin is not to be questioned 2. Vaine repetitions which are to be shunned in prayer and of them we are forwarned by our Saviour Mat. 6.7 of which we have above spoken Now repetitions are vaine 1. When they are affected as strains of Eloquence and signs of wit when to show the quaintnesse of the expession that it may be observed it is brought over again and again such were those of the Gentiles and Heathens 2. When they are Impertient empty frothy unprofitable when there is no Spiritual life nor hear holy zeal nor activity and such vaine repetitions can never be in a book they being in the cold heart and dul soul of a Christian. 3. When they are Idolized when men conceit that God either will refuse to heare them if they repeat not or that he will here them the better for them that is a vaine repetition Thus the Gentiles thought they should be heard for their much babling or speaking Mat. 6.7 4. When they are pretended when men sets themselves to repeat that they may be thought to spend much time in prayer and so be accounted religious which is indeed a taking Gods name in vaine and abusing of his eare by their vain and needless repetition From which we conclude that no vain repetitions are in the book of Common-prayers they being of that nature that the soul and heart of man may zealously and holyly close withall And let me declare my thoughts in this particular since the reestablishment of the Common-prayer I have seen more ardent zeal more watery eyes more lifted up hands and reverent deportment in the publick Churches at the using of those formes then ever I saw in my life at extempore deliveryes Not that I am against those prayers whose rise is immediatly from the heart whether in the house top or in the closet but this I say if set formes were used as they ought to be by laying aside prejudice they would never be spoke against and if conceived prayer or as the phrase is extempore were more used it would not be so much undervalued as it is If he that hath utterance in prayer and promptnesse on a sudden to expresse himself be thankfull he doth well but if he think himself the better Christian because he seeth another use a forme In this he is not to be praised Men of themselves may make vaine repetitions yea vaine petitions yet the same request that to the and by the is vaine may be to another a holy ardent and affectionate request condemn not therefore the service of the Church which in all things is well ordered and sure but thy own heart for not having life enough to answer Amen and Amen to all her holy repetitions but of these things we have spoken elsewhere Quest. 5. Whether it would be convenient to alter any part of these formes This question shall not be directly answered being a matter wherein I ought not to be positive but shall lay down my thoughts concerning both the negative and affirmative part resolving to acquiesce in and submit unto lawfull Authority When those formes are considered and the nature of its adversaries marked in strength of reason it seems inconvenient to alter those formes 1. From the wisdom and opinion of King Iames of blessed and glorious memory who in his Proclamation for ratifying Common-prayer prefixed to that service after the Hampton Court conference resolved never to give way to any alteration by the frivolous suggestions of any light Spirit not being ignorant of the Inconveniences that do arise in Government by admitting Innovation in things once setled by mature deliberation the danger that followes such alterations we shall for the present leave to Statsmen to consider 2. It would incourage brain sick people to proceed further in their opposition to pleasure them in this is but to make â—hem bold in asking a reformation or alteration in higher matters let them in this be satisfied they will but boast and create fresh strength to bawl for something of another nature to let the Common-prayer stand as it doth will be a barre to keep them from approaching higher and shall be a bone for them to pick upon and busie themselves about that his Majesty and his counsell may dive and follow their designs with the lesse trouble the Kings Crown may at last come under some mens censure if every thing be altered with which they are displeased It is good therefore to prevent an evil at first and let those formes stand for the future as they do for the present 3. It will bring the Liturgy itself under contempt not only by Forriagners but natives what reverence or devotion can the generality of people have to it when at every crosse humour of malecontent persons it must be altered and reformed and again reformed and again reformed which consideration moved the glorious King Iames in that forementioned Proclamation to assert That such is the unquietnesse and unstedfastnesse of some dispositions effecting every year new formes of things as if they should be followed in their unconstancy would make all actions of State rediculous and contemptible 4. It would never please the party now offended Let their pretences be what they will it is the book in the bulk of it with which they are displeased a forme that hath in it a prayer for a Bishop will never be digested by many except they be of that society or dignity themselves if they should be quiet this sâ—ring yet next curow time they would be mad again and the alteration will not please them except it be altered into a Directory and that will not please the people neither so that no satisfaction peace quiet or content can be rationally hoped for therefore it were best to let Common-prayer live as it doth and and remaine as it was brought by law unto us since the alteration will never make us more quiet in matters of religion but the worse
2 Peter 1.29 And as many as walk according to this Rule peace be on them and mercy and upon the Israel of God Gal. 6.16 Hence it is that the Scriptures are called Canonical because they contain and give a perfect Rule of all things conducing to salvation 4. God hath now ceased to repeat any new matter to his Church or for giving them any other Rule We must know that God who at sundry times and in divers manners spake in Times past unto the Fathers by the Prophets hath in these last days spoken unto us by his Son Heb. 1.1 We are to expect noâ—hing now but to walk according to what his Son hath given us and to the word his Son hath left us God hath revealed his mind by his Son to the world and there stops his Son at the time appointed will come to Judge according to this Rule that he hath left behinde Him 5. By this Rule only can the soul be satisfied and peace secured when this Rule is left what Rule can man have to walk by nay how many Rules shall he presume to settle himself by when this is laid aside All other are so full of uncertainties so loaded with doubtings so liable to exceptions so uncomfortable in distresses so various in their natures that like Noahs Dove Gen. 8.9 the creature can get no rest for the feet of its soul untill it pitch upon this again When he that is builded that is ruled and fitted to upon the foundation of the Apostles and Prophets Iesus Christ being the chief corner stone groweth unto a holy Temple c. Ephes. 2.20 being â—â—stened secured and confirmed he grows in holiness and purity and in Christ is quieted and glorified 6. The Spirit of God it self when it acts within us is to be tryed by this Rule We are not to believe every Spirit but try whether they are of God 1 Ioh. 4.1 And this is one way to see if it speak according to the teaching of Jesus Christ or not Ioh. 14.26 The Doctrine that St. Paul taught was by the infallible Spirit of God and yet the Bereans are commended by the same Spirit for searching the Scriptures to understand whether the things thâ— were spoken were so or not Acts 17.13 7. We should open a wide door to all impieties and prophaness should we admit another What Laws might not be baffled by pretence of the Spirit what murders thefts might not be committed under the notion of a Call from God What man could be secure of his life or his goods if men might walk according to their own wills How often is that in Scriptures In those days there was no King in Israel but every man did that which was right in his own eyes And what villany was then committed is clear and obvious 8. We have seen sad wanderings and dangerous paths since this doctrine of inward Light was known or broached The sâ—me teacheth the Reformed Churches of France Art 2. Belg. Art 7. Bohem. Art 1. Helvet Art 1. of Ireland Art 5. and Article 6. of the Church of England The Article it self is this Art 6. of the Church of England Holy Scriptures containeth all things necessary for salvation for whatsoever is not read therein nor may be proved thereby is not to be required of any man that it should be believed as an Article of Faith or be thought requisite and necessary to salvation c. Quest. 3. Whether men may come to a saving knowledge of GOD without the Scripture That there is a natural knowledge of God in the hearts of men cannot be denied by him that knows his own soul the Nations never so barbarous acknowledged ever a superiour power and supreme being unto whom they called for help in their distresse but a spirituall saving knowledge of the true God is only to be acquired from the Scriptures but we must distinguish 1. Between Infants and the Adult how God works upon Infants in a saving manner to fit them for himself is a Theam the Scripture is dark in that Infants may be saved and that some are is easie to be defended though they are not capable of knowing God by Scripture the Question is to be understood of the Adult and such as are grown in years 2. Of the Adult there are two sorts some that never had the Scriptures unto whom the knowledge of Christ never came these we ought not neither will we judge them but leave them to rise and fall to their own master and others that have the found of the Gospell unto whom Christ hath been preached of them only is the Question proposed 3. Those that have the sound of the Gospell are of two kinds Some of them God hath bereaved of the use of sence or understanding one that is born deaf another that hath not the uâ—e and exercise of Reason we must behold as perpetuall Infants and leave them to the Judge of Israel that will do justly And others there are unto whom God hath given the benefit of sence use exercise and reason those then who having their understandings open to receive the Gospel and opportunities of hearing can have no knowledg that is saving without the Scriptures For 1. There was never any other way given by God The Scriptures since their composing have been by God given unto men that men might live by them know him serve him in this only is the way to motives for holynesse and piety here alone can we read of Heavens glory to stir up zeal and of eternall life to cause diligence 2. There was never any other way known to the Church of Gods The Scriptures are written that ye might have life through his name Joh. 30.31 The Church of Ephesus is recommended to this Word by Paul it being alone able to build them up and give them an inheritance among them that are sanctified Acts 20.31 Blessed is he only that keepeth the sayings of the prophesie of this Book Rev. 22.7 3. We are to shun him nay curâ—e him that wâ—â—ld teach us another way For though we or an Angell fâ—â—m Heaven preach any other gâ—spel unto you that is that holds ouâ—â—nothâ—r way to be saved then is in the gospel then that which we hav◠〈◊〉 unto you let them be accursed As we said before so â—ay â— now again If any man preach unto you any other gospell let him be accursed Gal. 1.8 9. An Angel who is incompassing the Throne of God dayly and whom â—od useth as his Messenger Ordinary should he as from God reveal another way of salvation though by his very nature and holynesse he might allure men to this doctrine but forewarned forearmed he were to be Anathema Maranathâ— 4. What need we any further witnesse we our selves have heard him say To the Law and to the Testimonies Isai. 8.20 Thou shalt not go aside from any of the Words that I command thee this day to the Right hand or to the left Deut. 28.14 Quest. 4. Whether Perfection may
be attributed to the Scripture This Question arises from the doctrine of the Church of Rome who teacheth her Members that the Scriptures are not perfect that is that the Word of God contained in the Scriptures is not of it self sufficient for salvation and therefore they help it out with their Traditions yet the Catholick Church in all Ages reputed the word in it self absolutely perfect For 1. The Scripture it self acknowledges perfection to be in it 2 Tim. 3.16 All Scripture is given by inspiration of God and is profitable for Doctrine for Reproof for Correction for instruction in Righteousnesse that the man of God may be perfect throughly furnished unto all good workes Now what Spiritual occasion can there be devised or what Act of Religion can a soul intend but what in one of these ways the Scripture is profitable and able to make him perfect of it self without any addition to it It s profitable for Doctrine that is for all truths necessary for salvation For Reproof that is for confutations of all errors For Correction that is a reprehension of all Vice For Instruction that is for exhortation to all verâ—ues And all this is that the Man of God may be perfect or that he might be a perfect man of God throughly furnished unto all good works This discovers the Scriptures largenesse The Scripture is written that the Soul may be full of joy The water of tradition need not be mixed with the Wine of the Scripture it can give fulnesse of joy without them 1 Ioh. 1.4 2. They are the Rules whereby the perfection of all other doctrine must be tryed we must bring all other to this Touch-stone we must weigh all weights in this ballance all Rules must be ruled by this and therefore it ought to be straight it self Acts 17.11 the truth of Pauls Doctrine appears by it's conformity to this Nay Christ himself in whom was no errour appeals to it Iohn 5.39 3. The whole and full will of God touching his Church to the end of the World is contained in it Ioh. 14.26 There is no new thing to be done nor no new truth now to be taught The Acts of the Spirit are but remembrancers of that Doctrine formerly taught by Christ. He shall bring to your remembrance whatsoever I have said unto you so that no new thing nor any other thing is to be expected but what he did speak unto them even all things that he had heard of his Father John 15.15 so that the will of God being by the Scriptures fully known they are to be acknowledged perfect Put nothing therefore unto his Words lest he reprove thee and thou be found a Lyaâ— Prov. 30.6 4. There is no truth doctrine or Act which is necessary for salvation but is in the Scripture either by express Text or may be drawn from it by good rationall and holy consequence yea all necessary truths are plain open and manifest in Scripture 5. The Scriptures are called and owned by the Name of Gods Testament Heb. 9. the Old is the first Testament and the New is the last v. 15. c 18. Now the last Will and Testament of a man will not admit of any Addition nor suffer a diminution shal Gods Will and Testament not be sufficient to bring his Sons and Children to heaven without something put to it by man It is not therefore his but their Testament if they must perfect that which blasphemy let our souls abhor 6. The Arguments that the Church of Rome brings are in themselves frivilous and indeed prove the perfection of the Scriptures To this agree the Reformed Churches of Helv. Art 1. Bohem. Art 1. of Fr. Art 5. of Belg. Art 7. of Wirtem Art 31. of Sâ—ev Art 1. of England Art 6. The Article it selfe was mentioned before Quest. 5. Whether Salvation may be hold by single knowledge of the Scriptures By the single knowledge of the Scriptures we understand the bare knowledge of the History precepts counsels and promises of the Bible abstracted from the spirit of God which knowledge will never bring a man to Heaven nor happinesse For 1. Not by grace but by nature might many be saved contrary to Ephes. 2.8 much reading and a good memory or once a week to look upon the Bible might be sufficient to make a man holy and denominate one a Saint 2. Such a knowledge might and doth consist with all wickedness and uncleannesse there are some Matth. 7.22 that did prophesie in the Name of Christ which shews that they knew his Law and yet they knew not his glory for he never knew them being workers of iniquity v. 23. 3. It is not a knowing only but a doing also that God requires as a means to obtain Eternal life Iames 1.22 But be ye doers of the Word and not hearers only we are not altogether to know but likewise to walk by the same rule Phil. 3.16 4. A clear full and true knowledge of the Scriptures can never be had without the spirit â—f God Man is naturally blind and cannot see spirituall things because they are spiritually discerned 1 Cor. 2. 14. the plainest thing in the Scripture is a mystery to him he knows not wat sin is he knows no what Christ is he cannot see sin to be deadly poyson the vomit of a Dog Neither beholds he the Lord Jesus as the chiefest of ten thousand It is the unction of the Spirit by which the Believer knoweth all things 1 Iohn 2.20 that is savingly and as he ought to know 5. God threatens severely suth as barely know his Law Psalm 50.16 Hs says to the wicked What hast thou to do to declare my statutes or that thou shouldest take my Covenant in my mouth c. God puts no regard to a sinner that only knows his will on Earth and shall never Crown him that barely knew his Masters will in Heaven 6. If the bare knowledge of the Scriptures were sufficient for salvation I question whether the Devils should remain in everlasting chains under darknesse This is not spoken to put away the use of the Scripture but that abuse of trusting barely to it we ought to call for the Spirit and beg for the Holy ghost to open our eyes and sanctifie our hearts and renew our natures that the Word of God might be inwardly taught us as well as outwardly preached unto us Quest. 6. What may perswade one that doubts to believe the truth of the Scriptures By doubting of the Scriptures here is understood a calling in question out of pure ignorance the very truth of the History of the Bible he doubts if David King of Israel did compose Psalms and doubts that the Lord is not round about them that fear him as the Mountains are about Ierusalem He doubts that the Apostles being ignorant men and by Trade Fisher-men most could convert Nations not a few In a word he questions the Books of Moses of the Psalms Prophets Evangelists and Apostles not all out