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
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
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
declared their perversnesse as is evident by comparing Acts 16.3 with Gal. 5.2 3. If there were no limitation in this case of giving offence there would never be an Heretick Whom we are to reject after the first and second admonition Titus 3.10 Quest. 8. Whether the Books called Apocrypha be not Scripture These Books commonly called Apocrypha are so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abseondo a thing hid because the authority of them is not known to the Church and in testimony of Faith those Books must not at all be produced The Church of Rome owns them as part of the Canon but the Catholick Church did ever exclude their Authority For 1. They were never used by the Jews neither in their Temples nor in their Synagogues the Jews were always Gods Library Keepers To them were committed the Oracles of God Rom. 3.2 Now these being never used nor committed to them cannot be Gods Oracles and by consequence their authority is not binding 2. They never received any countenance from the gospel they are never mentioned as a Rule or as Books wherein the will and minde of God was made known to men which Christ would never have neglected to do had they been so yea as he chid the Pharisees for putting false glosses upon the Law surely he would have upbraided them sharply for taking away so great a part of the body of the Law Our Lord Jesus mentions no other parts of the Scriptures then Moses Psalms and the Prophets Luke 24 44 4â— of which the Apocrypha is no part 3. There are many things in those Books false both in History and in Doctrine much non-sense and against both sense reason and Canonical Scripture are there many passages 4. The Author of the second Book of Mac. Mac. 2.2.23 Ingenuously confesses that that Book was only an abridgment or compend of those five Books of the Wars of the Jews writ by one Iason a Cyrenean and great sweat pains and labour it cost hiâ— so to do This was no fit work for the Spirit of God to abridge the long books writ by Iason that men might have more pleasure in the reading of them The same Author concludes this History with a Complement and also desires to have his errours pardoned professing his best in composing that book which also shews it came not professedly from the Spirit of God The same â—each the Reformed Churches of France Art 4. of Belgiae Art 6. of Ireland Art 3. of England Art 6. Yet the Châ—rch does and hath used these books and reads them in their Congregations though not to confirm doctrine but to exhort to manners For these Reasons 1. From that Relation and aspect that it bears toward the Scripture concerning the Jews returning from the Captivity the Passeover kept by King Iosiah the Wisdom so called of Solomon though probably made by Philo the Jew who flourished An. C. 90. the sentences and sayings of the son of Sirach are so much reflecting upon Sacred Writ that they are not to be despised Iohn 10.22 We have some account of a Discourse that was held between Christ and the Jews in the Temple and withall tels us what time this discourse was viz. At the Feast of the Dedication Now of this Feast the Scripture nowhere gives us an account we read of no Laws of it no Sacrifices for it no time set apart for it yet Iesus owns it To know the original and cause of this Feast we must go to Apocrypha 1 Mac. 4. ver 52. to the end In which place we read that when the Iews had defeated the forces of Gorgias and had regained the Temple and rebuilded the Altar they offered Sacrifice thereon and dedicated it for future service and kept the days of Dedication with gladness for joy that God had given them again Liberty to worship in their Temple and ver 59. it is appointed that that feast be kept every year for eight days which in our Saviours time is kept and he graceth it with his presence too blame then are they that are offended at Ministers going down to the Apocrypha citing it for matter of fact for in this and in some other places no Minister under heaven can give his hearers any rational account of this Text without making use of the Apocrypha 2. For those excellent plain Moral Instructions that lie in many places of it so full of variety so plenteous in brevity particularly those books of Ecclisiasticus and Wisdom wherein are excellent documents suited to nay most of them taken from the word of God 3. For those godly and profitable uses beleivers may make in reading and hearing those great deliverances that God was pleased to give his own people Israel in so wonderfull a manner cloathing their enemies with shame when they were at strongest and crowning them with glory and honour when they were at weakest In a word to see how God preserved them in the midst of their enemies keeping to himself still a people when the Heathen about them had said Let them be no more a Nation as is manifest in the history of the Maccabees Yet alwayes care was taken that none of these bookes nor nothing in one of those bookes was ever made use of in matters of Faith or Doctrine but in matters of fact onely as men will make use of Poets Chronicles or moral Authors To this agree the reformed Churches and the Church of England Art 6. the Article it self is this Art 6 of the Church of England Holy Scripture containeth c. And the other books Hierom saith the Church doth read for example of life and instruction of manners but yet doth not apply it to establish any Doctrine c. Quest. 9. Why would God communicate his will to his Church in writing The meaning of this question is this Seeing God was pleased to let his will and his pleasure or his word be known and communicated to the world from the Creation unto Moses by tradition or by speaking why would he have it to be revealed from Moses untill the dissolution of the world by writing might it not have been delivered to succeeding ages by the present through the Fathers delivering it to the Children and so forward to the end as well as it was for two thousand years at the beginning of the world But God would not have it so he would have it given in writing 1 Because of the darkeness of mans nature the candle of the Lord shined darker and darker as man increased sin increased that lamp of light that he put in man at first grew dimmer and dimmer To prevent a gross darkness from falling upon the deluded sons of men he would not trust his word alwayes to remain upon the tongues or hands of men but would have it set in a candlestick and writ in tables of stone to remain a perpetual light 2 That it might be keept theâ—freer from corruption before man grew more stuborn and as they multiplied
Officers of state may have much matters concerning God his worship his honour touching religion now who more competent and fit to reason and debate withall then those spirituall persons I leave the reader to consider in such cases without question they are chiefly to be imployed It is not safe to interpret Scriptures without the ayd help and assistance of them who are more conversant in such writings as we have had sad experience of late dayes among our Grandees 5 From the benefit that would thereby accrue to the people and honour of the Clergy we see that every factious spirits boasts of his contending and will not much value his falling out with the minister this will put a bridle in the mouths of horses and mules and for quiet spirits if occasion of Law suits be given a minister through his learning calling gravity may bind his Parishioners to the peace without troubling his Clerk or taking any suretyes save God and their own consciences 6 It is consistent with their ministeriall calling it serves to the end of keeping up the Love of God and the Love of man to the cherishing of godlinesse and suppessing of wickednesse 7 From that inseparable interest that the Church and state hath to each other there are scarce any causes so purely civill but have something of spirituality in it nor scarce any so wholly spirituall but something in order to temporals is in it It is fitting therefore in such cases in court of judgement to have such persons as can determine touching the nature of the thing then in controversie 8. Those persons that are against it are such as fear that should some civill power be put in the ministers hand it might not only be a meanes to have him respected by others but they durst not crush him trouble him contemâ— nor indeed outwardly despise him as they do This makes them being taught by the Jesuits to affirm that ordained Ministers are not to bear offices in the Common-wealth both against Scripture and reason If it be said that the Apostles had no such power answer may be returned as before the Laws of the world ran against them the judges of the earth made them their prisoners rather then their assisters but after persecution ceased and Christianity established then what Christian comon-wealth almost throughout the whole world but made use of them in temporall affairs and particularly England untill this late unhappy reformation and what profit she received by their abolishing may be quickly and easily summed up she hath drank of the new kind of government and if she be not drunk with astonishment she will say as men of the new wine that the old is better Thus have we considered the three circumstances touching publick teaching proposed above our Meathod now leads us to the thing it self It is twofold 1. A laying down the principles and foundation of Christian religion and this is called catechising 2 A building upon those foundations by way of doctrine use and this is called Preaching two ordinances set at naught by many that wish not well to our Ierusalem we shall speak of them in their order CHAP. 10. Of Catechising THis word Catechise comes from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is translated in our Bibles to instruct Luke 1.4 To inform Acts 21.24 And to teach 1 Cor. 14.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I might catechize teach or instruct others In this ordinance we shall discover 1 What it is 2 How it is to be performed 3 To whom it must be performed 4 Who are principally to perform it 5 Why it is to be performed 6 Resolve some Questions SECT I. The nature of this ordinance may be understood by this plain description It is a teaching or unfolding the grounds and principles of Christian religion by way of question and answer There is nothing here needs explication and therefore we may passe it the sooner over It teacheth the grounds and principles reduceing the parts of religion to some few heads for the better preserving them in the memory Our Saviour comprized the whole body of the law into two parts To the love of God and to the love of ones neighbour Mat. 22.37 Solomon draws the whole duty of man into two parts also viz. to fear God and keep his commandements Eccl. 12.13 Paul draws all unto faith and repentance Baptisme Imposition of hands the resurrection and of judgment Heb. 6.1 So doth catechizeing draw those truths that are enlarged in preaching like an open hand into the closed fist of some larger head that it may be the better remembered understood and taught both by the catechist and catechized SECT II. This kind of teaching artificialy is to be caried on and ought to be performed with a great deale of circumspection or then it may rather marre then make a young beginner It must be done 1 Orderly In this the laws of method must be exactly performed he that would teach that God made the world out of nothing must first teach that God is Almighty 2 Plainly The subjects trained up in this exercise are usualy such persons as cannot understand high and sublime matters as a tender Mother will spreak to her spradling and smiling Infant such words which it can understand so must a wise catechist to those whom he desires to informe saying without tropes and figures Come children c. Psal. 34.11 3 Tenderly Where there is a fayling if it be possible for him that catechises to hide it without errour let it never be disclosed the smalest bone cannot be joynted when broken without pain so neither can the smalest error be made manifest without shame Encouraged all ought to be That is thus taught and this is one way to passe over their failings in publick if it be possible As David said touching Absolom Deal gently with the young man for the Lords sake 4 Frequently A Catechisme is almost never learned for when a man hath done he must begin there must be a repitition Every year must the Israelits instruct their Children touching the doctrine of the passover Exod. 12.26 27. As young beginners will often run over their letter with a dry pen so must tender Christians often go over their Catechisme untill the doctrine therein contained become familiar 5 Soundly Corrupted doctrine is not fit for a Catechist this were to give poyson in stead of milke to a new born babe if the principles of religion he to be planted in a young Christian be sure that they be â—ound Rotten Timber in the foundation is dangerous so corrupt princiâ—les for the ground-work of Christianity is deadly SECT III. Touching the persons who must be so taught we must 〈…〉 as large as ignorance Where ever we find ignorance to dwell 〈◊〉 it is a proper place for a catechist but yet for methods cause we shall take a particular view 1 All that are born in the Church All that are baptized with water ought to be
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
commanded his Disciples to baptize before he commanded them to teach according to the order of the words of that Text. It is a rule given us by the Rabbies Non datur prims posterius in Scripturae that being first put in on place which is last in another and contrary Unto the case in hand we find baptizing according to the words going before preaching Mark 1.4 2. They find no express Text for it in Scripture such an Argument as this taught the Traskit to deny the Christian Sabbath but to touch these men nearer home have they any express Text for dipping for preaching upon the account of gifts or administring the Sacraments for spending the first day of the weak in holy exercises for administring the Sacrament of the Lords Supper to women or dipping in a River either naked or in linnen garments when they shew express Text for these and many other things I shall shew them one for Infant Baptisme Yea before For When our Saviour expressly commanded his Disciples to make Disciples of all Nations and baptize them who or what meaned he Whether the Earth or Ground of all Nations or the inhabitants that were upon that ground if them then whether Masters or servants husbands or wives parents or children who can say or dare say that he meaned the one and not the other he meaned all without a peradventure so that there is in this precept as express a command to baptize children as to baptize either men or women grown in years 3. They finde Faith in Scripture required of all as a necessary precedent grace unto baptisme so do we in persons that are grown in years as the Eunuch Cornelius and the Jaylor was but that faith was required of the seed of them that once believed as a grace necessary for baptisme is not yet by them demonstrated nor never shall Our Saviour having a little child before him Mat. 18.6 faith Who so shall offend one of those little ones that believe in m c. This is spoken of all that shall be believers to the end of the world and of all that were about him and of that child also that was in the midst of them so that children cannot be said to be without faith though little ones by which onely God is well pleased If children have no faith in Christ or God then why doe they teach their Children to pray or call upon God as I presume they do since without faith it is a taking the Name of God in vain a sin which they would be thought to make conscience of Briefly when men can make a rope of sand then shall we or themselves be able to make something of their own opinions in reference to this of Infant Baptisme teaching that they are without sin yet see them die that all are born holy yeâ— some born children of wrath 2 Eph. 3. That Infants belong to the kingdom of God yet have no interest in the Covenant that they are saved though they want faith without which it is impossible to please God to teach them to call God their Father and yet say they are not in Christ by Adoption when these things are reconciled and made to hang together we shall call them a subtile generation 14. It is against the practice of the whole Church of God in all ages and places of the world and at this day contrary to the Doctrine and practise of the Reformed Churcher of Helvet Art 21. of Bohe. Art 12. of Fr. Art 35. of Belg. Art 34. of Ausp Art 9. of Sax. Art 13. of Wirt Art 10. of Swethland Art 17. of Irel. Art 90. of Scot. Art 23. of Engl. Art 27. The Article it self is this Article 27. of the Church of England Baptisme is not onely a sign of Profession and marke of difference whereby Christian men are discerned from others that be not Christned but it is also a sign of Regeneration c. The baptisme of young Children is in any wise to be retained in the Church as most agreeable with the Institution of Christ. Quest. 3. Whether baptisme is or ought to be readministred It hath been the practice of some among us to throw off their first Baptisme and as they suppose receive a new one Yea Papists who though they teach the contrary Doctrine yet sinfully have practised it upon the children of the Reformed Churches but however Baptisme if given in the name of the Trinity by applying water according to the Institution is not to be received twice For 1. It is against the nature sign end and use of that ordinance Baptisme is a visible sign representing a believer to be new born Hence it is called being born of water Iohn 3.5 Now though men eat and drink often and receive the Sacrament of the Supper often that being our food Spiritual yet we are born but once and therefore ought to receive the Ordinance of Baptisme but once that being our Spiritual birth 2. It opens a gap for one great inconvenience He can give no reason of his being twice baptized but the same reason will make him or perswade him to be baptized the third time the fourth time nec decies repetita placebit the twentieth time Whether this doctrine so brief and current among us did rise and spring from the Popish Holy water which they look upon as a dayly baptisme representing the pardon of actual sin is worth inquiring after and a Question would be seriously thought upon by our governours c. 3. Circumcision was not but once to be administred Nay when through ignorance and blinde zeale some of the circumcised would have become uncircumcised by a way not fitting to be named the Apostle commands the contrary 1 Cor. 7.18 but will have them stick to and own their former Circumcision let those that suppose they are inwardly called remember that they become not unbaptized by receiving baptisme anew 4. The sad events of rebaptizing may be a sufficient testimony of the thing now defended what errors wanderings crooked paths unheard of blasphemies of them that are so used our ears hears toe too much and our eyes have sufficient knowledge c. 5. The Reformed Churches of Christ condemn it in their practice and so many as have published their opinions to the world upon that subject have condemned it in their Confessions particularly the Church of Bohe. Art 12. of Fr. Art 35. of Belg. Art 34. of Sax. Art 13. of Hel. Art 20. The Article it self is this Article 20. of the Church of Helvetia There is but one Baptisme in the Church of God For it is sufficient to be once baptized or consecrated unto God for baptisme once received doth continue all a mans life and is a perpetual sealing of our Adoption to us c. Quest. 4. Whether witnesses at baptisme according to the Law of the Church of England be to be approved N cases of indifferency people are not to Question the reason of a Law given them by
before the Councel of Basil that Councel sent Ambassadors to debate the matter in the City and University of Prague the Ambassadors gave the Bohemians the reasons why the Church of Rome did not give the Communion in both kinds unto the people and that the reader may see how reasonable they are we shall present them before him 1. To avoid errour that the people might not think part of Chrâ—st body to be in the bread and part to be in the cup. 2. To avoid irreverence for the wine might through heedlesness both of the giver and the receiver be spilled and might fall to the ground 3. To avoid inconvenience for the wine in the cup might not be sufficient to serve all the Communicants so that either there must be a new consecration or wine given not consecrated To these reasons given by these Ambassadors we may add others given by Râ—mish Doctors 4. The consecrated wine might sour and turn to vineger this in the Authors judgement might be prevented by drinking of it up 5. In some countries wine is hard to be got whether wine be hard or not to be got in Arabia deserta is uncertain sure it is not in France Spain and Italy 6. Lay-people should then touch the cup what great and hainous sin were â—hâ—s if they did 7. Some palsie hand might shake and spill the wine The Priest might give it him with the more care 8. Then the People and the Priest should be alike in dignity In this case they are both guilty of sin and stand both in need of the same redemption 9. Equ ' donati non sunt inspiciendi dentes A given horse ought not to be looked into the mouth that is it was Christs free gift to give us that Sacrament and therefore the people are not to grumble if they have not the cup By the same reason they might take from them the bread also and by the samâ— the people are to have the cup. For if the Sacrament be a free gift none ought to diminish that present if a horse be given to one young sprightly and lusty and the servant present one old and decayed it may be looked in the mouth 10. Some men have long beards and the wine might stick thereon surely those men might wipe their beards dry again 11 Some sick person would be distempered if they drank wine they might drink the less 12. Because the blood of Christ is really received in the bread that is by transâ—bstantion that is as soon as the Priest says hee est corpus moum this is my body to himself no body hearing and speaking true Latine for corpus mea or mins or mea would spoil all and also if the priest intend a Sacrament for otherwise it s none when all these things meet together the wafâ—r is turned to the very real natural flesh of Christ and is no longer a wafer which being granted the wine they hold nor necessary This doctrine of transubstantiation puts the most subtil to their shifts what to think if a Worm or a Mouse should chance to eat some of the Wafer some conceit that Christ altogether leâ—ves the Wafer others think he doth not but the Mouse eats the flesh of Christ Loâ—â—aâ—â— that is the great Doctor of all and undertakes to reach all professeth he knowâ—â—ot what the Mouse eats Deus novit but how ever it be he must do penance forty days that suffered this to be done and if the poor Mouse can be found she must be burned and buried under the altar others more tender will have her ripped and if the Wafer can be found to be carefully preserved until it consume of it self but if the Priest will eat it it is a high piece of service specially if he be fasting One of the Kings of France which to this day receive the Communion under both kinds asking his clergy why others might not receive so as well as he had this Answer that Kings were anointed as well as Priests and therefore he might have the cup as well as they for that Text bibite ex hoc emnes Math. 26.27 was only spoken to the Apostles as Apostles not as believers and therefore priests may haâ—e the cup but not the people is their doctrine When these reasons are weighed and the Commandement of Christ examined the parts of the institution well studied it may be said to the Church of Rome for all her reasons which are altogether void of reason that she hath made void the Commandements of God through her tradition For this Rome is condemned of the Reformed Churches of Helvet Art 21. of Basil. Art 6. of Bohe. Art 13. of France Art 36. of Blâ—g Art 35. of Ausp Art 2. of Sâ—â— Art 14. of Wirt Art 19. of Irel. Art 97. of Scot. Art 22. of Eng. Art 30. the Articles itself is Art 30. Of the Church ofEngland THe cup of the Lord is not to be denied to the lay-people for both the parts of the Lords Sacrament by Christs Ordinance and Commandement ought to be Ministred to all Christian men alike Quest. 3. Whether kneeling be a gesture lawful to be used at the Communion Before we positively Answer this Question we shall premise 1. There is no gesture in Scripture enjoyned we find our Saviour instituting it with bread and wine we find the Saints often using it with great eagerness and Saint Paul perswading to a holy doing of it with great earnestness but in what gesture it should be taken they all remain in silence 2. That our Saviour sat nor All the Evangelists that mention our Saviours sitting do it by a word that signifies lying the common gesture of the Iews both at that time and long before It would be an odd â—ight with us to see 6 or 7. beds cast down and the Communicants lie upon them one leaning upon anothers breast as Iohn did on Jesus Iohn 13.23 which gesture was ordinary among the Iews Ezek. 23.41 and Amos 2.8 for which cause they plucked of their shoes and washed their feet before they did eat But how came our Saviour to sit or lie since in the institution of the Passeover he ought to have stood and the Iews also Exod. 12. How or when this alteration was made or whether made by Ezra or no we have no certainty yet in regard that standing is not enjoyned in the repetition of the Law the Church altered standing into lieing signifying their rest obtained which was used also by our Saviour 3. What gesture soever he used binds not without his precept and for this we have none we conclude then kneeling to be lawful For 1. It is a decent gesture where there is no particular act required in Scripture it is most lawful for us to betake our selves to general precepts In the case in hand being there is no gesture required our Saviours sitting binding us no more then his receiving in an upper chamber or after Supper doth we may betake ourselves to that
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
and received as the word of Christ which other Scripture is as well as the Psalms But 3. Because of all Scripture the Psalms are of most generall use as having in them the greatest variety of doctrine the most fervent and working motives to godlinesse and piety and 4. Because of all the Scripture they were usually most if not only sung they were in a special way chanted by the Saints and sung by the holy men under the Law which besides the Spirit of God who by David did compose those Psalms suitable to be sung was occasioned from those holy raptures that by experience believers felt in themselves in the using of them arising upon the variety of Doctrine that was naturally perceived to be in them and flow from them but of these things more at large when vve come to handle that Ordinance of singing in particular CHAP. III. HAving opened the Text we shall now by the assistance of him whose word is to be spoken of come to the drawing out of such truths as shall and may serve for firm pillars whereby the true Christian and sober Saint may stand upright against and in despite of the storms and blasts of all contrary Doctrine Our purpose is to speak of the nature of and to defend the Churches practise in those effectual and grand Ordinances viz. the Word Sacraments and Prayer the Conduit Pipes to convey the water of life to the languishing and thirsty soul though some in this Age surfeiting through plenty account them but as puddle and to be shunned by men As a foundation and ground to the whole Discourse we shall therefore handle this point of Doctrine from the words in generall That it is a Duty incumbent upon all persons to have knowledge of and to be well acquainted with the holy Scriptures The word of Christ is the unum necessarium that one thing needfull for a Christian in this earth and in his passing or travelling toward heaven indispensably necessary as a guide to direct him as light to comfort him and as armour to defend him Ephes. 6.17 Psal. 119.105 Psal. 19.7 In the opening of this doctrine we shall observe this method 1. Show what knowledge it is that lies upon all Christians as a Duty 2. What it is to be well acquainted with the Scriptures 3. Give other Scriptures for the proof of the point 4. Demonstrate the truth of it by reasons drawn from Scripture 5. Discover some causes that hinder the knowledge of the word in our days 6. Draw some Corollaries 7. Resolve some Questions This shall be the Order that we will follow and the God of Order cause his blessing to go along with it that it may effectually teach us how to order our Lives aright towards God and towards man in these irregular days of ours SECTION I. VVHen Christ had ascended up on high and led captivity captive he gave gifts to men Ephes. 4.8 which gifts did vary and were more or less according to the good pleasure of him that ruleth all things Every man hath not knowledge alike and no man knoweth all things he that knoweth most knoweth but in part 1 Cor 13.12 According to the Order God puts men in he will give five two or but one talent and no more some things lie hid from the wisest and other things God will have the lowest of men find out he hath given his word universally to all that by it all may know their duty and he is a wise man which knoweth that There are three things that every Christian must indispensably know in Scripture 1. All necessary truths God will be offended if they know not how to be good Christians not if we be not good Disputants We are to know that God is a Spirit And they that worship him must worship him in Spirit and in truth John 4.24 that he is a hater and punisher of sin Rom. 1.18 that Jesus Christ is the Son of God and the Saviour of the world Acts 9.20 Acts 5.31 c. From the knowledge of these and the like things there are none excepted they are indeed the ground work of all Religion and God will be angry if men know them not 2. All profitable truths It is necessary for men in health strength and wealth to lay up some comfortable provision against the days come wherein they shall say I have no pleasure in them Texts that can mitigate sickness suppress doubts and keep off despair conduce much to a Christians being and his well being also The mysteries of Daniel will not afford so much comfort to a drooping soul as the great mysterie of godliness What time thou art afraid trust in God Psal. 56.3 Remember Happy is he what case soever befals him that hath the God of Iacob for his help whose hope is in the Lord his God Psal. 146.5 God may bring thee through the fire and refine thee as silver is refined and try thee as Gold is tryed Zach. 13.9 Meditate therefore upon the Faith and patience of the Saints Rev. 13.10 and upon the end of the Lord Jam. 5.11 3. All Relative truths i.e. to know those things that God hath given a man in charge in reference to that particular calling or relation that God hath given to him or put him in A Father must know his Duty for he shall answer for his failings in that particular the Magistrate his the Minister his the people theirs God will punish Eli for his failings as a Father 1 Sam. 3.13 Saul for his as a Magistrate 1 Sam. 15.26 Nadab and Abihu for theirs as Priests Lev. 10.2 The people for theirs Mal. 3.8 9 10. Eonus Civis sed malus homo it is one thing to be a good Christian and another to be a good Father be both or if thou be not thou mayst be saved yet so as by fire 1 Cor. 3.15 that is as a man that hath his house and his goods burned may yet escape with his life so thou mayst be brought to heaven but not in that comfortable and joyfull condition which thou mightest hadst thou filled up all thy Relations according to the duties enjoyned thee by the word But of these there may be and is a twofold knowledge 1. A speculative or a head knowledge a knowledge that goeth no further then the brain old Eli might know wâ—â—t he ought to have done The word of Christ may be in a mans brain and there it will speed no better then the seed that was sown in stony ground Matth. 13.5 wanting depth of earth A head-knowledge will but encrease our guilt and that will increase our misery for he that knoweth his Masters will and doth it not shall be beaten with many stripes 2. An affective or heart-knowledge Theologia est scientia affectiva directiva which goes down to the affections and causes a man to walk and to do according to that which he knows Blessed is he that keepeth the sayings of the prophesie of this Book Rev. 22.7 This is to
they dye like men Psal. 82.7 and after death commeth judgement Heb. 9.27 2. Ministers must read the Word St. Paul seriously pressingly exhorts his Son Timothy to give attendance to Reading 1 Tim 4.13 It is the Scriptures that he professeth he is come to open therefore his heart and breast above all mens should not be shut against it He cannot execute the Office of an Ambassadour that is ignorant of the Nature of his Commission nor he of a Divine that is not wel read in the Word of truth God in some sence never gave his Pleâ—â— potentiaries to a Minister but the Scripture always is proposed for this Rule he must be therefore an Aâ—ollos mighty in the Scriptures Acts 18.24 His calling is to draw men from darknesse into light from the power of Sathan to the power of God Act. 26.18 The light therefore of the Scripture ought to be in his hand constantly and the Gospell which is the power of God ought to be in himself powerfully 1. That he might Preach the Word boldly 2 Tim. 4.2 Prudently Eccles. 12.10 11. Aptly 1 Tim. 3.2 Savingly 1 Tim. 4.16 2. That he may pray servently Iames 5.14 15 16 17. 3. Administer the Sacraments purely 1 Cor. 11.23 4. Visit the sick comfortably Iam. 5.14 5. Convince the gain-sayer strongly 1 Tit. 9. 6. Reprove and admonish the Offender meekly 2 Tim. 24 25. 7. That he may save himself and all that hear him Eternally 1 Tim. 4.16 3. All people must read the Word No person is exempted of what degree quality or condition soever high or low rich or poor Male and Female ought to perform this duty Every one must let the Word of Christ dwell richly in them that would dwel with Christ enjoying those Riches that shall never fly from them the truth of this appears from what hath been spoken in the proof of the Doctrine yet by way of supplement let us adde 1. The rich and high ones of this earth must read the Scriptuâ—e 1. That they may not set their hearts on riches Psal. 62.10 2. That they do good to the poor 1 Tim. 6.18 especially toward the poor Christian Gal. 6.10 and that he might do both bountifully not grudgingly 2 Cor. 9.6 7. 3. That they be not high-minded 2 Tim. 6.18 4. That as God hath blessed them above others they might go in holynesse and devotion before others Matth. 5.16 5. That their works of charity might be suitable to their plenty 1 Pet. 4.9 10. 6. That they might not oppresse the poor Isaiah 1.17 7. That they may render to all their dues Rom. 13.7 8. That they might be rich toward God Luke 12.21 Laying up for themselves A good Foundation against the time to come that they may lay hold on Eternall life 1 Tim. 6.19 2 The poor and low ones of this Earth must read 1. that they may never distrust Gods goodnesse to themselves and their posterity Gen. 48.15 16.2 that in patience they may possesse their souls neither grumbling against God Iames 5.10 11 nor grudging or envying any man Psal. 37.1 3. That they might with the stronger faith pour out their desire before God for things they stand in need of Psal. 42.8 4 That a Momentary affliction may work for them a more Eternall weight of glory 2 Cor 4.17 5 That they be not false accusers Incontinent fierce despisers of those that are good Traytors 2 Tim. 3.3 4. Again 1 All the male-kind must read it 1. For they were made according to Gods image which consisteth in knowledge righteousness and true holinesse which the Scripture worketh in men Ephes. 5.26 27. 2. That they may admire Gods wisdome goodnesse and greatnesse in making all creatures for his use Psal. 8.6 3. That they may use all those gifts to his glory which he gives to them 1 Corinthians 12.8 4. That they might not be drawn aside by the flattering tongue of a strange woman Prov. 6.24 5. That they might be temperate and sober in the use of all Gods creatures Ephe. 5.18 6. because the Scriptures were written to them It s written to Fathers 1. Iohn 2.13 to young men to little Children v. 14. It s written to old men and young men therefore they must read it as an Epistle sent to them from God for the ordering of others and cleansing and purifying themselves 2. All the Female kind must read it the weaknesse of woman should be a spur to excite them to the knowledg of the word of truth I have read of one Catharina Alexandria who during the persecution of Christian Religion An. 309. did so rationally refuse the practises of Heathens and Infidels against the faith of Christ that she caused severall of the wisest of them to subscribe to its doctrine and turn Christian their most accute reasons being blunted with that divine wisdome which appeared in that virgins tongue But to proceed that sex is to study the Scriptures 1 That they may continue in Faith and Charity and holiness with sobriety and be saved by Child-bearing 1 Tim. 2.15 2. That they may so demean themselves as may give no occasion to any to be enticed or drawn after them Gen. 14.1 2.3 That they provoke not the Lord to anger through pride haughtinesse and disdaine Isa. 3.16 4. That they may keep within those bounds God hath set them and not exercise authority over the man as to preach c. 1 Cor. 14.34 1 Tim. 2.11 12. SECT 2. WE are now to give some directions touching and about Reading and they shall be 1. Before Reading 2. In Reading 3. After Reading By these as by three doors the Word of Christ enters in and dwels 1. Before Reading 1. Pray that God would give knowledge to understand his Word It was Davids Petition Open thou mine eyes that I may behold wondrous things out of thy Law Psal. 119.18 the naturall man cannot see the things of God 1 Cor. 2.14 The Spirit of God must make us to understand the things of God In his Word there are many things hard to be understood and in them we may easily miscarry there are also many things plain and they have a further reach then man can at the first perceive Let God be called upon therefore that he would open thine eyes and cause thee to understand the meaning of the Holy Ghost The Saduces did read and yet erred in that great doctrine of the Resurrection not knowing the Scriptures 2. Pray that thou mayst profit by the Word Read not Scriptures to put off time but to prepare for Eternity it is best for thee to desire this if thou profit not by Reading thou shalt be on the losing hand if it do thee not a great deal of good it will do thee much hurt if it dot subdue thy sin it will increase thy punishment Study not therefore the Scriptures to fetch thence curious and sinfull questions the forerunner of Heresie Tit. 3.9 10. but to increase thy spiritual wisdom Even to know God and his
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
Church because of it when men have spent their lungs in disputing they shall be forced though in broaken expressions to confesse that uniformity in doctrine and worship becomes the Church as Jwels become a bird or ornaments one to be espoused It was to obtaine this that the Common-prayer was composed and it was apparent that the act of removing it was but the midwifery to confusion and disorder both in Church and state it helps the weak who are not prompted in that duty of prayer it puts boundarys to the prompt that they be not extravagant in prayer it restrains them that are uncharitable in prayer and is a platforme unto all to prayer 8. From that universal practise hath been in all the Churches of the Saints let the Scripturs be viewed the History of the Churches whether under the law or Gospel whether old or them that now are from Calvins study to Knoxes reformation the Father and Grandfather of the Guisels and the use of set formes is accounted lawfull and practised the Church of England hath a Collect for the day which once a year is to be used in her service The Church of Israel had a Collect for her tithe which ought to have been used once in three years in her service Deut. 26.12 13 14 15. Jesus taught his disciples to pray as Iohn taught his but our Saviour taught his disciples by a set forme It is therfore more than probable Iohn also taught his by the same way 9. From that stop and tye that it puts upon factious fiery and seditious spirits what fruit we have reaped from some mens prayers is not unknown and what burnings murthers and plunderings hath followed upon that liberty given to men to preach and pray this age hath cause enough to lament Now it would shame men to pray according to the Common-prayer in the deske call for the contrary thing in the pulpit or speak against it in the chamber this makes some to keep their mouths open to raile they will not bow the knee to pray least their Hypocrisie should appear to all prophane men as their folly and disloyalty appeares to sober men 10. From that opposition that is made by all sorts of Hereticks and factious spirits against it one drew an argument to prove the Christian religion to be good because such a monstruous Tyrant as Nero hated it Let the whole rabble of Hereticks be spoken withall discourse with men that throw off God and deny the holy Trinitity renounce the doctrine of faith Baptisme and of Judgment go into the societys of them that are of all religions of no religion and with one consent they inveigh against this book of Common-prayer which to me is an argument that there is nothing frothy vain or empty in it for if so some giddy religion or profession would love it were it but for that It is easily to be seen that every sect sends out a squadron to fight against the Common prayer being commissioned to burne and slay at the head of which army in querpo march the Guisel who differs from the other as the Captaine from his company he being more neat spruce and gallant then they are all their motions actions gestures are according to his command their arguments that they bring against God against the ministry against baptisme against Common-prayer are such as he hath forged out for them as in some measure hath been before demonstrated 11. From the direfull sad effects that have hapned in the Church since its removall what bloodshed battels treasons Heresys burnings murthers animositys contentions wrath sedition variance darknesse followed upon its crucifying is too large here to be inserted yet written in indelible characters in the hearts faces and families of orphans and widows It is true much of this was seen before the publication of the Act for its abolishment by which as they supposed it was quite killed but the cheif of these was not seen untill the strength of it was abated and its power and honour lessened by the fury of discontented persons and madness of a giddy multitude who threw the first stone at it and at its defenders and supporters under the notion oâ— a reformation 12. From the nature practise and actions of those men who more eminently persecuted and opposed that book those disgracers of religion those changers of religion those scandalers of religion those novices of religion oppugners of religion haters of religion hinderers of religion underminers of religion Inventers of religions under a pretence of stickling for religion were the persons who called through the open sepulchers of their throats and pestilenital ayre of their rotten lungs Crucefie it crucifie it which denotes its excellency glory and Innocency truly leading 1. To Order 2. To Uniformity 3. To Edification Otherwise it had been never opposed by such a headlesse confused and prophane generation 13. From the fondnesse weaknesse and emptinesse of those arguments that the adverse party bring against it When their passionate expressions their scolding language their vaine and unbeseeming Jeares their scurrilous language their bitter invectives are taken and drawn out from their works their reasons and arguments may be blown away and broak as easily as boys break bubles from a walnut shell They may be reduced unto these cheifly 1. It s affinity with the Masse It hath so near a relation unto this according to the fond conceits of some that they call it the Masse unto which we shall give this breif reply 1. That we shall not strive about words a fault with which this age may justly be taxed if by Masse they mean the word Masse we shall not long dispute let them call it Hacum Glivan Boma words that are insignificant as by many leaâ—ned the word Masse is thought to be for that is not ground sufficient to create a quarrel 2. But if by masse they understand any Idolatrous or unlawful service sinfull petitions any prayers to Saint or Angel any countenancing of purgatory the Popes Infallibility Auricular confession we deny that it is Mâ—ssâ— and except they can shew these things to be in the Common-prayer they but discovâ—r their own ignorance malice uncharitablenesse and stubornnesse in opposing a book for mantaining those things which it utterly disowns and for having in it such things which cannot be found 3. Granting its affinity with masse it cannot thence be rationally inferred that the Common-prayer is to be disused for so farre only the Common-prayer agreeth with the Masse as the Masse agreeth with the Scripture and so farre the Masse it self is not to be contemned since truth can never be disowned though spoken by the Devil but the spirit of God who is the Author of it must also be slighted which is the reason why we embrace truth from Heathen writers from Fabulous Poets and so farre as true make use of them in pulpits and in Sermons 4. Besides it was never in the thoughts of the Reformers of the Church of England