that account is never in the least insinuated this therefore Principles of love p 44. saith Mr. Baxter to his dissenting Brethren you may observe that no one Member is in these Scriptures or any other commanded to come out and separate from any one of all these Churches as if Communion with them in Worship were unlawful and therefore before you separate from any as judging Communion with them unlawful be sure that you bring greater reasons for it than any of these recited were And to confirm this Answer it deserves to be considered that we find in the New Testament express injunctions directed to the whole body of the Christian Churches requiring them to refuse Communion in their private conversations with such persons or to renounce familiarity with them not to company with them 1 Cor. 5.9 Not to eat with them v. 11. To mark them who cause divisions and scandals contrary to the Doctrine which they had received and avoid them Rom. 16.17 To withdraw from every Brother that walks disorderly Thess 2.3 6. To have no company with them that they may be ashamed v. 14. We also find the Angels or Officers of the Church oft blamed for this neglect by Christ and his Apostles as in the case of the Incestuous Person the case of Pergamos and Thyatira where they were suffered who taught the Doctrins of the Nicolaitans of Balaam and of Jezebel that is both spiritual and carnal fornication This I have against thee O Thyatira that thou permittest Jezebel Vid. Synops in locum quod eam non coerces censuris Ecclesiae that thou doest not execute the censures of the Church upon her this against thee O Pergamos that thou hast those who teach the Doctrine of Balaam whereas thou being the Angel of the Church shouldst have fought against them with the Spiritual Sword as did the Angel who resisted Balaam because his way Numb 22.22 23. Hebr. 12.15 was perverse before God We find them call'd upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to execute the Office of a Bishop by looking diligently that no such persons be among them and warned of the great danger that the Whole lump might be exposed to by such Soure Leaven We lasty find our Saviour praising the Angel of the Church of Ephesus that he could not bear them but never do we find our Lord or his Apostles calling the People to come out from them or to be separate but only in such cases as did oblige them to touch the unclean thing 2 Cor. 6.17 that is to joyn in their Idolatries or partake with them in their Sins From which Considerations Rev. 18.4 it follows as Estius well notes that the Governors of the Church which tolerate Such Persons in the Church offend and that the People who use familiar converse with them do likewise offend but it by no means follows that they who do perform the publick duties of Religion where they are present do offend and as the Reverend and Learned Dr. Unreas of Sep. p. 217. Stillingfleet well notes There be many Reasons to break off private familiarity which will not hold as to Publick Communion and which may render it the Christians duty to do the first and not the latter For our Communion in Publick is a thing which Chiefly Respects God and is a necessary duty of his own appointing the benefit whereof depends upon his promises and all the Communion we have with other men therein is only that of Christ and his Apostles with Judas at the Paschal Supper joyning together for the performance of a Common Religious duty But private familiarity is a thing which wholly respects the persons we converse with it is a thing of meer choice and of much danger it being hardly to be imagined without approbation at least if not imitation of their wickedness And to this the concurrent judgment of the Old Nonconformists who did not think this want of Discipline sufficient cause of separation from Communion with us for having laid this as a foundation that no man ought to separate from a true Church requiring nothing sinful of him Grav confut p. 18. in order to Communion with them they add that altho it were Granted that we wanted both the exercise of the Churches Censures and some of those Officers which Christ hath appointed to exercise them by yet might we be a true Church notwithstanding as there was a true Church in Judah all the days of Asa and Jehosaphat yet was not the Discipline reformed there till the latter end of Jehosaphats Reign The Church of Corinth was a true Church even when the Apostle blamed them for want of Discipline the Congregation of Samaria is called a Church before the Discipline was established there and even in Jerusalem there was a famous visible Church of Christ long before Sundry parts of the Discipline for want whereof they condemn us were established there yea it is evident that by the Apostles themselves divers Churches were Gathered some Good space of time before the Discipline was setled or exercised by all which it is manifest that howsoever those parts of the Discipline which we want be necessary to the beauty and well being and perservation of the Church yet are they not necessary to the being thereof but a true Church may be without them 2ly They add Ibid. p. 51.52 That it doth not belong to private persons to set up the Discipline of the Church against the will and consent of the Christian Magistrate and Governors of the Church yea they declare that in so doing they should highly offend they are bound saith Giffard P. 59 95 100 101 102. by the bands of Conscience and the fear of God from presuming to take upon them publick Authority And if so it is evident that they cannot chuse Pastors for themselves and set up other Churches and Church Governors to exercise the Churches Discipline because they do conceive it is neglected by the Christian Magistrate and other Governors of the Church Yea lastly let me ask our dissenting Brethren if on account of this supposed neglect of Discipline they think themselves obliged to desert Communion with the Church of England whether will they go The Church of Rome they know besides her other errors is more Guilty of this crime than we men may be any thing in their Communion provided that they be not Hereticks and still be owned as Genuine Members of their Church The rest of the Reformed Churches are as loose as we their Members Generally are as corrupt in manners as ours are the same may be affirmed of the Eastern Churches they therfore must acknowledge that they cannot lawfully maintain Communion with any other Church on this account and that there always was even since the reformation a necessity of separation from all Christian Churches in the world for this neglect of Discipline or that they notwithstanding this supposed neglect may hold Communion with the Church of England now have
they not just reason to suspect that opinion which will force them to deny Communion with all the Churches of the world besides themselves and that not on the score of any Idolatrous Worship exercised by them or of any false doctrine required to be assented to as the condition of Communion but barely on the account of some supposed defect as to her Discipline 2ly Have they not reason to suspect the truth of that opinion which will render Union and Communion with any of the Reformed Churches beyond the Seas a thing unlawful and as things do now stand impossible For as the Reverend and Learned Dr. Vnreas of separ p. 190 191. Still doth put the Question Do we want Discipline And do not they in other Churches abroad The Transylvanian Divines in their discourse of the Union of Protestant Churches declared that little or none was observed among them Irenic Tract p. 55. will they then separate from all Protestant Churches Will they shut them out from any possibility of Union with them For what union can be justifyable with those whose terms of Communion are unlawful since Union supposeth such a Communion of Churches that the Members of one may Communicate in another or if they notwithstanding this defect can hold Communion with them will they be so unjust as not to allow the same favor and kindness to their own Church 3ly Have they not reason to suspect that doctrin which is so like to some of the old Heresies or Schisms exploded by the Church of Christ that 't is not easie to perceive a difference betwixt the principles of our Dissenters and those which moved those condemned Schismaticks to separate from the Communion of the Church Vide Petav. ad Haer. 59. Novat p. 226. 227. For tho I cannot exactly Parallel them with the Novatians who did not properly desert the Church because she did not exercise the power of the Keys upon Offenders but because she afterwards admitted them upon Repentance and so they did not separate on the pretence of the defect of Discipline but on pretence that the Church exercised a part of Discipline which did not properly belong unto her Meletiani nolentes orare cum conversis Schisma fecerunt Aug. de Haer. c. 48. Epiph Haer. 68. §. 2. Luciferiani poenitentiam clerici post ordinem in Ecclesia gradum acceptum lapsis denegant Dan. in Haer. 81. p. 2â—9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Eccles Hist l. 6. c. 45. nor yet with the Meletians and Luciferians who did not separate from the Church because Offenders were not censured by her but because after Censures executed the lapsed Clerks were readmitted to their Stations in the Church and who with the Novatians did without cause pretend corruption in the Churches Discipline whereas I fear there may be too much cause to Charge our Churches with defect of Discipline yet will not these disparities excuse them wholly from Communion with them in their Schism For 1. 't is certain that the Novatians did separate out of zeal for the purity of Ecclesiastical Discipline and yet Dionysius of Alexandria tells the Author of that Schism that he had better have suffered any thing than thus to have made a rent in the Church and therefore he had better suffered a defect in the Purity of Discipline now this comes home unto the case of our Dissenters 2ly The Meletians would not pray with the lapsed after their renovation by repentance therefore separated from that Church which did so they therefore must divide upon presumption that the Church was polluted by Communion with them and that her Discipline required their separation Com. in August de Her p. 161. Epiph. Haer. 68. §. 3. and therefore as Danaeus notes from Epiphanius this Schism spread it self among the Monks Praetextu severioris cujusdam in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disciplinae zeli in Deum Majoris under pretence of zeal for God and severity of Discipline against those who denyed him Com. in August Haer. 50 p. 169. Epiph. Haer. 70. §. 1. p. 812. contr Epist par l. 2. c. 10.21 3ly As for the Audians since as Danaeus saith from Epiphanius propter hominum vitia caetum Orthodoxae Ecclesiae deserebant they left the Church for the vices of those that were in it as for the Donatists since among others this was their peculiar tenet that no wicked person was to be tolerated in the Church no tares continued with the wheat and that those Churches were not to be communicated with which did not cast them out because they were defiled by Communion with them as appears fully by St. Austins disputations against the Donatists and more especially by his three Books against Parmenianus the Donatist I see not how our Brethren will be able to Escape their condemnation That altho excommunication be the Duty of Church Officers Prop. 7. and they are by the Author to the Hebrews strictly required 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look diligently that none among them fail of the Grace of God Hebr. 12.15 16 that there bo no root of bitterness springing up among them by which many may be defiled that there be among them no Fornicator or profane person yet is not this a duty necessary to be exercised at all times on all Offenders in all Conjunctures but only when it is likely to do more Good than hurt and therefore is the exercise of the power which the Lord hath given them for edification and not for destruction For all Agree that Affirmative duties do not bind ad semper for tho that which is evil must never be done yet that which generally considered is good may sometimes be omitted especially when it is only Matter of Discipline and when the danger of exercising of it is greater than the hope of doing good thereby Upon the equity of which case it is determined by the Canon Law that a Kingdom a Corporation a Community or Body Politick ought not to be excommunicated nor in the whole New Testament do we find any Rules or Precepts for the Excommunication of such multitudes Now the harm our Church might suffer by the strict exercise of these her Censures in this age of General looseness upon all Offenders even those of highest Rank and quality among us is threefold 1. That hereby they may be exasperated against the Government and Office which inflicts these Censures and be induced to use their power to undermine and overthrow it and to set up her enemies upon the Ruins of it 2ly That they may some of them be tempted to fly off from her government to one of the two potent factions now among us and so may strengthen them and weaken us Or 3ly That being Sceptically or Atheistically inclined as practically we are sure the wicked of our Nation are and have great cause to fear too many of them are in speculation also they would but rally on the execution of these censures and we
the Sadduces were also Members of the Sanhedrin and were then numerous and powerful in that Assembly as we may find Act. 4.1.5.17 and so there is no Reason to conceive the Scribes and Pharisees should signify that whole Assembly 2ly Throughout the whole N. Testament where ever this great Assembly is spoken of the Chief Priests Elders and Rulers are reckoned as a part thereof as you may see Matt. 2.4 16.21 21.23 26.47 59. 27.1 12 20 41. Mark 11.18 Luke 24 20. Joh. 7.32 45. Act. 4.5 6 23.5.17 24. here therefore being not one word of Chief Priest Elders or Rulers of the Jews it cannot rationally be conceived that Christ here speaks of the great Sanhedrin Wherefore the Scribes and Pharisees must signify the Doctors or Publick Teachers and Expounders of the Law of Moses to the people Accordingly we in the following Verses find that they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Guides v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teachers v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leaders v. 16 24. are said to have the Key of the Kingdom of Heaven and to shut it up against Men v. 13. Luke 11 52. to bind heavy Burthens on others by their Teaching v. 4 and misinterpret the Law of Moses v. 16 22. Lastly we find them sitting in the Temple to resolve Questions of the Law Luke 2.46 Their sitting therefore in the Chair of Moses must import their Teaching and Expounding of his Law 3ly Observe the thing commanded viz. to observe and do all that they did command together with the reason of it viz. because they were the Authorised Teachers and Expounders of the Law of Moses they sit in Moses Chair 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore whatever they command observe and do Where the Words all things are not to be restrained to such things only as were contained clearly in the Law of Moses and taught the people from the clear Letter of that Law for this ascribes to them no more Authority then any other private Jew might challenge who sate not in the Chair of Moses since what they clearly proved from this Law was to be done by all that owned the Jewish Faith moreover there were many things which by the Law were not sufficiently determined as v. g. the length of a Sabbath-days journey the tything of their pot herbs c. and yet these things were fit to be determined that the people might be at some certainty concerning them and therefore in such cases our Lord may rationally be supposed to command obedience to their Constitutions And 3ly from the fourth verse we may learn that even when their heavy Burthens and Grievous to be born were bound upon inferiors they were obliged if they were not sinful to submit unto them for they being in the number of the things commanded by them what could exempt inferiors from doing and observing them according to our Lords Command if they were lawful to be done Wherefore in cases of like Nature all Christian people ought to observe and do what is commanded and established by Ecclesiastical Superiors to whom the Office of Teaching and Interpreting the Laws of Christ is legally committed tho their Commands prove sometimes heavy Burthens and Grievous to be born provided that they be not sinful that is forbidden by that Law which they are Authorised to expound and teach And thus I have produced the Practice and Injunctions of our Lord. Now to apply them to my purpose hence I infer § 11 That corruptions allowed taught Iâ—â— 1. and practised in a Church if are no sufficient grounds of Separation from the Communion of that Church provided that the Members of it be not required as a Condition of Communion with them to do teach practise them or to prosess that they are not corruptions Our Saviour and his Disciples acted as Members of the Jewish Church albeit great and manifold corruptions were allowed taught and practised by the Ruling Members of it as v. g. they had made false imperfect and corrupt Glosses on the Law Matt. 5. had made false Rules touching the observation of the Sabbath and such as were repugnant to that Precept or Declaration of the God of Heaven I will have Mercy and not Sacrifice they taught false Doctrines about Oaths Matt. 5.23.16.22 which made them who did practise according to their teaching Guilty of evil speaking and false swearing They transgressed Matt. 15.3 6. and made the Commandments of God of none effect by their Tradition They laid aside the Commandments of God for their Traditions Mark 7.8 they worship'd God in vain teaching for Doctrines the Commandments of Men Ibid. v. 9. and many things of a like Nature they held They by their Merchandise had made Gods House of Prayer a Den of Thieves Matt. 21 13. And lastly among them their Rulers and Church Officers were Sadduces Matt. 16.11 and upon these accounts Christ cautioned his Disciples against the Doctrine of the Sadduces and Pharisees advised the people to beware of the Scribes and Pharisees Mark 13.35 and to take good heed what they heard But then both he and his Disciples met with these Scribes Pharisees and Sadduces in the same Temple joyned in the same Prayers unless our Saviour was daily in the Temple but never went to publick Prayers and in the same Solemnities not separating themselves or setting up any more pure Communion nor calling the multitude to separate from the Assemblies of these Men or to come out from among them and to renounce Communion with them on the account of their erroneous Doctrines those Grievous Burthens which they did impose those many Rites and Ceremonies which they had added to the Law of Moses But on the contrary he carefully commands the Leper to repair unto them and consequently to submit unto the Ceremonies concerning his Purification which they had added to the Law in that particular and chargeth both the multitude and his own Disciples to submit to all their lawful Constitutions and Injunctions Moreover Christ was a Member of the Synagogue at Nazareth Matt. 13.56 58 Luke 4.29 as we have shewed already and yet what kind of men they were we may learn from their stupendious Infidelity their Proneness to take Offence at Christ and their attempt to cast him down a Precipice I see not what in the World Harm part 3. p. 123.124 saith Dr. Leightfoot our Separatists who withdraw from the publick Worship in our Congregations can say to these Examples For was not their publick Worship in the Temple and in their Synagogues as corrupt as ours is pretended to be in our Congregations was not the people of Nazareth as corrupt a people as most Congregations now are and yet saith he in all the Scripture we find not that either any that were Holy indeed or any that took upon them to be Holy no nor he that was Holiness it self did separate or withdraw from the Service of the Congregation tho 't is apparent that they
neglect his Imployment at home and Travel up to Jerusalem at a charge double or treble to the charge of the Sacrifice which was to be Offered laying all other things aside till that be done this being not declared expresly in the Law of Moses they determined in this case that he that became lyable to any Offering might defer the paying of it till the next Solemn Festival of the three came when all must appear before the Lord at Jerusalem The Law had said thou shalt Reverence my Sanctuary but had not particularly declared in what Actions that Reverence should be expressed they therefore ordained in the pursuance of that general Precept that no Man should go into the Temple to Worship with a Purse a Staff p. 116 117 118. or his Shoes on no Man was to spit no Man to sit there during the time of Divine Service nor use any irreverent Gesture To these we may add the Gizbarin or the three common Treasurers and Overseers of the Temple stock p. 39. and all consecrated things and the Catholikin who were Head Treasurers over them The singing of the Levites Children with their Fathers as our Choristers now do p. 36. p. 53. p. 83 84. p. 96. p. 103 105. p. 108. 119. The suspensive Trespass Offering The Cross upon the Wafer made in Oyl The manner of their Lotteries for the Service of the Priests Their Publick and private Prayers and their Worshipping in time of Prayer the way of discovering the New Moon before their Feast p. 122 123. p. 138 139. p. 174 175. p. 180 181. p. 189. and giving notice of it The manner of saying the Aegyptian Hallel and the manner of conveying the Scape Goat and giving notice of it when done The Branches of Pome-Citron used at the Feast of Tabernacles and the Psalms then sung Lastly the time place and person for reading the Law at the Seventh year All these to omit many more of the like Nature were things needful or at least useful to be determined and yet the Law of Moses hath said nothing of them If therefore notwithstanding any Precepts forbidding the addition to the Law of Moses or the exactness of the Prescriptions of that Law the Rulers of the Jews found cause or at least thought themselves impowered to appoint and to determin of these things why may not Christian Magistrates and Governours use the same Power in the Church of Christ If doing this was no derogation from the fidelity of Moses in writing of the Jewish Law why should we think that doing matters of like Nature is any derogation from the fidelity of Christ in giving us that Gospel which is stiled the Law of liberty Answ 3 3ly Certain it is Christ hath done what this objection doth assert his faithfulness obliged him to do viz. He hath not in the Writings of the New Testament given us a perfect Rule which clearly and expresly mentions all Ceremonies which are needful to be used in his Service or hath determined all things indifferent in their own Nature but disjunctively necessary or after which way or manner we must Act continually in the performance of his Worship For instance He hath said nothing of the time or place where and when he would have us to Assemble for his Worship or of the Ornaments of the place or the disposal of the Seats for Priest or People or whether Men should Sit or Stand during the hearing the Word Read or Preached or of the Number which should Assemble at one place or be under the care or the inspection of one Pastor nor how long we shall continue so Assembled and when the Solemnity shall be dismist And yet he who commands us to Assemble for his Solemn Worship must command some Number to Assemble with some Minister in some place and at some time He hath enjoyned Publick Prayer but he hath not determined whether we must Pray in a set form of words or only in words premeditated Or 3ly without Antecedent Meditation what we shall say or whether we shall Pray in words composed by our selves or prescribed by others He hath not told us who shall pronounce the Prayers whether the Minister alone or whether the People may not bear a share in the performance of that duty by saying with or after him or by responses or alternate sentences as was the Custom in the Jewish Church He hath not told us how oft we shall meet publickly for the performance of this duty whether every morning and evening Wednesday and Friday or only on the Lords day He hath appointed the Scriptures to be read in our Assemblies but then he hath not told us who shall be appointed for that work whether a person shall be Ordained for that Office as in the Latin and the Eastern Churches or a Clark as it is usual in our Churches whether Scripture alone may be read there or the Epistles and writings also of Pious Men as in the Primitive Church they did He hath not told us what Chapter or what Book we are to read or in what Method or how much whether in the Old or the New Testament or what Translation shall be approved by any Church He hath commanded that his word be Preached in our Assemblies but hath not plainly told us who alone shall Preach whether ordained persons only or also gifted Brethren whether with License or without nor in what Method whether by Doctrine and use or any other way whether with Study or without whether by chusing of a Text or only chusing of a Subject to discourse upon whether with Notes or only by the help of Memory whether in a place dedicated to that service or not dedicated whether in a Church or in the open Field nor lastly hath he told us how often nor how long we are to Preach He hath Commanded us to sing Psalms but then he hath not told us whether all should sing together as is the Custom in our Parish Churches or only some as in Cathedrals Whether the Psalms we sing should be in Rythm or Meeter or not whether we should siâ—g with Vâ—â—al only or with Instrumental Musick also nor what 〈…〉 or what Translations of the Psalms shoulâ— bâ— appâ—oved or allowed to be sung in Churche◠〈…〉 we should sing before or only after Serâ—â—â—â— or whether we should do it standing or in the sitting Posture He hath said Go and Baptize all Nations but hath not clearly told us who shall Baptize and in what cases whether the Priest alone or any other Christian especially in cases of necessity whether Baptism shall be Administred to Infants is not expresly said in Scripture but is left to be collected thence by Analogy and rational deductions whether all Infants are to be Baptized or only those of Christian Parents or of true Believers whether with stipulators or without whether we should Baptize in a River Pond Spring Font or Basin whether Infants should be Baptized at Eight days old within a
here not to touch the unclean thing is only to purge our selves from all filthiness of Flesh and Spirit as is evident from the context of the words for the Apostle having mentioned the promises God had made to those who did separate themselves and touch not the unclean thing viz. that God would receive them and be a Father to them he infers wherefore beloved let us cleanse our selves from all filthiness of Flesh and Spirit chap. 7.1 So that this Text cannot concern our Ceremonies unless it be asserted that whilst we use them we cannot cleanse our selves from all filthiness of Flesh and Spirit And 4ly The unclean thing here spoken of is plainly the Idolatry of the Heathens as that expression intimates what conjunction hath the Christian who is the Temple of God with Idols to touch this unclean thing is to Communicate with them in their Idolatry by eating of their Idol Feasts in the Temple of their Idols which is saith the Apostle to have Communion with Devils 1 Cor. 10.20 to partake of the Table of Devils v. 21. let us not therefore saith he who have taken upon us the Yoke of Christianity be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drawing in a contrary Yoke with the unfaithful for that the Apostle cannot by the unclean thing mean Marriage with an Infidel is evident because he saith the unbelieving Husband is sanctified to the beliving Wife 1 Cor. 7.14 if then these Ceremonies which we use cannot be proved to be Idols they must be unconcerned in this prohibition To the Argument from the Apostle Judes exhortation to hate the Garments spotted with the Flesh Defence of Dr. Morton p. 437. it is well Answered by Dr. Burges That as a Garment spotted with the Flesh of the unclean was no longer to be hated than till it was washed and being washed might again be used so is it with Ceremonies of indifferent nature which have been defiled 2ly To hate or flie the Garments spotted with the Flesh is only to hate every thing that doth defile tho in the least degree for so the Leprous and Unclean Garments did Hate saith the Reverend Dr. Hammond all the beginnings and the least degrees of impurity and uncleanness when therefore it can be proved that there is any degree of impurity or uncleanness in the use of our Ceremonies then only may this Text be urged against them And 3ly The refusal to Submit unto them tending to Disobedience and Schism and all the dreadful consequences which do follow from them may seem more likely to be forbidden by this Text than our Submission to them in Obedience to Authority Again whereas it is Objected That Christ reproved the Church of Pergamus and Thyatira for suffering Men to teach her Children to eat things Sacrificed to Idols Rev. 2.14 20. I Answer 1. That St. Paul hath taught us that it was not necessary in it self to eat Flesh offered to Idols for the Earth saith he is the Lords and the fulness thereof 1 Cor. 10.28 and so we may sufficiently be fed by other meat and yet he tells us that this meat may lawfully be eaten by the Christian that it is clean to the clean Tit. 1.15 and that 't is only through weakness that it can defile the Conscience and only is unclean to him that thinketh it to be so Rom. 14.14 and he gives free commission to all Men to eat it asking no question for Conscience sake 1 Cor. 10.27 and bids us as it were in flat contradiction to this Objection not to enquire or be follicitous whether the meat we eat have been by others so abused to Idolatry and if the offering of Flesh to an Idol doth not debar our freedom of using it to the sustaining of our Bodies why should the Superstitious use of a Ceremony make it unlawful to be used by others without that Superstition the eating therefore of things Sacrificed to Idols and teaching others so to do which was the thing condemned in those Churches by our Lord was only eating of them in the Idol Temples and at the Feasts of Idols so as to be partakers of the Table of Devils or to commit Idolatry by the participation of them which is so evident from the Context that he who runs may read it For 1. They are there also said to teach their Children to commit Fornication and to eat things offered to Idols Revel 2.14 20. Now all Men know that Fornication in the spiritual sense imports Idolatry 2ly They of the Church of Pergamus who taught her Children to eat things Sacrificed to Idols are said to hold the Doctrine of Balaam who taught Balak to cast a stumbling-block before the Children of Israel that is to Sacrifice to their Gods to eat and to bow down unto them or to entice them by the Daughters of Moab to this sin Numb 25.1 2 3. Lastly The Woman who seduced the Church of Thyatira to commit Fornication and to eat things Sacrificed to Idols is called Jezabel a Woman famous for her promotion of Idolatry Proceed we now to Answer the examples propounded in the Objection And § 8 1. Gen. 35.4 To that of Jacob who caused his Family to give unto him the Ear-rings which were in their Ears I Answer 1. That these Ear-rings were say some Interpreters the Ear-rings which adorned their Gods and so were parts of their strange Gods they were say others Ear-rings in which were graven the effigies of their Gods after the manner of the Gentiles and so they were plain Idols which ought to be abolished they were say others dedicated to some Numen according to the manner of the Syrians and the Phaenicians and so were actual instruments of Idolatry Now what doth this concern the Ceremonies of the Church of England which as she useth them are neither Idols nor instruments of Idolatry 2. Dan. 1.8 To the example of Daniel who would not defile himself with the portion of the Kings Meat nor with the Wine which he drank I Answer that it is on many accounts impertinent 1. Because according to the judgment of Mr. Calvin the pollution spoken of was not a Ceremonial pollution arising from the Idolatrous use of the meats but only Moral and occasional by their being Bates and Allurements to draw him to an irreligious forgetfulness of the service of God 2ly If the pollution was Ceremonial it might arise from a mixture of Meats forbidden by the Jewish Law with others lawful to be eaten and which if he refused he would not have eaten the full portion allowed by the King 3ly Esth 3.2 To the example of Mordecai refusing to bow to Haman 1. If he himself may be believed he did not refuse what he conceived lawful in it self because it was by others abused to Idolatry but because the Worship which by Haman was required was in it self Idolatrous as being Worship proper to the God of Heaven For thus he speaks Thou knowest Lord that it was neither out of Pride nor
to be found among the People of Israel So Christ our Paschal Lamb being now Offered no Leaven of Malice and Wickedness and consequently no such wicked Persons ought to be left in the Church of the true Israelites but wholly purged out of it That the exercise of this Discipline doth highly tend to the Glory of God Prop. 2. and to the credit of Christianity And surely this cannot be doubted by them who know that this alone is that by which the Church can be preserved pure and like unto that God who will have no Communion with the works of Darkness with whom no Person can have fellowship who walks not in the light as he is in the light 1 Joh. 1.7 That this alone can make the light of Christians to shine forth so as to Glorifie their Father which is in Heaven Matt. 5.16 and cause them to shew forth the virtues of him that hath called them from darkness into his marvellous light 1 Pet. 2.9 and that this only can render us able to commend Christianity to others from the prevailing topick of the Strict and Holy lives of the allowed professors of it by which it chiefly was promoted in the first and purest Ages of the Church In nobis Christus patitur opprobrium l 4. p. 140. v. p. 139. 141. That the Name and Doctrine of our Lord is Blasphemed among Heathens Atheists Scepticks and profane Persons by the ungodly lives of its Professors as Salvian sadly doth complain and by finding many who are owned as Christians and permitted to partake of the highest Ordinances and Priviledges of Christians who lead lives worse than Heathens and who were constantly rejected from the Communion of Christians in the best Ages of the Church When if at any time it was Objected by the Heathens that such persons bore the Name of Christians her Answer was they went out from us but they are not of us nor owned or †Just M. p. 70.253.306.308 vid. Tertull ad Scap. cap. 4. allowed of by us but are excluded by the Churches censures or by their voluntary separations which may deserve to be considered The exercise of this Discipline is necessary to perserve the Members of Christs Body from the danger of pollution Prop. 3. This cannot easily be questioned 1. By him who well considers that enquiry of St. Paul Know you not that a little Leaven leaveneth the whole lump 1 Cor. 5.7 purge therefore the Old Leaven from you that you may be a new lump 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the neglected evil may defile the whole Body of the Church say Oecumenius and Theophylact. 2. By him who knows how properly is the shame and punishment inflicted upon others for confess'd or palpable enormities to restrain us from the like practices and how exceeding apt Men are to run into those vices without fear which by experience they find connived at by Superiors As then the Man who was defiled by Leprosie or by an Issue Numb 5.2 3. or dead Body was by Gods command to be removed out of the Camp of Israel that they defiled not the Camp in the midst of which God dwelt so on the same account should the Spiritual Leper when the marks evidently do appear upon him be excluded from the Christian Camp that he desile not that Church in which God dwelleth now as in his Temple It seemeth probable that the exercise of this Discipline is that which will alone preserve the Church Gods Temple Prop. 4. and consequently will continue his presence with her Assemblies by the influences of his Holy Spirit on them in greater efficacy and measure And that on these considerations 1. That every Christian Church or Assembly is in the Scripture represented as Gods Temple the place in which he dwelleth as he of Old dwelt in Jerusalem for by inspection of the places where this Phrase Gods Temple is used in the New Testament it seemeth evident that it is not so much each private Christian as the Assemblies and Churches of them which are stiled Gods Temple So the Apostle speaks to the Corinthians in the general Know you not that you are the Temple of God and that the Spirit of God doth dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among you 1 Cor. 3.16 and v. 17. The Temple of God is Holy which Temple you are So also 2 Cor. 6.16 What Communion hath the Temple of God with Idols For you are the Temple of the living God as God hath said I will dwell and walk among them and they shall be to me a People and I will be their God Which words are manifestly taken from Lev. 26.11.12 and therefore they must speak of Gods presence with his Christian Churches the Israel of God in such a manner as he was present with the Jewish Church by placing of his Tabernacle among them and giving demonstrations of his gracious presence with them Accordingly we find this promise made with respect unto the Gospel times I will set my Sanctuary in the midst of them for ever my Tabernacle also shall be with them yea I will be their God and they shall be my People Ezek. 37.26 27. Thus also the Apostle speaks to the Church of Ephesus saying You are fellow Citizens of the the Saints and of the Household of God and are built upon the foundations of the Apostles and Prophets Jesus Christ being the chief Corner Stone in whom all the building fitly framed together groweth into an holy Temple in the Lord in whom also you are builded together for an habitation of God through the Spirit Ephes 2.19 20 21 22. Hence Lastly the Members of Christs Body or the Community of Christians seems to be stiled Christs house Heb. 3.6 his Spiritual house 1 Pet. 2.5 2ly That the condition of Gods continuing to dwell in or to abide with this his Temple as it was this of Old that the Lords People should be Holy that is be free from Ceremonial pollution and from such sins as were committed wilfully and with an High hand against the Law of Moses and so deserved cutting off that they should be to him an Holy Nation Exod. 19.6 a Holy People Deut. 7.6 an Elect peculiar People Deut. 14.2.26.18 So it seems plainly now under the New Testament to be the same For Christians under the New Testament are in like manner called the Elect of God 1 Pet. 1.2 Col. 3.22 a chosen Generation 1 Pet. 2.9 a Holy Nation and Peculiar People ibid. And they are in like manner called to come out from the Sons of Belial the Children of Darkness and Unrighteousness with whom they can have no Communion and to be separate that the Lord God may dwell among them 2 Cor. 6.16 17 18. and consequently the continuance of Gods Spirit with his Church and his assistance in the Dispensation of its Ordinances seems likewise to depend on their continuance to be such a People and therefore on the execution of the censures of the
Church on them who are notoriously otherwise they are Commanded to purge out the Old Leaven that they may be a new Lump and to look diligently that no root of bitterness spring up among them Heb. 12.15 whereby others may be in danger of defilement And as to them who sin'd with an High hand was threatned destruction by the hand of God so the Apostle saith that him who defileth the Temple of the Lord will God destroy 1 Cor 3.17 And as God declared that he would not be with the Church of Israel when it was defiled except they did destroy the accursed thing from among them that is the person who Transgressed his Covenant Josh 7.11 12. So we may also fear that he will not vouchsafe his presence with us unless we also do remove those from among us who defile his Temple and openly transgress their Christian Covenant As then Jehojada set Porters at the Gates of the House of the Lord that none who was unclean in any thing should enter 2 Chron. 23.19 So also should the Rulers of Christs Church Act. 20.28 Jer. 15.19 who are Commanded to take heed unto the Flock and whose concern it is to separate the precious from the vile That the neglect of this great Duty tends very much unto the detriment of the Church Prop. 5. not only as it indangers the infection of her Members and brings a Scandal on her but also as it doth expose her to Gods judgments for the neglect of this his Ordinance this may be gathered 1. from the close of the 5th Chapter of the first Epistle to the Church of Corinth where the discourse of the Apostle on this subject concludeth with these words do not ye judg them that are within that is saith Dr. Hammond you know it is the practice among you to inflict censures on Church Members and ye shall put away the evil from among you That is by doing this you shall free your selves from those punishments which the neglect of your Duty in permitting such offendors to go unpunished and unreformed may bring upon you 2ly From Christs reproof unto the Church of Thyatira because her Rulers suffered the Woman ealled Jezabel to teach Rev. 2.14 15. and to seduce his Servants to commit Fornication and to eat things Offered to Idols Rev. 2.20 and from his threatnings against the Church of Pergamos that he would come against her quickly and fight against her with the Sword of his Mouth for suffering those among her who taught the Doctrine of Balaam and the Nicolaitans if she did not repent that is saith Dr. Hammond There is gotten among you and permitted and not punish'd by your Bishops N. B. that unclean Doctrine and Practice of the Nicolaitans which being odious to me ought most strictly to have been punished by you and if this lenity be not speedily mended I will visit and destroy you suddenly by judgments parallel to the Sword that fell on the Israelites that were corrupted by Balaams Counsel Numb 25.5 And as when Magistrates neglect their Duty in punishing Offenders and bear the Sword in vain God is provoked to take it into his own hand and punish such Offenders by his immediate power so when Church Discipline is neglected it may be rationally expected God should immediately punish that neglect Now on these propositions depends the great Objection of Dissenters against Communion with and for their Separation from our Church For say they seeing it is certain that a Church in which this Duty is performed is better than a Church which doth neglect it fince we have cause to hope Gods presence will be more vouchsafed to such a Church and his good Spirit will more powerfully assist them seeing in such a Church the danger from Gods judgments and the pollution of her Members will be certainly the less we think it reasonable to prefer a Church in which this Discipline obtains in some good measure as it doth in our Communions before Communion with that Church in which it is apparently if not confessedly neglected and therefore till the Church of England will restore this Discipline 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we shall continue as we are § 5 In Answer to this considerable Objection I add these following Propositions That in case Church Officers do not perform their Duty with reference to this great Ordinance of Chris Prop. 6. yet is it not the * Praecidendae unitatis nulla est justa necessitas cum sibi nequaquam nocituros malos ideo tolerent boni ne spiritualiter sejungantur à bonis cum Disciplinae severitatem consideratio cusiodiendae pacis refrenat aut differt August contr Epist Parm. l. 2. c. 11. p. 39. Peoples Duty to Separate from their Communion except in the ensuing Cases 1. That they require those who Communicate with them to own or to approve of this defect in which Case it is evident that our Communion with them must be unlawful because it cannot be obtained without sin Or 2ly When we without dividing of the Church or disturbing of her Peace or disobedience to or Separation from her Governours or any other greater evil to our selves or to the Church of God can Communicate with other Church Officers legally called who conscientiously endeavor to perform that Duty which others do neglect for from the Reasons offer'd in the foregoing Propositions and the confession of our own Church that this is a Godly Disciplne and that the Restoration of it is much to be desired it rationally seems to follow that if this can be done without a greater evil to our selves or to the Church of God we should prefer a Church Caeteris paribus in which this Discipline of Christ obtains in some good measure before Communion with the Church in which it is confessedly neglected For proof of the proposition thus laid down let us consider 1. That the Scribes and Pharisees rejected Christs Doctrine Luk. 7.30 and the Baptism of John which was an Ordinance of God and yet our Saviour bids both the People and his own Disciples Mat. 23.1 hear them sitting in the Chair of Moses which doth imply Communion with those Scribes and Pharisees And tho both Priest and People were exceedingly corrupted tho he declares the Scribes and Pharisees to be a Generation of Vipers v. 33. and the Generality of the People to be of their Father the Devil Joh. 8.44 and the Sadduces who joyn'd in Publick Worship with the rest Mark 12.27 to be greatly erroneous yet neither did he Separate himself nor command others to Separate from the Communion of the Jewish Church or Synagogues on those accounts 2ly St. Paul declareth of the Church of Corinth that it was their fault that the incestuous Person was not separated from their Communion 1 Cor. 5.1 and commands them to separate him v. 13. But he chides none for Communicating with them whilst he was not Separated which sure he would have done had that Communion
been their sin He tells them that the Supper of the Lord was Celebrated so among them that they came together for the worse v. 17. that some of them were drunk v. 21. that they despised the Church of God v. 22. that they did eat judgment to themselves v. 29. not discerning the Lords Body that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this very cause many were sick among them many weak and many fallen asleep v. 30. yet did he not reprove any for Communicating with them in that Ordinance or counsel them to cease to do so till these things were reformed but rather doth suppose it was their Duty still to come to eat together v. 33. He adds that they did so administer the publick ordinances of Prayer and Praises 1 Cor 14.14 v. 33. that they became unfruitful and unedifying but knowing that God was the God of Order and not of Confusion he adviseth none to Separate for greater Edification Lastly He speaks his fears that at his coming he should sind among them envyings zeal commotions contentions evilspeaking whisperings puffing up and many who had lived a long time in Uncleanness Fornication and Lasciviousness and had not yet repented of those sins 2 Cor. 12.21 22. such he foretels he will not spare 2 Cor. 13.2 and thereby tacitly insinuates the fault of the Church Officers in sparing of them but never intimates that they Communicated with them in their guilt who joyned in Communion with them since then in all these cases we find not the least intimation of the Duty of the sound Members of the Church to separate on these accounts we may be sure that no such Duty was incumbent on them 3. In his Epistle to the Church of the Galatians he intimates that some of them were removed from him that called them to the grace of Christ unto another Gospel Gal. 1.6 That among them was taught that Doctrine of justification by the Law of Moses and of the necessity of Circumcision and the observance of the Ceremonial Law by which the Gospel was perverted v. 7. the death of Christ made vain Gal. 2.21 by embracing of which they were fallen from grace Gal. 5.5 and Christ was made of none effect unto them and would profit them nothing v. 2. and by which they who had begun in the Spirit were made perfect in the Flesh Gal. 3.3 That having run well they were so hindred and bewitched by their false Teachers as not to obey the truth Gal. 3.1.5.7 that being known of God they again returned to weak and beggerly Elements desiring to be in bondage to them Gal. 4.9 that they observed Months and Times and Years v. 10. that upon this account he was afraid lest he should have laboured in vain among them v. 11. he doubted of them v. 20. he again travel'd with them till Christ should be formed in them v. 19. He therefore minds them of their danger from these perverters of the Gospel saying a little Leaven leaveneth the whole Lump Gal 5.9 of their Duty saying cast out the Bond-woman and her Son Gal. 4.30 of his desire that such Men were excluded from them saying I wish they were cut off that trouble you Gal. 5.12 But after all this he adviseth none of the sound Members of the Church to desert the Publick Assemblies or separate on the account of the perverted from them But only doth advise the spiritual Persons to restore them in the spirit of meekness who were overtaken with a fault and to bear one anothers Burthens Gal. 6.1 2. 4. In his Epistle to the Colossians he intimates there were among them Men who being dead with Christ from the Elements of the World did notwithstanding dogmatize after the Commandments and Doctrines of Men Coloss 2.20 21 22. and thereby tacitly accused the Doctrine of Christ as insufficient and imperfect without the Doctrins which they superadded to it and chargeth them with Superstition and Will-Worship v. 23. which is the very charge that our Dissenters do injuriously make against the Church of England But do they find one word of Counsel or advice to any to separate from the Assemblies at Coloss because these Superstitious Persons were crept in among them 5. Our Saviour in his Epistles to the Seven Churches doth charge them with great faults and the permission of most notorious corruptions crept in among them for which he threatneth the severest of his Judgments if they did not repent but yet the Communion of the sound Members of the Church with Men so criminal in the Assemblies of the Saints is never mentioned among the faults of any of those Churches nor doth Christ thunder out one threat against them upon that account Rev. 2.14 Of the Church of Pergamus he complains that they had there them that held the Doctrine of Balaam who taught Balak to cast a stumbling-block before the Children of Israel to eat things Sacrificed unto Idols v. 15. and to commit Fornication and also them who held the Doctrine of the Nicolaitans which he hated and therefore he declares v. 16. if she repented not that he would come against her quickly and fight against her with the Sword of his Mouth To the Angel of the Church of Thyatira he speaks thus I have a few things against thee because thou sufferest the Woman Jezebel v. 20. which calleth her self a Prophetess to teach and to seduce my Servants to commit Fornication and to eat things Sacrificed unto Idols To the Angel of the Church of Sardis he writes thus Chap. 3.1 Thou hast a Name that thou livest and art dead And that there were but a few Names in Sardis which had not defiled their Garments that therefore if she did not repent and watch v. 4. he would come unto her as a thief in the night To the Angel of the Church of Laodicea he v. 3. speaks thus Because thou art neither cold nor hot v. 16. v. 17. I will spew thee out of my mouth adding that tho they said I am rich and increased with Goods and have need of nothing yet were they indeed wretched poor miserable blind and naked He also doth commend the Church of Ephesus because she could not bear them that were evil Rev. 2.2 v. 6 and because she had tried them who said they were Apostles and were not and had found them Lyars And Lastly Because they hated the deeds of the Nicolaitans And he speaks kindly unto them of Thyatira who had not that doctrine of Jezebel for which the Rest were reprehended But yet we find not the least word of Reprehension of any in these Churches for joyning in Communion or in the publick Worship with men thus faulty nor any Counsel or advice to separate from the Communion of these Churches upon those Accounts The neglect of the Angel of the Church of Pergamos and Thyatira in suffering such to be among them is severely taxed but the Neglect of others to separate on
tho Accidentally and by Performing their own duty occasion to the Sin of Eli's Sons What therefore I may do for the procuring the Spiritual Good of others from whom I am commanded to withdraw may be more certainly performed for the procuring of my own Spiritual Good by my participation of the Ordinances of Christ from Persons authorized by him and his Vicegerents to administer them what may be done in order to their welfare who are unworthy of Communion with us that may much more be done in order to the Churches Good for the promotion of her Peace and Unity and the prevention of those Schisms by which she is so much endangered and if those words I will have mercy and not sacrifice will warrant our Communion with wicked persons with whom we are forbid to eat when it may be a means of their conversion why then may it not warrant our Communion with them in Sacred things when this Communion is a means of our salvation and of the Churches Peace which is one of the chiefest ends of Discipline If Christians were not call'd to separate on the account of those impure Gnosticks who did feast among them and eat at the Lords Table with them why should they separate from the same Ordinances on the account of some profane Professors who are mix'd with our Assemblies And lastly If the People did transgress who came not up to Shilo to offer their accustomed oblations there tho they to whom they were to be presented and by whom they were to be offered were Sons of Belial and they alone did sanctifie and offer the Peace-offerings of which the People were afterwards to eat I fear they also will transgress who upon less pretences will not come unto our Shilo's the places of our publick Worship It may be doubted whether all those men whose presence with us in our Church Assemblies doth so much offend Dissenters Prop. 9. deserve immediately to be secluded from Communion with us seeing they seem not to have been both privately and publickly admonish'd by the Church for how can it be said they will not hear the Church when they have never been admonished by her to reform or threatned with her censures if they will not do it they therefore cannot be esteemed contumacious or such as will not hear the Church and so they are not presently to be excluded by Excommunication from Communion with her Mr. Baxter having cited Principles of love p. 87.88.89 Matt. 18.15 16. Tit. 3.10 Saith thus Note here that no sin will warrant you to cast out the sinner unless it be seconded with impenitency it is not simply as a Drunkard or a Fornicator that any one is to be rejected but as an Impenitent Drunkard or Fornicator Note 2ly That it is not all impenitency which will warrant their rejection but only impenitency after the Churches admonition Note 3ly That no private person may expect that any Offender be cast out either because his sin is known to him or because he is commonly famed to to be guilty till the thing be proved by sufficient witnesses Note 4ly That the admonition given him must be proved as well as the fault which he committed Yea lastly If all The town do know him to be guilty and witness prove that he hath been privately admonished he may not be rejected till he be heard speak for himself and till he refuse also the publick admonition This is Christs order whose wisdom mercy and authority are such as may well cause us to take his way as best Now were this doctrine true without exception it would 1. Answer the Objection by shewing that Dissenters do unreasonably separate for the Non-execution of the Churches Censures upon them who at the present are not the proper objects of them And 2. It would in a great measure cast the blame of this neglect of Discipline on the Complainants for if they know of any such why do they not first privately admonish them and if they cannot by so doing gain their Brother why do they not then tell it to the Church But if they do not know of any such nor ever told the Church of any such that she might know and knowing might admonish them and if they should refuse to Hear her might proceed to censure them why do they then complain But to confess the truth ingenuously this Doctrin contradicts the general practice of the Church of Christ whilst Discipline remained among them more especially the practice of the most Primitive and Purest Ages of the Church when all Notorious Offenders of what degree soever were without farther admonition immediately censured and separated from the faithful See Dr. Cave 's prim christian part 3. cap. 5. p. 367. till by long and strict penances of fasting and mortification by which they evidenced their sorrow for and their reformation of their crimes they were thought fit to be again admitted to the peace of God and of his Church This doctrine therefore must admit of some restriction to make it consonant to truth 1. Therefore if the crime be such as is consistent with Christianity and doth not prove the Author of it to be Carnal this admonition must precede the censures of the Church because in such a case 't is not so much the fact it self as the ensuing contumacy which deserves her censure 2ly If the crime committed be private and brings no infamy to the Church and the offender shew good signs of penitence the crime being not committed before many it seems not reasonable that it should be punished before many unless where such a publick censure may do good to many in which case that of the Apostle seemeth to take place them that sin rebuke before all that others also may fear 3ly 1 Tim. 5.20 If it be an act of injustice to some private person for which full satisfaction may be made and admonition may prevail upon him so to do which seems to be the case in which our Lord requires a threefold admonition adding that if our admonition do prevail our Brother is Gained and so the Church hath no occasion to proceed to censures Or 4ly If it be an offence of judgment and not of practice against judgment in which case the Apostles words are plain for a first and second admonition I say in all these cases this previous admonition seemeth reasonable But 2ly If the Crimes committed be of an heinous nature Tit. 3.10 and Christians cannot well be ignorant that they are so as in the cases of Apostasy Murther Incest Adultery c. Or if they be so publickly committed as to give scandal to the Church and the Crime be notorious or confessed then without farther admonition I suppose the Criminal should be excluded from the Communion of the Church till by repentance and mortification they have made satisfaction to the Church and have made reparation for the Scandal of their sin These Propositions do fully Answer this Objection even upon
or at the least we understand not how they can be said with any certainty of truth And Q 1 What say they is the meaning of that Metaphor in the Confession There is no health in us Answer The meaning is That we have no power to help or save our selves out of the misery which by our sins we have deserved that there is nothing in our selves which can preserve us from perishing under the guilt of our iniquities this is the frequent import of the word health in Scripture So Psal 42.11.43.1 God is the health of my countenance i. e. the help of my countenance Psal 42.5 Salvation is far from the wicked Psal 119.155 N. Transl Health is far from them saith the Old And again Trust not in Princes or in any sons of men for there is no help in them Psal 146.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no health or no Salvation in them say the Seventy Q 2 What is the meaning or at least the appositeness of that Respons Give Peace in our time O Lord. Resp Because there is none other that fighteth for us but only thou O God Answer To lay the foundation of a perspicuous Answer to this Question consider 1. Vide Comber part 1. p. 363 364. 1 Chron. 22.9 Isai 39.8 That it was one of Gods gracious Promises to his pious Servants of old that he would give peace in their days and so this is fit matter of our Prayer 2. Consider That God is in the Scripture stiled the God of Peace that it is He who makes peace in our borders and by his providence preserveth peace among Nations Psal 46.9 breaking the Bow and knapping the Spear asunder Consider 3. That this God is our only sure defence against our Enemies and that our Armies and Navies will be unsuccessful to defend us without his good providence or to procure peace for us And therefore it behoves us to apply our selves unto him for these mercies Conlider 4. That the end of all just War is Peace men therefore sighting in their own defence that they may oblige their neighbours to live peaceably by them This being so what is more proper than this Prayer Give peace in our time O Lord thou God of Peace either by keeping us from War or rendring our Arms so happy and successful that they may procure us a lasting peace This do we beg of thee because there is none other who can keep us from War or save us in it or make our fighting tend unto our lasting future peace but only thou O Lord. Q 3 What is the meaning of that Metaphor Lighten our darkness O Lord Answ I Answer It is a Scripture phrase used Psal 18.28 Job 29.3 importing our desire that by the goodness of our God we may be kept in a joyful comfortable prosperous state which state in Scripture is usually signified by the word light being preserved still from all calamities and miseries if we at present are free from them or else delivered from them by his power and mercy if we labour under any kinds or degrees of them and the ensuing clause is but an explication and application of it to the then present night Q. 4 What mean you by your Prayer for deliverance from Fornication and all other deadly sins Do you not by it seem to approve that Popish Doctrine which holds that some sins in their nature are venial that is do not deserve Eternal Death Answer This cannot rationally be suspected of that Church whose Doctrine it is That all sin is in its own nature deadly though all in the event do not and according to the tenor of the Covenant of Grace will not prove deadly to the Christian. For that New Covenant declares God will accept of our sincere obedience that is of such obedience as is consistent with sins of ignorance and weakness and that such sins will not exclude us from Gods favour but will be pardoned upon our general Repentance and our desire to be cleansed from our secret sins The import therefore of this phrase is this That God would graciously deliver us from-all those sins which are therefore deadly 1. Because they do declare him who commits them to be unregenerate or dead in trespasses and sins And thus it is declared concerning Fornicators Eph. 5.5 For no Fornicator hath any inheritance in the Kingdom of Christ but is a son of disobedience vers 6. He is yoked with the prophane Heb. 12.16 and doth commit that sin which is contrary to his cleaving to Christ and which permiteth not his body to be the Temple of the Holy Ghost And 2. 1 Cor. 6.16 19. Because they leave us under the sentence of death so that whosoever dies without particular Repentance for and reformation of them will be obnoxious to Eternal Death they being sins for which the wrath of God comes upon the Children of disobedience So is it said of Fornication Coloss 3.6 and to all Fornicators it is threatned That they shall have their portion in the lake of fire and brimstone which is the second death Rev. 21.8 and St Paul plainly saith Fornicators and Adulterers God will damn Heb. 13.4 And 3. Because they usually end in death few ever escaping from them or being renewed to Repentance such is too frequently the fate of him who goeth to the Harlots House For none that goeth to her house saith Solomon Prov. 2.19 returns again or takes hold of the paths of life The mouth of a strange Woman being a deep pit Prov. 22.14 into which he that is abhorred of the Lord doth fall Now these sins being too many to be named particularly and being difficult to be exactly stated and enumerated are comprehended under this general appellation To humble the bold committers of them by minding them that if they be not speedily repented of which is but rarely done they will end in their Damnation or Eternal Death Q. 5 Why pray you for deliverance from sudden death which if it happen to the prepared Christian seems to be no evil Answer Though some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euchol p. 776. who it seems think that they are always sit to dye do inconsiderately blame this petition of our Liturgy as unbecoming Christians and thereby blame the Church of God which for a long time hath made use of this petition yet I suppose that none of them would wish or if they well considered be as much contented to dye by the immediate suddain hand of God as to have time to recollect themselves before death to dye as did Jobs children or they on whom the Tower of Siloam fell but rather would conceive it were a mercy worthy of their thanks to be delivered from such a death And that 1. Comber part 2. p. 61 62. Because this suddain death affords no time to settle our Estates but leaves our temporal concerns entangled and involves our Relations in Law-suits and contests 2.