Blind Teachers to the Simple and Directors of Poor and perhaps neglected Infants into the Paths of Truth and Life By this means you may turn some to Righteousness and thereby increase your own Rewards for Ever It tends mightily to the interest and advance of Religion for did Sureties perform their Vows to God and it is their Sin if they do not we should find it would quickly give a mighty check to the growing madness of the Age. But in fine because Suppositions grant nothing let us suppose there may be still some evil in the having Sureties yet according to Mr. Baxter's resolution of a like case that supposed Evil cannot affect the Children or Parents For some of the Inhabitants of Daventre in Northamptonshire as themselves have confessed to me inquiring of Mr. Baxter what he thought of the Cross in Baptism or of signing Children with it He answered Baptism is a necessary Duty and in the Church of England we have all the Essential parts of it Now saith he I bring my Child as the Law Commands to be baptiz'd but if there be any sinful or unnecessary Additions without which I cannot have Baptism those Additions are nothing to me I desire not them but simply Baptism what evil there may be in any Additions being they are imposed and not my choice lyes upon the Church that Commands and on the Minister that uses ' em Therefore if we consider either the thing it self or Mr. Baxter's sense Parents have not a sufficient excuse for refusing to have their Children Catechised because the Catechism injoyn'd supposes they are baptized by Sureties Whence we come to consider the Catechism it self and I doubt not but I may speak it not only short but easie most comprehensive and every way most sufficient to it's end For 1. This Catechism teaches the Nature of our Baptismal Vow and Covenant which is to renounce the Devil and all his works the Pomps and Vanity of this wicked World and all the sinful Lusts of the Flesh to believe all the Articles of the Christian Faith and to keep God's holy Will and Commandments all the dayes of our life Where the whole Duty of Man is comprised in a few words and suited to the Capacities of the meanest Learner 2. It teaches the Apostles Creed whose Antiquity is such that some have thought it was made by the Apostles themselves and was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one of 'em being supposed to cast in his part toward the composing the whole It is observed from the Greek and Latin Fathers that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Traditio Apostolorum was a Tradition supposed to come from some Apostle but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or traditio Apostolica was only a very ancient Tradition which came if not from some Apostle yet from some other near those Times Now this hath been usually called the Creed of the Apostles and so Dr. D. in his Greek Version of our Liturgy calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but whether with respect to this Observation I cannot say or how Universally true it may be is not to be determined by any that have not made their Observations in numerous instances of this kind The least we can make of it is and no man will go to prove any more that it is a very ancient one else we may presume it had never been placed by any in the Apostles times we can trace it very far and find it Universally used in the first Ages of Christianity It was used by the followers of the Presbyterian Directory and the Assemblies Catechism nor do I remember any Objection then against it but in that Article viz. the Descent into hell which they wish was either altered or left out Yet the same Men own that descent Virtually though not Locally therefore according to them that Article is true and wants only an Explication Now the Ancient and Universal use of it speaks the esteem it hath ever had in the Christian World and the excellent choice our Catechism hath made in teaching this rather than that of Nice or Athanasius which are longer and not so suited to every Capacity And though the Presbyterian Party cavill'd at the Descent into hell yet they used this Creed rather than the Nicoean whose Antiquity is great and which speaks of no such Descent at all which is an Argument of their higher Approbation of the other Parts of it Here in the fewest words and plainest way are taught the great Mysteries of our Faith what we are to believe concerning God the Father who made the World God the Son who hath redeemed all Mankind and God the Holy Ghost who sanctifies all the elect people of God Which makes up a short but yet a most plain and excellent System of all the Credenda or Matters of pure Faith 3. It teaches what we are to do and that from the Decalogue or Ten Commandments which is the sum and breviary of all Morality This is the standing Rule given to the World The Lex nata as Cicero calls it the Law born with us and imprinted on the hearts of all Men by Nature was a Counterpart of this All the Moral Discourses of Moses and the Prophets were but Comments upon this Text the Sermon of Christ upon the Mount and the other practical Parts of the Gospels and Epistles are but an Explication and a Vindication of this from the false Glosses of the Pharisees and the Corruptions of the Gnosticks Therefore we have here the sum of all Practical Religion and as it is divided into two Tables so our Catechism gives us the most short plain and close Explication of each under those two Heads viz. Our Duty toward God and our Duty toward our Neighbor that can well be comprised in so few words 4. This Catechism teaches the Lord's Prayer which was given not only a Pattern for us to Pray by but as a Form for us to use Therefore he taught it the Disciples twice the first time was Mat. 6. 9. And some time after as St. Luke relates Chap. 11. 2. they come to him again Master teach us to pray as if they looked upon that short form suited indeed to the Infancy of their Discipleship but not so fitting now they were taught farther and came more near the stature of Men but he gives 'em the very same again a tacit reproof of their ignorance and reach after Novels And if we only suppose he might design it as a form he could not well have express'd himself more aptly to that purpose for Mat. 6. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic vel ita orate Pray thus viz. in these very words which is better rendered so than as our Translation doth viz. after this manner which looks somewhat like a Geneva cast as if it was intended only as a Pattern to form our conceived Prayers by And Luk. 11. 2. when ye Pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. say Our Father
multò quà m Paulus much more severe than Paul himself who bids every one to examine himself but not others 2. It puts men upon Uncharitable censures and judging of other men contrary to the Command of Christ Judge not that ye be not judged and contrary to the Apostle Rom. 14. 4. and James 4. 12. Who art thou that judgest another 3. It supposes another man's Sin which I have no way incouraged or been in any point a partaker of may pollute the Ordinance to me though duely prepared my self contrary to the Apostles Doctrine Tit. 1. 15. to the pure every thing is pure 4. This Doctrine doth unavoidably destroy the Churches Unity Order and Peace for we can never joyn with any Church in the World but we shall find mixt Communions and therefore must be always shifting forming and gathering of new Churches And that cannot be a Duty which puts men upon the breach of those Undeniable and indispensable ones viz. Charity Vnity Order and Peace This is a fit Opinion to make men Seekers but such as shall never find Therefore Calvin saith Inst l. 4. cap. 1. that men do in vain seek a Church nullo naevo inspersam that hath no blemish and mixture in it And if any pollute this Ordinance I should think it is these very men who are so uncharitable proud and censorious which are the Sins of the Devils and stand as directly opposite to the Nature and designs of the Gospel as the grossest lusts of the Flesh Calvin saith Institut l. 4. cap. 1. he hath no excuse qui externam Ecclesiae communionem deserit ubi Dei verbum praedicatur Sacramenta administrantur who forsakes the external Communion of that Church where the Word is Preached and the Sacraments administred Elsewhere he saith such are Phrenetici Spiritus mad hot-headed People And tanti Ecclesiae suae Communionem facit Dominus c. the Lord so highly esteems the Communion of his Church that he reckons those Renegado's and Desertors of their Religion whoever shall alienate themselves from any Christian Society which hath the Ministry of the Word and Sacraments And Poterit vel is Doctrinae vel in Sacramentorum administratione Vitii quidpiam obrepere quod alienare nos ab ejus Communione non debeat Every Error in the administration of the Word and Sacraments is not a sufficient cause of Separation Luther on the Epistle to the Galatians saith they are Apostles of Men but never sent by God who creep into corners and do not enter into the Publick Church According to whom separation upon any of these Pleas is an evidence of a wild and Fanatick Spirit Mr. Calamy himself at last saw the endless Confusions which Pharisaical Spirits that think no Church pure enough for 'em began to lead men to and therefore about the middle of the Epistle to the Godly man's Ark endeavours to check this growing Mischief Take heed of separating from the Publick Assemblies of the Saints I have found by Experience that all our Church Calamities have sprung from this root He that separates from the Publick Worship is like a man tumbling down an hill and never leaving till he comes to the bottom of it I could relate many sad Stories of Persons professing Godliness who out of dislike to Church-Meetings began at first to separate from 'em and after many changes and alterations are turned some of 'em Anabaptists some Quakers some Ranters some direct Atheists But I forbear you must hold Communion with all those Churches with which Christ holds Communion you must separate from the Sins of Christians but not from the Ordinances of Christ Take heed of unchurching the Churches of Christ lest you prove Schismaticks instead of being true Christians When men once have an itch after Novelties under the notion of Reformation every one is finding fault with what others do till at last they can find no Church or Communion pure enough for 'em because not suited in all Points to their own humors Therefore Mr. Calamy in the next Page doth wish us to avoid as Soul-Poyson all Doctrines which 1. Tend to Liberty 2. Which hold forth a superstitious strictness above what is required in the Word 3. Which are Antimagistratical and Antiministerial But such is this Doctrine of refusing the Sacrament on pretence of mixt Communions and therefore according to Mr. Calamy ought to be avoided as Soul-Poyson We need no other Arguments against a Separation from our Church than the Writings and Practices of the first Reformers from Popery both beyond the Seas and in this Nation The Puritans against the Congregational way and which differs in terms only the late Presbyterians against the Independents 4. Object is against Compulsion especially from the Civil Magistrate This is no more than Hezekiah did in the case of the Passover which answered to this Sacrament For 2 Chron. 30. 5. Proclamation was made from Bersheba to Dan that they should come and keep the Passover which was occasion'd by the neglect of it as now amongst us and this stands recorded to the praise of this Pious King Now the Gospel doth not lessen the Power or the care of Kings over their Subjects Christ and his Apostles never tampered with the Civil Government Religion then never strip'd the Crown of Prerogatives under Pretence of the Peoples Privileges Therefore Kings may Command as much now as then Whence Mr. Baxter himself doth grant that the King may Command the Subject to his Duty Else certainly he may Command nothing at all And in his Apol. That the Kings Laws bind the Conscience to a Conscionable Performance of all his lawful Commands And therefore to this Duty of the Sacrament in particular this being a lawful Command because commanded by Christ himself But let it be on all sides supposed a Duty yet still we have two Objections remaining as 1. They are not prepared We Answer There may be a Proximate and accidental unmeetness even in good Men for some emergent occasions some suddain surprize c. may discompose and disorder the Soul at which time we do not censure a forbearance But an habitual unmeetness is inexcusable God and the King exact this Duty of you and if from one Sacrament and Year to another you still cry you are unprepared the Sin is your own Your neglects cannot null a Duty and take off the Obligation of a Law Should they wait till you say you are ready that day I believe would never come Doest thou really think thou art unprepared and yet makest no Conscience of preparing thy self This implies the giving up of thy self as lost for ever For if thou art unmeet for this Ordinance thou art unmeet for the Fellowship of the Saints if unmeet to eat and drink in his Presence besure thou art unmeet for the Beatifick Vision For he that is not qualified for a remoter cannot be qualified for a more intimate Communion This brings thee into a necessity of Sin for he that is idely unprepared
sins if he eats and sins if he lets it alone for the one is an abuse the other a contempt of this Ordinance Canst thou plead thou art unprepared to send thy Children and Servants to be Catechised yet observe it the same Men that neglect the one do neglect the other Which gives me to presume that this is but a Pretence not a real Cause and that thou think'st thy self not so much unmeet for the Ordinance as the Ordinance unmeet for thy self Let men comply with their Duty in all things but this and then I shall have some Charity for such a Plea 2. Object If it be never so much a Duty in it self yet it is not so to them because their Consciences are not satisfied and whatever is not of Faith is Sin Answ If it be thy Conscience it is such an one as brings thee into a Necessity of Sin For if thou eatest thou sinnest against thy self if thou eatest not thou sinnest against God and the King Now God never brings any man into a Necessity of Sin therefore this is not a Conscience according to Godliness as some speak but an Erroneous one Therefore such men ought to use all the means of Information that they may come without prejudice to this Duty And in the mean time must be content to suffer For they must not think their Dissatisfactions may supersede the Laws For if so all Laws would be made useless and no man would suffer for any thing which they please to plead Conscience for It is but few years since the Parliament by way of Iest imposed the Sacrament c. upon all Persons in Places of Trust or Profit which Act is still in force and was promoted especially by the late Lord Shaf and Presbyterian Party under Pretence of discovering and removing Papists But not a man then cried out of Compulsion and Impositions on the Consciences of Men nor were any excused from these Pleas that they are not prepared or that it is against their Consciences Whence they lay that upon others which they reckon a grievance themselves And would not be done by as themselves do to others Down from late Representatives to Magistrates and Common Councils even to the Petty Offices and Places of the Kingdom I have scarce yet met with a man but what for the gaining his Point could allow of an Occasional Communion but when there is nothing but plain Duty in the case we have noise about Compulsion and Tender Consciences are clog'd with Cases and Scruples and hear nothing but touch not tast not handle not Which renders the sincerity of this Plea much suspefuspected And because some will never be wrought upon we come 2. To what is required of the Church-wardens and that is to Present such as obstinately refuse They are sworn to do the Duties of Church-wardens which Duties are contain'd in the Book of Articles to that purpose where the Presenting such is expresly required No man will presume that the Fathers of our Church will exact that of you which is not your undoubted Duties and was it put upon issue whether this be so or not no man will doubt which way the tryal would go Church wardens are the Guardians of the Church whose Obligations reach not only to the Vtensils of it but to Loiterers and Disturbers of the Congregation to all Contemners and Depravers of the Liturgie to all obstinate Neglecters of Publick Prayers Catechising and Sacraments c. Whence they are call'd the Bishops Eyes by whom he sees the State and Condition of every Parish within his Jurisdiction all which they are Sworn to do they have given their Faith and the Oath of God is upon 'em and how they may satisfie their Consciences without performing the Matter of that Oath needs a good Casuist to tell us In this case Pity and Charity to others is the greatest Cruelty and Injustice to your selves Such Favors are downright Perjuries And there is no man that desires you to commit this Sin for his sake that would willingly bear the Punishment of it in your stead 3. It is requir'd of us that in case of failure we should Present the Church-wardens and such as obstinately refuse at once The Law saith they shall but we may Present we have the Power but they the Necessity Yet how far the Duty of obeying every Ordinance of Man and the Oath of Canonical Obedience may oblige us in this particular and how far the word obstinate is to be taken seems worthy our Considerations And because that term obstinate seems a limitation restraining this Duty of Presenting to some Neglecters only that we shall present not all but such I purpose in a day or two to present every Family in both Parishes with a Copy of these Discourses that they may peruse and weigh 'em at leisure whereupon I hope that all under Obligation will either receive this Easter or give me the reasons of their delayes that we may be able to judge whether they be Obstinate or not and be capable of shewing our selves both Sober and Honest The Punishment then of obstinate refusals is Excommunication which some men do incourage themselves to the hazard and contempt of by pleading 1. That it was not used anciently as now upon light Causes as differences in the mere Circumstantials of Religion We answer Differences may be little in themselves but if they lead to Separation they are not to be accounted little because they then destroy Vnity Charity and Peace Therefore it was decreed of old that if any keep Separate Meetings the Presbyter shall be deposed and the People Excommunicate and there be instances of several that have suffered accordingly The Infancy and Persecutions of the Church not only hindered her Order and good Government but kept many things practised in those times from our knowledge If there is uncertainty as to the Succession of Bishops and that in the most famous Churches then in the World as Rome Jerusalem Antioch and Alexandria we must not expect an account of all the Uses and Reasons of Excommunication in those times What notices we have are sufficient though there was much more done than recorded Nor is this Punishment beyond the Merits of the Cause For Schism is directly contrary to the Nature and designs of the Gospel which is to Unite us in one Body to bring us into one Sheepfold c. And hath a more direct and immediate tendency to the Confusion and Ruine of Church and State than Lusts of the Flesh have 2. They plead that as Excommunication is called a delivering to Satan so such Persons were tormented in Body or Mind or both but now we see no such things whence say they it is not regular or not done upon due and sufficient Causes among us We answer That Miracles were wrought for the more powerful Conviction of the Gentiles and the more the Gospel obtain'd the less frequent they grew till they ceased in the Third Century unless in some rare