dayes again observed p. 257. VI. Whether it might not be an acceptable service to have an annuall fast for the crimes lately acted in England p. 259. Of a Feast p. 260. Questions I. Whether the feasts of the Church Catholick differ from those of the Church of Rome p. 270. II. Whether the Festivals of the Church of England may lawfully be observed p. 271. III. Why are bonefiers made in England upon the feast of the fifth of November p. 174. IV. Whether the time of a martyrs death be a proper time for feasting p. 275. V. Whether the feast of Philip and Jacob be not prophaned p. 276 Of Church or Temple p. 279. Questions I. Whether those places may be consecrated p. 287. II. Whether those places may be termed holy p. 289. III. Whether such Churches as have been erected by Romanists may be used by Catholicks p. 290. IV. Whether at a Christians entry into those place he may performe his devotion p. 292. V. VVhether it be lawfull to have musick in our Churches p. 294. Of ministerial ordination p. 290. Questions I. VVhether ordination may better a Ministers gifts p. 300. II. VVhether a Minister may renounce his ordination p. 301. III. VVhether the ministerial office be to continue alway in the world p. 302. IV. VVhether it be lawfull to hear an unordained man preach p. 304 V. VVhether an ordained person may have an office in the Common-wealth p. 306 Of Catechising p. 309. Questions I. VVhether or how catechising differs from preaching p. 315. II. Whether preaching be to be preferred before it p. 316. Of preaching p. 319. Questions I. VVhether Gosâ—el preachers ought to have a setleâ— maintenance p. 325. II. VVhether an Heretical or upstart Teacher may be known from the true p. 330. III. VVhether a preacher once setled in a place may leave that place p. 332. IV. VVhether it be expedient to permit one to preach constantly or weekly in a place that hath neither orders from the Church nor charge of the people p. 339. V. VVhether he that is a Gospel Teacher may lawfully own civil titles of honour p. 336. Of a conferrence p. 329. Questions I. VVhether private or night meetings may lawfully be upheld p. 344. II. VVhether it be lawfull for Christians when they meet to make merry one with another p. 344. III. VVhether the conferences or private meetings lately used in England were agreeable to the power of Godlinesse p. 349. Of Admonition p. 351. Questions I. VVhether a heathen may not be admonished p. 359. II. VVhether admonition be alike to be given to all Ibid. Of Excommunication p. 360. Questions I. VVhether reformed Churches are legally excommunicated by the Pope p. 366. II. VVhether Kings ought to be excommunicated p. 367. III. VVhether Excommunication debars from all society of the Church p. 371. Of Singing p. 373. Questions I. VVhether it be lawfull to sing Davids Psalmes in a publick congregation p. 377. II. VVhether those Psalmes containing direfull Imprecations ought to be sung or how with a conscience they may be sung p. 379. Of the Sacraments p. 380. Questions I. Whether these five Sacraments added by the Church of Rome be Sacraments p. 381. II. VVhether the effects of the Sacraments depend upon the worthinesse of the Minister p. 384. III. Whether or how the Sacraments differ from the scriptures p. 386. IV. VVhether the Sacraments of the old differ from those of the new Testament p. 387. V. VVhether two Sacraments be sufficient under the Gospel p. 388. Of Babtisme p. 389. Questions I. VVhether Dipping be essentiall unto Baptisme p. 400. II. VVhether Infants ought not to be baptised p. 404. III. VVhether baptisme is or ought to be readministred p. 412. IV. VVhether witnesses at baptisme according to the Law of the Church of England be to be approved p. 413. V. VVhether the Cross at baptisme according to the Law of the Church of England be to be approved p. 415. Of Conformation p. 420. Questions I. VVhether confirmation be a standing Ordinance in the Gospel p. 426. II. VVhether the Church might not be advantaged by the restoring of confirmation p. 429. Of the Communion p. 431. Questions I. VVhether the Communion ought often to be received or how often p. 447. II. VVhether the Church of Rome hath reason to keep the Communion cup from the people p. 448 III. VVhether kneeling be a gesture lawfull to be used at the Communion p. 451. IV. VVhether it be expedient to keep prefixed times for Administration of the Communion and if offerings be lawfull p. 453. V. VVhether it be a sin to receive the Communion in a mixed congregation and if private examination be necessary p. 455. Of Prayer p. 471. Questions I. Whether men by Industry may obtain a promptnesse in prayer p. 512. II. VVhether the wicked be bound to pray p. 515. III. VVhether the set forms of Prayers used by law in the Church of England be lawfull p. 516. IV VVhether there be not vain repetitions in those formes p. 529. V. VVhether it would be convenient to alter any part of those formes p. 532. Of an Oath p. 535. Questions I. Whether swearing be an ordinance of or under the Gospel p. 538. II. Whether the oaths of Allegiance and Supremacy required by the King of England c. May lawfully betaken p. 540. Curteous Reader be pleased to take notice that these bookes following are Printed for and sold by Edward Brewster at the signe of the Crane in St. Pauls Church yard 1661. Bp. Williams Right way to the best Religion wherein at large is explained the Principle heads of the Gospel in foll Dr. Iermin Chapline to King Charles the first his phrastical Meditations by way of Commentary upon all the Proverbs foll Mr. Elton his Commentary upon 7.8.9 Romans foll Mr. Prinnes Hidden works of Darknesse brought to Light foll Mr. Ball of the Nature and life of faith 40. his large and small Catechise 80. Mr. Bentharns Christian conflict shewing the difficulties and duties armor and speciall Graces to be exercised by every Christian Souldier 40. Mr. Baxter of Crucifying the world by the Crosse of Christ. 40. A Collection of severall Sermons preached before the Parliament 40. Mr. Cawdrey of the inconstancy of the Independent way with Scripture and it self 40. Severall Sermons of Mr. Paul Bayns Mr. Calamys Sermons Compleate Mr. George Newton his Elaborat exposition on Iohn 17. foll Mr. Randoll on the Church 40. on 8. Roman 40. Mr. Stalham against Quakers 40. against Anabaptists 40. Dr. Sclator on 4. Romans Mr. Vdall on the Lamentations Mr. Ieremiah Whittakers Sermons 40. A vindication of the Presbyteriall Goverment and Ministry CHAP. 1. Of the Church 1 Thes. 1.1 Paul and Sylvanus and Timotheus unto the Church of the Thessalonians c. INtending to speak of the nature of some despised Ordinances of the Church of Christ we hold it expedient if not necessary to take our Rise from hence by unfolding the nature of that Church whose practice we
we defend that baptisme can only lawfully be Administred by the Gospel Minister thereunto appointed by Apopostolical Ordination For 1. Those only have a commission to baptize who have a visible commission to teach Matth. 28.19 Go ye and teach all nations baptizing them or as it is in the Original Disciple all nations batizing them c. teaching them That the Apostles were outwardly visibly called by Christ though extraordinarily to preach to the world the things concerning the Kingdom of God whereof baptisme is one and after their call that Christ called no other in that exordinary way is clear from Scripture whereof Paul is an eminent instance And that the Apostles might be encouraged in this great work he goeth on saying I am with you alway even unto the end of the world Now the world is not yet ended and Peter and Iames are gone with you therefore must be understood to be meant not of the whole multitude of believers but of them that are outwardly visibly called to preach all things that Christ had commanded in an authoritative way as the Apostles were And as it is said that Kings never dye that is regally and successively though personally they do so the Apostles never dye that is successively though personally they do for to the end of the world so oft as any is visibly and outwardly ordained and commissioned to teach and baptize the Apostles are not dead but alive and Christ prospering and blessing the doctrine of any so ordained in his being with his Apostles that is with them who are outwardly commissioned to teach to the end of the world To the multitude of belevers then was never the power to baptize given because not the power of teaching because not thereunto ordained as hath at large been discovered above unto which for brevity sake the Reader at present is referred 2. The nature of the Ordinance is against it baptisme is a declarative sign of the parties admission into the Church and not only so but an outward sign of the parties inward regeneration and a seal of the covenant of promise a manifestation of the forgiveness of sin Heb. 10.22 Acts 2.38 39. Tit. 3.5 And therefore to be given by none but by them unto whom the power of keeping the seals are given and in no age in no time in no place in no Text did ever God give the power of his seals to a multitude or appointed them to be used by any that â—â—d indeed real gifts without an ordinary call even outwardly after the constituting of the Church Stephen Nicanor c. Acts 6.3 though full of the Holy Ghost presume not to exercise the office of Deacons without an ordinary call from the Apostles by imposition of hands the Church being constituted in their Election So Paul and Barnabas though full of worth and eminent in gifts yet must be set apart having given testimony of their abilities by ordination for teaching and baptizing by the Church Acts 13.13 2. Thus also was Timothy set apart for the same work by a Presbytery 1 Tim. 4.14 The baptisme therefore of these Lay persons or gifted brethren whence is it From Heaven or of men if from Heaven shew it from the Apostles for since them Christ ordained and set apart none and we shall believe it if of men let them Repent for the Kingdom of God is at hand or produce the Text that gives power to uncommissioned men purely upon the account of their gifts to exercise the power of the keyes and Administer the seals of the Church and that constantly and then their baptisme shall not be speak against The ability that a man hath to be a Minister is one thing and his putting into the office of the Ministry is another thing Saint Paul thanks God that he had both 1 Tim. 1.12 and we know by the Scriptures he had both by inspiration was he inwardly qualified and by ordination outwardly called he was separated unto the Gospel Rom. 1.1 by fasting prayer with laying on of hands Acts 13.2 3. 3. It is not to be found in all the New Testament implicitely or explicitely that ever any baptized upon the account of their gifts without an outward call from Church officers when those of this perswasion produce a man baptizing in the Church allowed of by the Church upon the account of his gifts then it may be a good argument for him that hath gifts to baptize without a visible commission 4. It would open a door to all irregularity and to all confusion imaginable Once make it lawful for any to baptize upon the account of his gifts we should find that Sacrament to be attempted by many that have no gifts at all what will not arrogance and pride puss men to what will nor ambition cause men to act this doctrine hath taken grace away from some and shame from many each Heretick laying a foundation for a new heresie by this man we are taught that preaching is not tyed to the Gospel Ministery and therefore not baptisme but the spirit that bloweth where it lifteth makes men sitted for that work and by it sufficiently called This being granted by another teaching is not tyed to men but common also with them to women since in Christ there is neither male nor female c. It is time for thee O Lord to work for they have made void thy Law Psal. 119.126 5. It is against the Doctrine of the Reformed Churches of Helv. Art 24. Of Bohe. Art 9. Of Pran Art 23. Of Belg Art 30. Of Ausp Art 14. Of Wirtem Art 21. Of Irel. Art 71. Of Scot. Art 22. and of Eng. Art 23. The Article it self is this Article 23. Of the Church of England IT is not lawful for any man to take upon him the Office of publicke Preaching or Ministring the Sacraments in the Congregation before he be lawfully called and sent to execute the same And those we ought to judge Lawfully called and sent which be chosen and called to this work by men who have publicke Authority given unto them in the Congregation to call and send Ministers into the Lords Vineyard SECT VI. Questions Resolved Quest. 1. VVHether Dipping be essential unto Baptisme Quest. 2. Whether Infants ought to be be baptized Quest. 3. Whether Baptisme is or ought to be readministred Quest. 4. Whether witnesses at Baptisme according to the Law of the Church of England be to be approved Quest. 5. Whether the Cross at Baptisme according to the Law of the Church of England be to be approved Quest. 1. Whether Dipping be essential unto Baptisme That dipping is lawful is not questioned by the Church of Christ but whether it be essential that is If Baptisme be not Baptisme without it or whether none is or cannot be baptized without he be dipped is the ground of our Quere It is to be denied Dipping is not essential to that Sacrament for 1. The word baptize used in the Scripture for that Sacrament signifies not
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
of Church did the Apostle Paul write most of his Epistles to the Romans to the Corinthians to the Galathians and as in the text to the Thessalonians that is to the company of believers that lived in and about those Cities and Countries called to be Saints 1. Cor. 1.2 This National Church as the case now stands with us and for the better understanding of some things hereafter to be handled must be divided into the Romish Church and Reformed First The Romish Church by this we understand all those Christians that hold the new invented Doctrine of the Church of Rome that believe as that Church believes and in all points conform thereunto either in point of practice or in point of doctrine Secondly The reformed Church by this we understand those believers whether Nationall or Provinciall that have forsaken the Church of Rome so far as she hath forsaken the truth of the Gospel and cleave to the Ancient Doctrin taught in the Catholick Church whether by the Lord or by his Apostles or by Ministers sent from them whether taught at Jerusalem Antioch Athens or at Rome it selfe disowning the Doctrine of Purgatory praying for the dead worshiping of Saints or what ever as is contrary to true Doctrine such are the reformed Churches of France Helvetia Basil Bohemia Belgie Auspurge Wittemburge Saxony Scotland or England whose Doctrine in these and such other points opposing Rome as may be seen in their publick confessions Now know that all these together are but one and the same Church diversly considered for as the great Seâ— which is but one sends out her Branches and Rivers which receive names according to the Countries they pass through and become as it were distinst Seas as the British Sea the Germane Sea the Atlantick Sea Even so the Church sending her Doctrine through the Kingdome and Nations of the Earth receives a denomination from the place where she is received and from them whom she washes with water in the name of the Lord and so of old were the Churches of the Corinthians or Thessalonians and so now the Churches of France or England which yet made not severall Churches for as there is but one head one Lord one Faith one Baptisme one Bridegroom one God and one way to â—eaven so there can be but one Church but severall considerations of that one Church which we believe to be holy and Catholick and is the whole society and company of Believees Elected and appointed c. And now we have seen her whom the Lord loves This is the Spouse of Christ only and besides her we know no other this is she whom Men and Devils Hereticks and Infidels for the present labour to destroy and alwayes did desire to root out but all in vain Mathew 16.18 This is she whom Iohn saw as a Bride come down from Heaven adorned for her Husband Revelations 21.2 who is jealous over her and rejoyceth over her as a Bridegroome rejoyceth over his Bride Isa 62.5 He rejoyceth over her with singing Zepha 3.17 This is the body of Christ Ephesians 1.8 which from Christ as from the Head receiveth Life and Spirit by his Spirit she is governed in all things and of whom also she receiveth increase that she growes up Ephe. 4.16 This is she that for her justification by faith in Christ and her mystical union with him is in name and nature a Queen Christs Spouse for her Nobility the new Jerusalem the Brother Sister and Mother of our Lord the first born of God for her illumination perfection defence of Evangelical truth is called the light of the world a Golden Candlestick a Pillar of truth and for her Sanctification of life a peculiar People a vessel of Honour a Garden inclosed the Temple of the holy Ghost Sancta Dei Ecclesia est mater virgo Spousa This is she who from her fruitfulnesse in bringing forth many Children unto God is called a Mother and that is by keeping her Châ—stity pure from the embracements of the world and Sathan is known and esteemed a Virgin and from those engagements that she hath given to the Lord of constant fidelity to him she is honoured as the Lambs wife This is the Vineyard of the Lord which he hath planted in this world warred with his Blood fenced it about with holy Angels builded the winepress of his passion in the midst of her and is dayly gathering out the stones that do offend her This is she whose property it is to vanquish when she is hurt to understand when she is reproved to be in safety when she is forsaken to obtain victory when she is almost over-thrown to be strongest when she is weakest to grow highest when she is most crushed to be most glorious when she is most reproached to be honourably acquitted when she is scornfully condemned to be crowned when she is dishonoured to be rich when she is impoverished to be illustrous when she is despised then she is neâ—rest life when death is nearest to her He that is a member of this Church ought not to be calleâ— a Lutheran nor a Calvinist nor a Protestant no more then to be called a Petrir or a Paulis or a Nicean for following the doctrin of Paul or Peter or for adhearing to the positions of the Councels of Nice or Paphnutians for approving the opposition of Paphnutius in reference to the coelibat life motioned in that Councell since it is the doctrine of no private Person he believes in but of that that hath taught by the Spirit of God to the Saints in all ages therefore he is to be called a Catholick laying the ground of his Salvation on the foundation already and long agoe laid by the Prophets Apostles or Evangelists the opinion and invention of men being no part of his Religion or Articles of his Creed It is true the members of the Church of Rome subscribe themselves Catholicks but falsely many points of the Doctrin of that Church which they have made necessary to Salvation were not known by the Fathers and Teachers of the old Churches Unknown to the Apostles and to their Successors for severall ages when the fire of Purgatory first kindled We know and what Spirit or whose Breath first blew as it hath been demonstrated by Catholick Champions of this Nation and other reformed Churches Their own Histories discover that it hath neither the Spirit nor the word of God for its entry but the Bishop of Romes pollicy the peoples simplicity the Emperours inadvertency and Phochas's treachery for unto these causes may we reduce his Holinesses Supromacy and infallibility the foundation and Basis of all their other errors the Doctrin of Purgatory of Pardons of Auricular confession of Venial sin of Merit of Transubstantiation of Adoration of Saints Communicating under one kind of private Masse of the Pax of the Agnus Dei of Hostly or Ghostly processions we know to be but yesterday so that whosoever takes hold of this Doctrin deserves
supposes shall be theirs not his For the removing of this obstacle not to follow this man in his long wild Goose chace we must know that the servants are not blamed for the bringing him in that wanted the wedding garment in regard they did but that which their Lord commanded neither did he make any excuse for himself so farre was he from laying the blame upon others that he had nothing to say for his own vindication Who ever compels or forces the Minister or Magistrate to come to the ordinances fear thou God when Christ comes to take a walk in his Garden or among his Candlesticks and he see thee not acting those graces sutable to the Ordinance thou art about thou maiâ—st meet with a curse and not a blessing for the Church will never be blamed but thou mayest be condemned Moreover whereas Conscience by which we shall presume men walk taking no notice at all of Pride Spleen or Stomack is often pretended to justifie their separation we must note that conscience is no sufficient warrant to stop the Church in her Judicial Proceedings From some filth without and from some naughty humour from within men may have their eye-sight quite or near extinguished she knows there are some in her Family whose very consciences are defiled Tit. 1.15 It may anger such to have her look in their eyes and pain them to be turned up against the light of the Sun that she may give them eye-water but all tending to the good of the body the Church goes on with her cure by bringing her diseased Members to those Ordinances that are proper for their distemper Queen Elizabeth of glorious Memory Anno 1561 put forth a Proclamation enjoyning and commanding all Hereticks and particularly Anabaptists who had flocked into England being banished their own Countries to depart the Realm within twenty days whether they were Natural born or Forreigners This Civil Excommunication might have been prevented if they had obeyed the Laws of the Church then in force there being no ground that an established Church should suffer Hereticks upon the account of conscience Besides she hath learned and our ears have heard that conscience is not an absolute rule her Husband at his going told her thâ—t the time was coming that whosoever should slay her children should think that is be perswaded in his conscience that he doth God service Iohn 16 2. This is strange that any that feareth God should be perswaded in their minds it were an acceptable service to kill them whom his Son by his Word had begotten into a lively hope One of her Governors testifies of himself Act. 26.9 I verily thought with my self that I ought to do many thâ—ngs contrary to the Name of Iesus of Nazareth that is as he afterwards speaks he thought he was bound in conscience to â—â—â—â—â—son persecure slay stone and compel the Saints to blaspheme the Name of Christ and in this time no man could say but he was a good honest moral man Phil. 3.6 And what he did in opposition to Christ God knows it was neither out of spight or malice that he bore to him nor ill will that he bore to any that professed him but out of a zeal to promote Gods Glory and Honor this being known the testimony of a mans own conscience will by knowing Christians be made a rule of walking For indeed as to live by Reason will never make a Christian so to live by Conscience in this sense will make a Devil what iniquity may not be defended and abomination perpetrated if Conscience be the sole Judge To conclude therefore the Church knows that her Husbands last Will revealed in the Word of God is the prime Principal and ordinary Rule that she and all her children are tied to and to walk by and this of conscience is onely a secondary and subordinate Rule to that and where this would assume the Authority of the former and the child do what is good in its own eyes agreeable to his judgement suitable to his understanding write what shapeless Letters he will taking no heed of the Copy there she may lawfully use her Authority by perswasion or compulsion that is either make them come to her Ordinances or punish them for their not coming she in that case being the sole judge nor they If it here be objected for this age is witty that we never read that Paul or Peter compelled any It may be answered That Paul both did himself and gave order to excommunicate offendors And when they shew me that the Christian Religion planted by Paul was authorized by the Civil Magistrate and a Church planted and maintained by Law and by that Law compulsion forbidden then they say somewhat otherwise nothing the Law of the Civil Magistrate in Paul's time generally running against the truth of the Gospel Witness that Proclamation of Nâ—râ— who beheaded Paul published anno Christ. 67. Quâ—squis Christianum se esse confitetur is tauquam generis hvmani convictus hostis sine ulteriori sui defensione capite plectnor the English of which amounts to this That whatever man was known to be a Christian without further â—riâ—â— he should be condemned to death as a common enemy to mankind In such times as these there was no going to the Civil Magistrate for maintaining of the Church in her dignity against contumarious refractory and stuhborn backsliders but now I think of it it is time to come to the Quest. 4. Whether the civill Magistrate hath power over or in the Churches of Christ and if he have whether his Laws be binding to the Consciences of men For the ease of the Reader and that we be not forced to make many distinctions we shal suppose our Magistrate owning the faith of Christ and a Member of the Church we shall suppose him to be the chief Magistrate in or over a place or Kingdome whether by Succession or Election we shall also suppose this Magistrate to be either Man or woman We defend that one so ruling hath power both in and over the Church For 1. All good godly and holy Magistrates that we read of whether in common or in holy History did in a great measure meddle for that is the Word in this age with the Church and exercised authority over it and in it as Magistrates by their Royal mandates and holy Proclamations yea by the mouth of the Holy Ghost commended for their so doing as might be made out in many instances from David Solomon Iehosaphat and Hezekia and from him we may draw a remarkable passage for the affirming of the question It is said 2 Chron. 29.3 He in the first year of his Reigne in the first Month he opened the doors of the house of the Lord and brought in the Priests and Levites and gathered them tohether c. commanding them to sanctifie themselves c. Here was both zeal and speed his zeal in that he did it in the first Year of his Reign his speed
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
but vastly differ in the manner of keeping these days as also in other points touching those days For 1 The Catholick Church performes worship or makes prayer even in those days to God alone whereas that of Rome offers supplications petitions intercessions to those Saints in whose days they are performeing that or any other holy service 2 The Catholick Church keeps feasts for no Saint but what she is sure had a being and once were and keeps no day but upon good and real grounds now that of Rome hath days observed and prayers made to those whose very being not without just cause are called in question It is very much to be doubted if ever there were such a man as Saint Christopher or Saint George or such a lady as Saint Kâ—therin or how can they know that Iosâ—ph the supposed Father of our Lord was a pious confessour or that Lady Anne was mother of the virgin Mary Who was he that told them that the virgin Mary never dyed but was taken up to heaven alive Aug. 15. and therefore that day must be in red letters in the Roman Almanack and on that day prayers must be made to her This is not to serve the Lord Christ the days that the Catholick Church keep are such as have in them a real truth and not legendary vanities 3 The Catholick Church keeps no days in memorial of Saints but those whom she knows to be good they were not only men but good men whom she honours with a day now in this the Church of Rome also fails she hath not only days in remembrance of them that never were but dayes in memoriall of them that never were good Thomas Becket must be Sainted and given to the Christmas holy days by way of augmentation and yet his religion purely consisted in rebellion and being an arch traytor deserved to be preferred in another sort and as we pray to Saint Feriol for geese to Saint Agatha for sore breasts to Saint Giles for Children to Saint Hubert for dogs to Saint Iab for them that have the pox to Saint Kathern for knowledge to Saint Orilia for the head arch to Saint Russin for madnesse to Valentine for the falling sicknese so we must pray to Bâ—cket for sinners when if stubornesse be as iniquity were he in a capacity to be bettered by prayers supplications ought to be made for him yet poor souls are taught to pray Tu per Thomae sanguinem quem pro te Impendit â—ac nos Christe scandere quo Thomas ascendit The like might be sayd of many others 4 The Catholick Church she loves useth and enjoyneth those days to be observed as meanes conduceing to the good of men and no further no what ever day be enjoyned by Rome were it Beckets or Leola's they must be observed as part of divine worship binding the consciences of men to the observation of them though but of humane constitution in themselves and often times fictitious in their nature Quest 2. Whether the Festivalls appointed by the Church of England may lawfully be observed Those solemnities established by law in the Church of England ought not by any that is compos mentis well in his wits to be spoken against for they appear in many respects to be lawfull and usefull 1 From that countenance God gave to those feasts Instituted by the Church of the Jewes under the Law the the days of Purim was never spoken against and that seven days feast of Iudas Maccabeus his institution was graced by our Saviours observance shall they and may they appoint days to worship God in for temporall mercy and not be blamed what hinders then but that the Church of England may appoint days to return thanks for spiritual mercy shown to her in common with the whole Church of Christ on Earth 2. From the nature of that worship she in those days performes though the day may be denominated from a Saint or kept in remembrance of one yet the prayers she offers up are purely to Christ the Gospel she reads is the Gospel of Christ the bâ—ead she breaks is the communion of the body of Christ and nothing is done in way of worship but what is agreeable to the rule of Christ and will of Christ. 3. From that opportunity that they put into the hands of such as hunger after spirituall food they may by these often hear the word of the Lord receive the Sacrament instituted by the Lord as a memoriall of his death untill his second coming and what ever ordinance they take most delight in or receive most refreshment by of that they have abundance in the using of those dayes instituted by the Church 4. From that profit that would accrew to the poorer and weaker sort of people to them those days would be a Catechisme upon the feasts of the nativity to hear of the birth of Christ and afterward of his circumsion and then of his passion and then at Easter of his resurrection and then of his ascension and then of the spirits descension and so forward this might being taught upon those dayes be of very great consequence to all Christians especially to those whose understandings are not ripe enough for high contemplations in subjects of this nature 5 From that power that the Church hath to ordain fasts and dayes of humiliation which is granted we may draw her power to ordain feasts and dayes of thanksgiving which is the thing doubted but of the power of the Church in such cases we have spoken in another place 6. From the doctrine of reformed Churches Confess of Helva Art 24. of Bohem. Art 17. which Churches deliver their minds thus that of Helvatia says Every Church doth choose unto it self a certain time for publick prayers c. it is not lawful for every one to overthrow this appointment of the Church at his own pleasure and if the Churches do religiously celebrate the memory of the Lords Nativity Circumcision Passion c. according to Christian liberty we do very well allow of it The Church of Bohemia says thus Many of the ancient Ceremonies are retained among us at this day of this sort be many appointed for feasts and holy days c. such as Christs nativity such as be dedicated to the Apostles c. chiefely of those Saints of whom there is mention made in holy Scripture all these things are done of us that the word of God may be taught and that he may be glorified among us c. the same teacheth the Church of Ans. Art 4. The ignorant must or may learn that the observation of those dayes is no superstitious observation of days condemned in Gal. 4.10 for with the Atheist there is neither good luck nor bad luck supposed to be in them neither with the Papists are the consciences of men tyed to them It is no more a sin to observe such times as the Church teacheth then it is will-worship to observe noon for dinner time or to open a shop
their superiours their wisdom in such things consisting in yielding surable obedience yet because this Law is spoken against by some it is not amiss for others to speak for it witnesses or Godfathers may be approved 1. From their unspotted Antiquity the Iews used them at their Circumcision and held the child to be cut in their arms we read of witnesses at the naming of the Prophets Son Mahershalalhash-baz Isa. 8.2 whence learned men have concluded â—the rise of Godfathers And since that have they continued in the Church without check from the best of men 2. From the occasion of their further settlement The primitive Christians seeing themselves in Jeopardy every hour of pain death and torture had other witnesses and Trustees besides the Parent who undertook the education of the child in the true religion in case the death of the Parent or otherwise new how soon the like case may befall this age none can predict especially when they know there was â—o great tract of time between King Edward the sixth of gloriouâ— memory and Queen Mary in such cases Godfathers may be as necessary in England as they were in the Primitive persecution which is one ground of the Law 3. From that love Unity and Concord that by this practice may be preserved among neighbours and believers It is experimentally known that it hath been a quench-fire oftentimes amongst hot spirits may the very nâ—me of a Godfather hath a power in it to work obedience in another and create peace 4. From that harmless profit that hath accrewed to many by that this is so well known that it needs no inlargement a Godfathers or a Godmothers gift is an ordinarly memorial If it be here said that the charge is great that is undertaken by the witnesses c. It must be known that the Parent is not at all disobliged from his duty the witnesses being but asistants to him The particulars of the Churches charge are these 1. To call upon the infant to hear Sermons as soon as capable of admonition 2. To learn the Creed the Lords prayers and the Commandements 3. With all other things which a Christian ought to know for his souls health for his vertuous bringing up so that when he is brought up in these things the witnesses have done their duty and are absolutely discharged either at confirmation of which by and by or at furthest at the day of marriage It is true it seems to be usually objected that even children were admitted to be witnesses for children but let not the Church of England be blamed for that abuse for she hath appointed that No Person be admitted Godfather or Godmother to any childe as Christening or Confirmation before the said Person so undertaking hath received the Holy Communion Quest. 5. Whether the Cross at baptisme accordinâ— to the Law of the Church of England be to be aproved Touching the lawful use of the Cross in baptisme we shall speak no other then what the Church of England hath her self spoken concerning this harmless Ceremony in her Canons Ecclesiastical where after a Preface touching the Princely care of King Iames of blessed memory to recoâ—cile differences by condiscending to remove some things that gave offence which in history we know to be true and in the Canon seems to be implied commends to all her true Members these directions and observations following First It is to be observed that although the Jews and Ethnicks derided both the Apostles and the rest of the Christians for preaching and believing in him who was Crucified upon the Cross Yet all both Apostles and Christitians were so far from being discouraged from their profession by the ignominy of the Cross as they rather rejoyced and triumphed in it yeathe Holy Ghost did by the mouths of the Apostles honour the name of the Cross being hateful to the Jews so far that under it he comprehended not onely Christ Crucified but the force effects and merits of his death and passion with all the comforts fruits and promises which we receive or expect thereby Secondly The honour and dignity of the name of the Cross begat a reverend estimation even in the Apostles times for â—ought that is known to the contrary of the sign of the Cross Which the Christians shortly after used in all their actions thereby making an outward shew and profession even to the astonishment of the Jews that they were not ashamed to acknowlege him for their Lord and Saviour who dyed for them upon the Cross. And this sign they not onely use themselves with a kind of glory when they met with any Jews but signed therewith their children when they were Christened to dedicate them by that badge to his service whose benefits bestowed upon them in baptisme the name of the Cross did represent And this use of the sign of the Cross in baptime was held in the Primitive Church as well by the Greeks as the Latines with one content and great applause At what time if any had opposed themselves against it they would certainly have been censured as enemies of the Cross and consequently of Chrsts merits the sign whereof they could no better endure this continual and general use of the Cross is evident by many testimonies of the ancient Fathers Thirdly It must be confessed that in process of time the sign of the Cross was greatly abused in the Church of Rome especially after that corruption had once possessed it But the abuse of a thing takes not away the lawful use of it Nay so far was it from the purpose of the Church of England to forsake the Churches of Italy France Spain Germany or any such like Churches in all things which they held and preached that as the Apology of the Church of England conâ—esseth iâ— doth with reverence retain those Ceremonies which do neithâ—â— damage the Church of God nor offend the minds of sobermen And onely departed from them in these particular points wherein they were fallen both from themselves in their ancient integrity and from the Apostolical Churches which were their first founders In which respect amongst some other very ancient Ceremonies the sign of the Crosse in baptisme hath been reâ—ained in this Church both by the judgement and practice of those reverend Fathers and great divines in the days of King Edward the sixth of whom some constantly suffered for the profession of the â—ruch and others being exiled in the time of Queen Mary did â—free their return in the beginning of the reign of our late dread Soverâ—ign continually defend and use same c. 3. Because indâ—ed the use of this sign in baptisme was ever accompanied here with such sufficient cautions and exceptions against all Popish superstition and erroâ—s as in the like cases are either fit or convenient The Church of England since the abolishing of Popery hath ever held and taught and so doth hold and teach that the sign of the Cross used in baptisme is no
Whether it be a sin to receive the Communion in a mixed congregation and if private examination be necessary By a mixed congregation the age makes us to understand 1. A congregation wherein any Communicant is not of the same judgement principle or opinion though in things circumstantial 2. A congregation wherein there are some Communicans that have sin in their mortal bodyes though it be repented 3. A congregation wherein there be drunkards or sweaters though adhearing professedly to the doctrine of the Gospel Unto which we will add this also though he was never reproved nor admonished by us The Question is then whether a man that hath prepared himself by sound hearty real and holy examination for that Ordinance may altogether forbear it and omit it upon the account of his knowing or foreseeing that such a drunkard will be at that holy banquet It is answered in the negative he ought not to forbeat upon any such pretence For 1. That Ordinance is not arbitrary It is not left to our own will and discretion that we may or may not as we will we ought to do our duty and prepare our selves to be worthy receivers if another neglect his and yet receive let him look to it the Lord is at hand 2. We might neglect other Ordinances as well as that we might refuse to read the Scriptures to pray to hear upon the same reason and indeed this doctrine as it hath kept some from the Chancel that is from receiving it hath kept others from the Church that is from hearing and this again hath kept some from the Scripture resolving to keep company with none but such as are altogether without sin and therefore the light within is their rule 3. God requires no such condition he craves faith repeatance and new obedience on my part but not that my companion should have the same or then I to be refused and my offering not to be accepted one Christian shall never be bound hand and foot and cast into utter darkness because another of the company wants the wedding garment 4. It is plainly against that Text 1 Cor. 11.29 he that eaâ—eth and drinketh unworthily eateth and drinketh damnation or judgement to HIMSELF therefore not at all to another he that prepares himself aright need not fear what the unworthiness of others can do against him 5. It would clearly take away this Sacrament out of the Church who would prepare himself to come if he should be cursed by anoâ—hers unworthiness or approach that table though full of faith with boldness except he knew that every heart at the table were as holy as his own and others that were as full of faith as he might hang down the head least his unworthiness procure unto them a judgement and so the devotion even of the devout should receive a bar â—nd be shut from all comfortable actings and holy duties This is not spoken to countenance prophaness but to inform the weak and tender conscience there being Laws in the Church to dâ—bâ—rth scandalous from that table and also thâ— ignorant which may and ought to be put in execution by the Church Officer after his admonishing the one and instructing the other for to exclude either of these without tryal save in case of necessity is arrogant and rash and without Authority but upon certain knowledge to debaâ— such is both religiously and lawfully done No Minister shall in any wise admit to the receiveing of the Holy Communion any of his cure or flock which be openly known to live in sin notorious without repenâ—ance nor any who have maliciously and openly contended with their neighbours until they shall be reconciled c. The scandalous are found out by the ear and secluded by Law the ignorant cannot be found but by discourse conference or examination which leads in the second part of the Question Whether private examination be necessary There is a twofold examination in reference to the Sacrament of the Supper 1. In respect of God 1 Cor. 11.28 men are bound and it is necessary for them to examine themselves 2. In respect of the Church that the ignorant and unlearned make not that Ordinance undervalued the Question is of this latter and amounts to this Whether the Church Officer may lawfully debar a sober pious Christian or one of whom he neither sees nor hears evil purely upon the account he will not submit to his examination a practice of late too commonly known nay several thousands have been excluded except they came under the tryal not of the Church Officers only but of his lay-Elders an office not heard of in the Church until these late years and are parts of the Church no more then those Anticks whose mouths supplie the places of spouts unto the temples but to let them pass it is denied private examination in this sence is not necessary For 1. The Scripture would have given some Item of it when the nature of the Sacrament is stated and examination required 1 Cor. 11. No word that tended in the least to this is written but every man enjoyned to examine himself 2. It cannot be shewed that ever the priests examined the fitness even legal of those that aproached the Paschal and yet the danger of unworthy receiving the one seems as great as the other 2 Chro. 30.20 1 Cor. 11.30 3. That Parable Matth. 22.9 is against this practice wherein the servants are appointed to bring in all that they could find without Order to try if they had the wedding garment the want of which condemned the party but not the servant Yet by the Law of the Church particularly of the Church of England none are to be admitted to that Ordinance until they have given sufficient testimony of their knowledge in the principles of the Christian religion Which Law though not expressed in Scripture in direct terms yet consequently it is approved In regard that the Church Officers are called Watchmen Stewards Shepherds c. which titles denote what a care they ought to have of their people or flock This even this being not taught unto the people was a firebrand of division between the Pastor and his people in these last days examination being by them required and that rigidly not declaring it as necessary in respect of the Church which would have satisfied the minds of all sober Christians but as from Scripture when the people knew that no such thing was required and they themselves not being able â—o produce the Text wherein in it was enjoyned It was pretty sport to hear men publickly and privately affirming that those who submitted not themselves to examination ought to be secluded for breach of that Order or discipline they themselves erected and yet not conforming themselves to those Orders that by Law had been established By which two things to all of understanding occurred First their arrogance to make Laws and compel the people without authority to submit under the pain of leâ—ser excommunication
yet converted but to places wherein the Gospel is by law established and the ordinances by law defended In such places constantly to preach without authority from the Church or charge of the soules he preaches to seemes not at all convenient for 1 Preaching is not only necessary for the Churches good the Administration of Sacraments is also to be observed and many things may occurre by providence necessary to be done for the Churches edification which such a one is not able to performe 2 It may breed an occasion of difference between the setled Minister and his people he that hath both authority from the Church and Charge of the peoples soules may by this person secretly be brought out the affections of the people there may be diversity of gifts one of them in speech may be bold the other in doctrin more found one eminent in prayer the other more powerfull in preaching this may open a door of division and be a fire-ball of contention between them 3 It gives too much liberty to passion no face so fair but there may be found some blemish no heart so holy but may have some lust no man so upright but sometimes may halt no preacher so sound but may preach errours Now to suffer one constantly to exercise his faculty of preaching among a people if he have erroneous tenets he may freely utter them having no engagement against them though he by the law of the Church should be made to recant or leave off preaching yet those whom he corupted might never be reduced to order Mr. Brown of Northhamptonshire who was the Father of the Brownists though he renounced his errour and took orders from the Church of England yet those whom he had subverted would never reform It is good therefore to prevent the worst that men oblige themselves to that form of doctrin by law established which will make them rather study to defend it then for the pleasure of any to pick a quarrel with it 4. It is none of those ways that God hath ordained for the building up of his Church such a constant Preacher can never be designed for the work of the Ministry for they are Apostles Prophets Evangelists which had extraordinary calls for that purpose and are now gone or Pastors or Teachers which have ordinary calls and to this day remain Ephes. 4.11 These men therefore having no call that is ordinary and the extraordinary themselves confess they want we may conclude to be none of those that God hath appointed for the carrying on of the work of the Gospel in a publick way 5. By the experience and relation of the aged such tolleration made faction and gave shelter to untained spirits when men would not through wilfulness and peevishness conform themselvs to the Laws of the Church by good and found advice established they were then protected under the notion of Lecturers who to please unsetled heads and some fond persons could inveigh at liberty against the Government ecclesiastical and when Law did lay hold upon them then call out persecution persecution In a word we say he that hath an unchast wife is to keep fast his back-door so those that would have the house of the Church freed from the doctrine of Incendiaries had best keep a bolt upon this Postern gate and suffer none to reach without either of the two things before mentioned Quest. 5. Whether he that is a Gospel-Teacher may lawfully own civil Titles of Honour There are spirits and they would be thought holy that are offended if a Preacher be called Lord and there are others they are near of kin that are angry if he be called Master however both may lawfully be done and owned by a Church-Officer 1. From the dignity of their office they are Masters in Israel and Doctors of the Law they are in high places and to them is committed such great power that Whom they bind on earth are bound in heaven anâ— whom they loose on earth are loosed in heaven Mat. 18.18 Unto whom God hath committed such great power they may have honourable titles given them conformable to that power 2. From the acceptance of it by former Prophets and practise of it under the Gospel Elijah was a Prophet yet he could hear Obadiah say unto him Art thou that my Lord Elijah 1 Kings 18.7 and not be angry Obadiah feared the Lord greatly verse 3. and his religion taught him to give honourable titles to Gods Messengers and the Messenger takes them without a check yea that these or such were the common Titles of Teachers by those that feared God may appear by these instances The Sunamite coming and falling down at the feet of Elisha Did I desire a son of my Lord and yet she is not reproved 2 Kings 4.28 neither is Elisha to be thought proud in receiving it Nichodemus came to our Saviour with the title of Rabbi and our Saviour owned him for a Master of Israel Iohn the Baptist is called Rabbi Iohn 3.2 10.26 and his Disciples call Christ by the name of Rabbi which is to say Master 1 Iohn 38. These titles being mutually given and taken by such makes it not unlawfull to receive the same titles of respect and honour now 3. From the Laws of the land if the King who is the fountain of honour put such a peece of Honour whether by Patent or otherwise upon any Church-officer there is there is nothing in the Scripture that contradicts the lawfulness of its receiving Ministers will sometimes own upon the same account the title of an Esquire why may not another own the title of Lord 4. Them that are against that sinless practise they are such as would be very well pleased if there were no Church-officer to be called a Lord that they might lord it over their lands and tenements yea would never be angry at the title if they could obtain it themselves and they who would not have them to be called Masters are such as would have them trod under foot and be Masters of their Pulpits considering this denial of theirs or anger of theirs against these titles is the less with wise men to be regarded Touching that place of Scripture against exercising Lordship Mark 10.42 As it takes not away authority out of the King of the Gentiles hands so neither doth it make it unlawfull for a Church-Officer to be called Lord so he lords it not in a tyrannical and oppressive way that Text purely teaching humility and love and yet we know of late dayes none was more tyrannical none more exercised unlawfull authority nor lorded it over the Clergy then those meek Lambs yet wild foxes that refused to be called Lords As for that place urged against a Ministers being called Master Mat. 23.8 9 10. where our Saviour condemns the Scribes and Pharisees for using of it who were not worthy of it in regard it blew them up with pride when they understand those words going before Call no man Father they
general 1 Cor. 14.40 and kneel accordingly 2. It is an humble gesture The ancients worshipped God often by prostration signifying how unworthy they were to stand in his presence who was the God of the whole Earth that is now out of use yet the signification of the same excellently held up by genuflexion by bowing we signifie our apprehension of his great and infinite Majesty 3. It is a sitting gesture This Sacrament is given by the Church with a charge to pray and if the Communicant have a conscience he will pray now let the Scripture be searched the Saints practice be inquired after and what gesture is fitter for prayer then kneeling It is true that usually we sit when we pray at meat yet to reason from a prayer in private business to one that is annexed to Gods solemn worship will not in all things hold and if it should we are not pleading the necessity of kneeling but its lawfulness 4. It is of all gestures the most suitable to behold a sinner where God is and he in Christ where Christ is and he by the spirit sealing to a poor soul and holding forth a pardon what is more agreeable to the nature of the thing then the sinner to receive that pardon upon his knees If it here be said that sitting signifies familiarity with God we can easily Answer that many are more bold with God then welcome and this familiarity is a figure of their own election the true Christian had rather shew his humility And when they have searched they will find that in Gods house sitting is not very often used in the time of prayer with which that Ordinance is to be received The Church of Rome useth it also though Originally she never begot it it being a gesture almost as old if not altogether as Christianity yet we must dispise it no more then throw away a Communion cloth which is decent and harmless though the Papist have it and even so is this though at Rome it be practised These things considered let iniquity stop her mouth and bring no rayling accusation against the piety dignity of the Church of England for ordaining her members to kneel at that Ordinance that gesture being by law established No Minister when he celebrateth the Communion shall willingly Administer the same to any but such as kneel under pain of suspension nor under the like pain to any that refuse to be present at publick prayers c. Quest. 4. Whether it be expedient to keep prefixed times for Administration of the Communion and if offerings be lawfull When the Church appoints this Sacrament to be received at such a day of the moneth or at such a time of the year it is not because those times or dayes are more holy then others but for other reasons the Communion in it self being often to be taken the Church may prefix a time as the first day of every moneth and it is expedient that it be so 1. For Orders sake to keep decency and to prevent confusion it is and may be ordained that the Communion be thrice in the year received and Easter to be one of the times which tends to the Churches Order as much as families dineing together at or about noon an ancient and old practice Gen. 43.16 2. For travellers sake when men are upon â—heir lawful occasions distanant from home and knowing a time before them wherein the Communion will be delivered in all places his devotion may stir him up to preparation and that to a conscionable conversation which could not be done if it were left to the pleasure of every Minister for so thousands might go long without receiving that holy thing whose zeal and piety might carry them forth to a reverent and frequent breaking of that bread and drinking of that cup. 3. For the ignorants sake The Minister may be more suddain in his warnings then some peoples preparation will permit and again more slow then their zeal will allow which inconvenience is preventented by a prefixed time in regard of which the ignorant may be before hand prepareing and at the time be fully prepared 4. For the Churches sake Subjects will keep the days of their Princes inauguration and people the times wherein they obtained some notable victory or great deliverance the Iew will keep in memory the days of Purim may not the Church in memorial of her Saviours resurrection from the dead as at Easter appoint her Members to partake of that Ordinance without being railed at If it be said she hath no Commindement from the Lord for so doing let them know she hath no Commandement from the Lord against it in time and the thing commanded is the very mind of the Lord in nature moreover she doth not do it through necessity but for decency 5. For the Lords sake we may see by woful experience that since these prefixed times were not thought suitable there hath in most places been no time wherein this Sacrament was thought seasonable Our Saviour joyned to it a Remember yet of all Ordinances it was most forgot by Ministers in their Pulpits and by people in closets It was very observable that in the most populous places and Parishes the drunkards complained most of the want of this Ordinance I always took it to be of God good ministers said nothing nor good people that is such as were so accounted God would have it spoke on and therefore opened the mouths of these Asses to reprove the madness of these Prophets hoping for better things we leave them to speak something touching Offerings or Oblations given to the Minister by the people at the times of Communion These are both ancient and laudable and a high part of Gods service and worship whom we are bound to honour with our substance commanded in the Law Ex. 25.2 confirmed by our Savior Math. 5.23 And all the precepts of that Sermon must be kept under the Gospel Math. 5.19 and the wise men shewed their respect to Christ by their offerings Though they be acceptable at any time for they were free-will offerings yet at some time they have been more necessary As 1. When the Church was in want when there was no stock nor treasure in the hands of the Church Officers to furnish the Church with those things it wanted Ex. 35.4 2. When we have received some signal and eminent blessing from God Psal. 76.11 3. When holy and solemn Festivals are to be kept when the three high feasts of the Lord were to be performed of which the Paschal or Easter was one None must appear before him empty-handed Deut. 16.16 but must bring gifts or offerings partly for the Sacrificia and partly for provision for the Levites from which rule the Churches of Christ of old came not to the Sacrament of the Supper empty-handed but brought an offering to the Lords servant filling or putting into his hand a temporal blessing who had filled their hand with spiritual food Quest. 5.
be taken Quest. 1. Whether swearing be an ordinance of or under the Gospel There are them that live about us and among us who denies that swearing is any part of Gospel worship and therefore though called thereunto refuse least they should sin but erroneously For 1. Swearing was no part of the Ceremonial law but used long before Moses and the ends of it are morall and therefore it is not abolished by the death of Christ. 2. It is prophesyed that the Church of the Gentils shall swear by the Lord and by the God of truth Isa. 65.16 Ier. 4.16 Implying that whereas they did swear by Baal and other false gods they should by knowledge be brought from that Idolatry and give that point of worship to the God of Heaven who alone is the true God 3. By a holy Apostle it is frequently done even by him who was an eminent preacher of the Gospel viz. St. Paul an oath is nothing but a calling of God to witnesse of the truth of that which is done or spoken that it may be received with the greater belief now how often doth that eminent servant of the Lord Jesus deliver himself in the very substance of an oath as God is my witnâ—sse Rom. 1.9 God is my record Pâ—il 1.8 God is my witnesse 1 Thes. 2.5 10. God knoweth 2 Cor. 11 11 31. Before â—od I lie not Gal. 1.20 I say the truth in Châ—istiâ—n Christ I lie not Rom. 9.1 As the truth of Christ is in me 2 Cor. 11.10 I speak the truth in Christ and lye not 1 Tim. 2.7 All which are as substantial oaths as any we read of in the oâ—d â—â—â—pensation 4. Even in the close of the Gospel we find a holy Angell to swear Rev. 10.6 we pray that the will of God may be done by uâ— as it is done by the hoâ—y Angels and hear we have an Anâ—ell for greater certainty sealing his threatning by an oath From these reasons we may without errour conclude that the oâ—dinance of swearing is in full force and power under the Gospell to all intents and purposes any thing that our adversaries can bâ—ing to the Contrary notwithstanding Those texts Math. 5.34 and Iames 5.12 speaks of swearing in our common communication and of such oathes as are sworn by the creatures as may appear by the contexts not of Judicial swearinâ— oâ— any other kind of oathes when necessity and authority draws men to it for clearing of the truth and ending of controversie against which the Gospel speakes not one word but confirms it by severall passages yea St. Paul writing to the Hebrews says Heb. 6.16 That an oath for confirmation is to men an end of all strife not that it was but it is q.d. while I am writing and preaching now when the found of the Gospell is gone over all the world is an oath the end of strife and that not to some only but to men i.e. to all sorts of men whether Jew or Gentile now had it been a sin to have used an oath under the Gospell for that end we should have heard of it in this most proper place or in some other And if any will be contentious let them consider that Pauls before God I lye not 1 Gal. 20. and the Angells by him that lives for ever is more then yea yea and yet who dare reprove either of them of sin To this doctrine consents the reformed Churches of Helva Art 30. of Ausp Art 16. of England Art 39. the Art itself is this Art 39. of the Church of England As we confesse that vain and rash swearing is forbidden Christian men by our Lord Iesus Christ and James his Apostle so we judge that Christian religion doth not prohibit but that a man may swear when the Magistrate requireth in a cause of faith and Charity so it be done according to the Prophets teaching in Iustice Iudgement and truth Quest. 2 Whether the Oaths of Allegiance and Supremacy required by the Kings of England c. of their Subjects may lawfully be taken That Covenants or oaths in cases of necessity or suspition may be made by the subjects of a land to their lawful Prince appears by that Act of Iehoiadah at the Coronation of King Iehoash 2 King 11.17 where we have the footsteps of a Coronation and allegiance oath but to come to the matter in hand either of these oaths may lawfully be taken For 1 Swearing is a Gospell Ordinance and therefore under the Gospell may be performed being ratified taken and used by a holy Apostle and blessed Angell 2 There is nothing in them oaths that is contrary to the word of God God who made the heavens is only called to testifie the reallity of the intentions 3 The taking of them gives assurance to his Majesty of his Subjects faithfulnesse and loyalty and indeed as the case now stands he may be suspected of disloyalty that will not satisfie the law in that particular 4. It is but equall that subjects swear to defend his Majesties honours and prerogatives since he hath sworn to maintain his subjects rights and properties Next swear not at all the grand objection is his Majesties supremacy But 1 It is under Christ none acknowledgeth him as absolute head of the Church that being his sole prerogative who is King of Kings and it would be considered whether God hath not made as good and as many Laws touching the government of the State as he hath for that of the Church yet who will thence conclude that the Magistrate is not supreame in civill affairs that is next immediately under God For no otherwise is he head that is governour of the Church 2 It is only to exclude the Popes Authority His holinesse at Rome looks upon all Kings and Emperours as his Vassals and servants and did he not exalt him above all that are called Gods he would want one mark of the Antichrist 1 Thes. 2.4 by the way they being called Gods we are to know that none on earth no no Presbytery their superior nor contain the Pope therfore pretending a power over the Church making himself or giving out himself as head of all civil Ecclesiastical officers and withall making the Church to be so absolute a distinst body from the state that no state officer whether the King though he only be supream ought in the least to meddle with it or if he do to be excommunicated or deposed for his presumption this power is by this Oath taken from the Pope and given to him that is the true as the Pope makes the Church to be so absolute a distinct body from the state as that the state hath nothing to do with it or in it there are them in our dayes to be quit with the Pope that would have no Church officer in the least to meddle with the state supposing such an absolutnesse in the one that it hath no coherence with or dependance upon the other in this absolute sence the