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
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
hath designed and caused to be delivered to the Church which is his Kingdom to take no notice of those railing accusations which they bring against and cast upon such as are Officers by Apostolical Authority which in the end of their days may heighten their punishment as it doth now their rebellion From all that hath been said we conclude these to be no Churches as they are now constituted for they have now no Gospel Priests Ministers or Teachers no Ministers because no Apostolicall succession bring the line downward from the Apostles and these men as they are now constituted are not to be found they have no succession because no Ordination and no Ordination because not Apostolical and not Apostolical because it is not come to them from the Apostles who were the first Ordained Gospel Ministers and immediately qualified and impowered for the work and bringing in of many to the Gospel and from their hands did the same power issue into others that as every age came up after another so there be those fitted to teach it unto all generations and so the Apostolical succession now the Church is constituted must ought and shal continue to the end of the World whatever Opposition men or Devils Hereticks and Persecutors the two beasts that Sathan useth to destroy the Church canmake against or what ever weapon they can form against it or whatever rayling accusation they can bring against it or whatever contumelious and reproaching specches they can cast upon it Reader It is not to be passed over in silence that Peters sitting in Rome as Bishop thereof nay of his being at Rome at all is doubted by some though famous Historians and antient Fathers that lived near and under these times do in their Histories and Writings affirm it yet Calvin that was almost of that judgement is brought to acknowledge that he dyed there Quia tamen plerique Scriptores in eo consentiunt ne pugnemus quin ibi moriuns sit Only how long he was there is uncertain the Church of Rome say 25 year but that is most improbable The Reasons that they bring against it are not so strong as to cause a man to call in Question ancient History his Apostleship no more hindering him at Rome then it did in Antioâ—h those of the Circumcision being scattered from their Country And when it is affirmed he was Bishop it is not to be understood that he always resided and constantly abode in Rome perfection and Apostleship might keep him from that which might be the ground of Pauls not mentioning him in Scripture in regard also of Peters being with the Lord in the body and of his seeing of the Lords glory in the holy Mount might he by the Church at Româ— who were beloved of God Rom. 1.7 be chosen to be Bishop possibly not by any formal instalment that is the chief Teacher or Ruler of that Society nothing reflecting to disparage Paul he being also frequent in journies However Eluselius that lived An. 180 writes in his Church-History that Peter and Paul in their going abroad to preach the Gospel to other Nations appointed Linus to Rule the Church of Rome they not tying themselves to any one people since the whole World was their Diocesse After whom succeeded Clesus and then Clemens as before onely with this difference that Eusebius make Anacletus the same with Cletus which other Authors make two different persons making Cletus to Rule 12. year An. Chr. 81. and Anacletus to Rule 9. year An. 103. according to Alsteads Chronology which as is above was followed the Reason of this disagreement might be the identity of their names possibly the distinction of first and second either through persecution or through inobservance of Authors being not observed or not thought necessary This Linus that the Historian records to have been made Bishop of that Church by Peter Paul during their being abroad may nor unlikely be supposed to be that Linus who is mentioned by Paul 2 Tim. 4. ult during his second and closer Imprisonment at Rome immediately before his death Most of them that question these Histories of Peters being Bishop of Rome by which we understand the supream Teacher and Governour of that Church are fearful that should it be granted they might gratifie the Pope too much then it would appear that he was Peters successor which to grant advantages him no more then it would do Demas that ever he followed Paul when he Apostatized from him or that it should be an honour to Ierusalem that Iames the Apostle was Bishop there which is granted nay that Christ who was chief Bishop ever lived there it is known that the Antichrist shall sit in the Temple of God 2 Thes. 2.4 Then it may be in Peters chair he hath therefore little reason to brag of either since his destruction is certainly to come from thence It is to be imagined that before this time the ignorant will wonder the Phanaticks smile the Schisinatickslaugh to hear so much spoken of Rome let all know that the Faith and Grace of the Church of Rome was spoken of throughout the whole World Rom. 1.7 8. It was a holy and pure Church as Ierusalem once was And Ordination being an Ordinance of God is no more to be contemned for it's coming from Rome to Canterbury then it is to be contemned for it's coming from Ierusalem to Rome though that was the slaughterhoâ—se of the Prophets yet Ordination is no bloody Ordinaence though Rome now be the Whore drunk with the blood of the Saints yet Ordination is none of her Bastards Rome was pure from Idolatry from Linus to Silvester the first that was until the year 300. It was somewhat defiled from Silvester the 1. unti Eonis face the third that was until the year 606. It was Antichrist from Boniface the third until Alexander the seventh who is this present year Bâ—shop of Rome 1660. We might show that before Rome was Antichrist Gregory the great sent Austin over into England but it needs not Ordination being none of Romes brats when she is at worst nor none of her bringing forth when she was at best From Christ it came first from Ierusalem that spread over all the World through Rome it came to England he therefore that despiseth this despiseth an Ordinance of Christ come whence it pleaseth for he enjoyned it and in no Ordinance of God ought we to separate from the Church of Rome neither do we but hold as we ought Communion with her The bright Orient Pearl and Jewel of the Church of England in his Apology for the separation of the said Church from Rome declares as touching that we have now done to depart from that Church whose errours were proved and made manifest to the world which Church hath already evidently departed from Gods Word and yet to depart not so much from it as the Errours thereof c. 2. The segregated Congegations in England are not
and it is an errour so to believe and all that are of this judgement are Sons of God This is distinguished from the rest by the name Denkian he speaks out aloud that all may hear him that all the Devils and all the damned Soules shall at last be brought out of Hell and reign with God in glory This is called a Benckeldâ—an Polygamy he affirmes to be permitted in the Gospel of Christ it is a mighty holy thing to have many Wives You must note that it is the proper Language of every one of those severall Sects arising from the Spawn of this creature wherein also they inveigh against and are ashamed each of other but yet there is one Roman speech that is used by all these together and is the Dialect of them all in common Well we may cal it their mother tongue since we know she who suckled them taught them also to speak They hold it unlawfull to take an Oath before the civil Magistrate though lawfully called thereunto and hold it not unlawfoll to cut the throat of that Magistrate holding it a sin in any man to be a Magistrate most of them believe an earthly Monarchy after the day of Judgement and free will in spirituall things and account themselves onely the true Church They rebaptise and deny Baptisme to Infants maintain that there is no original sin with all Heresies more that have but a tendency to the overthrowing of all Kingdoms Nations Churches Common-wealths and States as hath been made manifest to the world by those that were eye-witnesses of their helish prancks murtherous deeds Blasphemous speeches Treasonable attempts unheard of cruelties unparalleld Villanies sacrilegious spoilings and Antichristian undertakings when by pretended Religion they had obtained to play the Devils in Germany and Munster An. 1520. at which time and in which place these severall Monsters appeared all of them in their proper colours for you must observe they discover not themselves further then occasion and toleration wil permit them but enough of this beâ—st Here is a Creature that will even make you cold to behold him though it self be very hot he is known by the name of Quaker he will prophesie at every turn hearing the Word reading the Word and preaching of the Word and receiving the Sacraments as seals of the Word is but hanging upon the Tree of knowledge So long as thou keepst him thou needst no Chaplain and when he goes away believe him and thou shalt sentence all outward worship as Antichristian In conclusion he will teach thy Wife to preach for nothing and having once learned it must be something that will make her hold her peace Now take your choice here is a Religion for every month in the year and I am prone to suppose that thy Grand-father was never so well stocked Yet to keep all fast Accept of this Hethernigonian he is a dapper fellow he will vow and maintain that the Doctrine of the Church of England is no true doctrine particularly because it teacheth that all men are sinners and for keeping but one Sabbath day in the Week or any Sabbath day at all since all days are and ought to be Sabbaths And lest thou shouldst be at any loss he wil carve you out a dainty Wainscoat box to put all thy other Religions in And indeed it is time to shut up for these foul Vermin are hurtfull to my own sight these wild beasts of prey have troubled the Church and must 1 Cor. 11.19 Were it not that I know the smell of these Foxes is good against the palsie I had not given my Reader this Present as an Antidote against the unsteadinesse of this age in which as the wild beasts in Africa meeting at the Waters engender with each other by which new Monsters are constantly begotten even so in this age by the meetings of Separatists and Hereticks there is such a mixture of Serpentine seed cast into the Matrix of itching ears keeped warm by the fair out-side of it's begetters brings forth in time monstrous Opinions and shapelesse births which after a little licking into form as it is said of the Wolf receives a name or mark of distinction yet differing in nature from those that were born before it no otherwise then a young Fiend doth from an old Devill My soul come not thou into their secrets and to their Assemblies mine honour be not thou united Each of these and all of these giving themselves out for the only true Church where should that soul once stand that enters in among them but as one groweth out of the sides of another becomes treacherous to its own body and calls upon all within hearing to hear onely that and each hollowing Come to me the poor creature must needs stand amazed and either come back into the Catholick whence he came which is seldom done or be of no Church or Religion at all which is often The Brownist he is of the spawn of the Anabaptist on one side and the Quaker comes from him upon another from the Quaker grows the Ranter who absolutely affirms that there is neither God nor Devil Hell nor Heaven and this is to go below a Heathen and deny the Faith held of Infidels It is said that Mercury could not shape a suit of clothes for the Moon in regard she was never of one bigness so neither can we so variable are they in Doctrine name them Churches each of them holding private points contradicted by another onely agreeing against the Catholick Doctrine of the Church of England like the three Brethren at the Siege of Ierusalem by Titus who agreed all against him yet had divers Battels fought in the Town between themselves It is no safe ground to bottom a mans salvation upon the Catholick Faith is the same in all Ages it is for the present what from the beginning it was and shall be at the end of the world what for the present it is it hath stood and will stand though the powers of Hell rally up against her there is but one Lord one Faith one Baptism and they remain ever the same let us therefore ever remain where they are taught not once turning aside to the â—â—ocks of the companions Cant. 1.7 5. Should we Church this rabble-rout as they have formed themselves at the same instant we must have strange and blasphemous thoughts both of Christ and his Apostles Did not Christ promise â—hat he would send his Spirit and that he should guide his Church into all truth Iohn 16.13 for if these be true Churches then Gods Church even the whole body of the faithfull hath for sixteen hundred years been lead into dangerous and fundamental Errors Then the Apostles have given wrong judgement in necessary points of Faith and contrary to the will of God have made Laws in his Church Unfaithfull have they been in several deep points to the Church that would noâ— once inform her that no member of her body but might at his
near as hot as hell he must believe the least point of Reliques with as strong a faith as the greatest mysteries of the God-head and if he deny any of the former he is no lesse an Heretick then if he had denied the latter and he that believes not the Churches tradition to be as necessary to be believed as the Epistles of Paul he cannot be saved Indeed there is not an Article of the Church of Rome that is Catholick wherein reformed Churches differ from her but in those Articles that are but of Yesterday such as those above mentioned they stand at a distance praying for her but loth to touch her she being not sick of a small Ague but hath running sores Ulcers Infections Pestilential humours within her which makes them write over her as if she were visited Lord have mercy upon her but dare not make themselves one body with her H. The Apologist of the Church of England declares That we have Renounced that Church wherein we could not have the Word of God sincerely taught being mixed with tradition nor the Sacraments rightly administred the one half of the Lords Supper being but given to the people and Baptisme being given to Bells c. Nor the Name of God duly called upon praying to the Saints and Angels and in a Latin tongue which the people understand not To conclude we have forsaken the Church viz. of Rome as it is now not as it was in old time past c. and come to that Church viz. of England wherein all things be governed purely and Reverendly This overthrowing of the foundation thou maist call Heresie in dâ—ctrine Yet by caution take not the manners of the people for doctrine let the people be what they will the man what he pleaseth it is neither the good lives of men nor the bad lives of men that makes or unmakes Churches but false and corrupted doctrine Much loosenesse was in the Church of Corinth and Prophanenesse particâ—larly about the Sacrament of the Lords Supper yet the Apostle gives no ground at all for separation only exhorts to a more orderly peaceable walking and a more holy and prepared celebration Neither must we take things indifferent for doctrine nor every blemish for fundamentall Heresie It is an errour in our age to take Circumstances and outward Ceremonies for essentiall parts of worship There was much corruption in the Church of the Jews in our Saviours time and much false glosses put upon the Law yet in regard the fundamentals were not razed he commanded his disciples to hear even the Pharisees who yet were thieves and robbers being none of those appointed to expound the Law which justified not their manner of teaching but the truth of the doctrine taught who sate in Moses chair Matth. 23.1 2 3. but gives them a Caveat to beware of the practices and leven of the Pharisees that is hearken and obey to those truths and fundamental precepts that they give out teach to be in my Fathers Law first taught by Moses as cirumcision the way and manner of the Sacrifices which in the Jewish Church were necessary points but refuse those things they lay down as from tradition as Corban washing of cups for not these but the other are commanded you to do Moreover you must be sure not to separate your selves from those who possibly are ignorant of the depths of Sathan in that particular doctrine delivered for Christ pities such and speaks comfortably to them Revel 2.4 nor from others whom you can perceive in the least to disown that corrupted doctrine though privately being troubled at the razeing out of necessary principles How many poor souls are led away from the truth by those that creep into houses in our days that are ignorant possibly of the designes of their prime Teachers following them as much as the people followed Absolon viz. in the simplicity of their heart these giving great encouragement to those that so teach makes them bolder to go on against the unity of the faith showing the Number of their Disciples loving to hear those Doctrines that either add to or take from the infallible and unalterable rule of the Word in both which the Church of Rome is erroneous and therefore the separation from her justifiable 2. We may lawfully separate our selves from a Church when she enjoyns those acts of worship as necessary not enjoyned by Christ when a Church preacheth corrupted doctrine as from God we may separate from her so may we nay so ought we to do when she injoyns false worship to be performed to God whether it be in worshipping him after a false manner or giving another besides him true worship Deut. 10.20 This is another cause of the reformed Churches separation from Rome their Beads their Ave Maries their Fastings a great part of worship with them their praying to Saints as those that have the plague must pray to St. Rochus those that have the tooth-ache to Apollonia those that are poysoned to Saint Iohn those that are in Captivity to Saint Leonard those that have the Fistulâ— to Saint Quintin Women that are in labour must pray to Saint Margaret but especially to the Virgin Mary besides those common prayers that you must make in common to all the Saints and to the Angels also must prayer be made There is a little Book published by the Authority of Pope Pius the V. in which almost at the beginning that all might prosper the better you have this Prayer Precibus meritiâ— beatae Mariae semper Virginis omnium sanctorum perducat nos Dominus ad Regna Coelorum The Summe of which Prayer is this that God would be pleased to lead bring the Petitioner unto Heaven by the intercession praers and merits of the blessed Virgin and of all the Saints I do wonder that Christ should be left out by whose merits and intercession alone we are saved but I marvail most whether all these shall be a distinct Company by themselves for of the whole company of the Virgins they cannot be the foolish Virgins had no Oyle the wise had but enough to save themselves where is there any of their merits then left for me yet this is better then Tu per Thomae sanguinom c. These with many more of the like nature as praying for the Dead offering or burning up of incense praying in an unknown Tongue that common people know not what they pray their Ordination of the Hoast their holy water their penance their Pilgrimages their oyl or Chrisme salâ— and spittle used in Baptism was the cause of that separation made from her by the reformed Churches these points and this kind of worship being not Catholick for as before they separate not from Rome in any point of worship that she holds in Common with the Châ—rch of Christ but these being brats of her own begetting they deny them entertainment or Countenance and separate themselves from her and their separation is justifiable
that he beholds no iniquity with approbation that holy thing that is called and known to be the son of God she only owns and worships Luk. 1.35 5. In regard of her promise and engagement to be holy though the whole World lye in wickednesse yet she promises to be holy and unblameable before him in love 6. God and Christ account her holy though there be failings and Hypocrits in the Church yet God is pleased to give the denomination from the more worthy part 2. Pet. 2.5 9. and all the members of the invisible Church are reâ—lly holy and because we cannot know them the Church is accounted holy wherein they are so that even the wicked have this benefit of the godly Quest. 10. Why is the true and holy Church called Catholick The Catholick Church in plainer English is no other then the Universall Church and rightlyâ— so called being universal 1. In regard of place she is not tyed to a corner nor limited within certain bounds Earth it self a is not sufficient for her she is both in Heaven and earth 2. In Regard of persons for no age no condition is exempted from her jurisdiction high and low rich ond poor great and small from him that sits in the Throne to her that grindeth at the Mill is the doctrine of the Catholick Church open 3. In Regard of time there was no time since the Creation that wanted this Church that Doctrine of it begun at the Creation and fall of man and hath not failed hath not been altered since but explained and confirmed since the Creation of all things this Church was and untill the restitution of all things this Church shall be and Eternity it self shal never impair nor diminish this Churches dignity 4. In Regard of parts all the particular Churches or Congregations in the World that ever were and all that for the present are all that for the future shal be are parts of her by unity of Doctrine consent in Sacraments through faith are compacted together for the compleating of that Catholick body named the Catholick Church Let me dye if I would not be ashamed to be but supposed to be a Member of any Church on Earth but this or to own that Religion that is not at least sixteen hundred year standing The Church of Rome as she is now constituted is not Catholick wee know when the fire of Purgatory was first kindled it was but yesterday i'ts not Catholick the Rise and Originall of many of their doctrinal points known and those upstart Opinions now in England those Phanatick Principles and Heretical Tenets taught by Ioan the Spinster Dick the Weaver and Robin the Taylour are not Catholick The Well of Knowledge is deep and they have nothing to draw how can they get living waters they are ever learning and never able to come to the knowledge of the truth But let them alone they be blind leaders of the blind and if the blind lead the blind both shall fall into the ditch Matth. 15.14 Quest. 11. Whether the Elect only be the true Members of the Church Before this question be directly answered it is expedient to premise these three distinctions 1. of the Church 2. of the persons 3. of judgement 1. Of the Church here we must call to mind that division above made of the Church visible and invisible That wicked men Hypocrites c. are members of the visible Church in common with the Elect is not to be denied The invisible Church is here meant a distinction the Church of Rome cannot well digest called the Church of the first born Heb 12.23 2. Of Persons there are some that are in the Church by outward Profession and because they hear the word own Christ receive the Sacraments may and must pass for Members Others are in it by inward resignation in giving up their hearts to God called a reasonable service Rom. 12.1 3. Of Judgement there is a judgement of Gods decree by which he knows who are his and there is a judgement of humane charity By the former we know none so as to point him out and he that holds one or more of fundamental truths untill he be cast out must be judged a Member of the Church Yet those only that are by the decree elected and called are only members of the Church For 1. The Elect draw only life and nourishment from Christ they commonly act faith the other are barren branches and though upon yet not properly of his body It is the heart alone of the Elected and Called that will open and entertain Christ Ioh. 15. 2. It is they alone that are established and builded upon him he is the Rock they stand by while the other chooseth a sandy foundation sticks possibly at his profession imagining that will save him their house shall stand when the others are falling and they under them Christ shall laugh at the one and mock when their fear cometh but rejoyce over the other with singing to behold them cloathed upon 3. The Elect only are to their power obedient to him they are his sheep only that hear his voice and by this it appears that they follow him they will go with him from a feast to the garden from that to the Crosse from that to the Grave They will contend earnestly for the Faith once given them were it unto blood the other will forsake him and love their lives better then to die 4. They only truly and cordially honour him O how pretious is Christ to such as believe they that name his name in this society depart from all iniquity others draw but nigh him with their lips they draw out their souls to him for his goodness sake their sheaves to the hungry for his mercies sake they bow the knee and their tongues confess him the other bows and with their lips mocks him the oâ—e puts his soul in his hand to rule it the other puts a reed in his hand to bear it he says Lift thou up the light of thy countenance upon me and the other covers him with a vail strikes him saying Prophesie who smites thee 5. They are the only persons that are called justified and glorified by him one that is truly a Member of Christs body must not be supposed to be eternally separated from his glory it s the dead branches only that are cut down and burned such as draw sap and bring forth fruit these shall not be fuel for that everlasting fire the Hypocrites may Prophesie in his name and cast out devils and the devils know them yet Christ shall acknowledge he nere knew them the devils may come out of the possessed and depart at their call and they shall go with the devils and depart at his command I would not have it here thought that the perfection of the Saints is intended or that before the Elect are effectually called this is demonstrated or that it is sufficient for a Christian to say he is of this invisible
against their sins like men ready to drown or desperate they are strong to wrestle even with God himself 8 When there is any great undertaking that it may prosper Ezra 3.10 11. It is a good thing to ask direction of God in the way wherein we purpose to walk All things are in his hand and according to his power and will so cometh things to pass to fast therefore that God would bless us and prosper the work of our hands is acceptable sacrifice SECT IV. 4 The manner of it This Fast as a Sabbath is two wayes to be performed outwardly and inwardly 1 Outwardly as hath been before declared in abstaining from bodily labor for a fast day is a Sabbath day Lev. 23. 33. food c. and that the whole day for it must be no shorteâ— then other dayes alwayes provided that nothing be done to the prejudice of health In that case as in the Sabbath God will have mercy and not sacrifice yet as bodily labor profiteth but little 1 Tim. 4.8 so outward resting in it self is not of great value except unto it there be joyned fasting or resting 2 Inwardly he that worketh and he whose soul is not afflicted upon a fast are both in danger Levit. 23.29 30. This inward fast consists 1 In a diligent examination of the soul to find out sin this is a day wherein the soul is specially invited to be reconciled to God the heart must now be searched and the beloved sins must be found that as Samuel slew Agag we may hâ—w them in pieces before the Lord 1 Sam. 15.33 2 In an unfeigned humiliation before the Lord for sin it is not sufficient to acknowledge that we have offended if we would be accepted we must be penitent Zac. 12.10 3 In an undoubted faith in Christ for a pardon of sin this is a time of prayer and repentance that our sins might be blotted whether private to our selves or common to the kingdome wherein we live Now he that prays Let him ask in faith Iames 1.6 4. In a stedfast resolution through the spirit to oppose sin In this repentance must we continue it must appear in the fruit of practise to be real in the root Dayes of fasting are dayes of attonement therefore sin must be parted withall they are days of Physick therefore we are to abstain from delighting in that which would offend us 5 In a serious meditation of the good word of God if the Fast be private and a diligent attention to it if the Fast be publick It is the word that discovers Gods judgement of this or that kind as famine pestilence sickness unseasonable weather to this or that sin as perjury Sabbath-breaking prophane or common swearing stealing c. which enlightens the soul much in the holy and orderly performance of this duty SECT 5. Questions Resolved Quest. 1. Whether the Fasts of the Church of Rome differ from those of the Church Catholick Quest. 2. Whether Fasting be not a Iewish Ceremoniall or Jewish rite Quest. 3. Why is the Fast of Lent observed by the Christian Church Quest. 4. Why are the Fasts of the Weeks of Ember observed by the Church Quest. 5. Whether it would bring advantage to the Church now to have those dayes again observed Quest. 6. Whether it might not be an acceptable service to have an annuall Fast for the crimes lately acted in England Quest. 1. Whether the Fasts of the Church of Rome differ from those of the Church Catholick The Church Catholick differs not from that of Rome either in the act or ends of Fasting yet toto coelo differ in these following respects 1 The Church of Rome makes fasting to be meritorious they suppose they merit something at the hand of God for their abstinence that is deserve somthing at his hands not so the Catholick Church she teacheth that when we have done all we are to acknowledge our selves unprofitable servants 2 They prescribe certain times as necessary to be keept upon the account of salvation what ever dayes the Church appoints for annuall Fasts it is necessary if they would be save to observe them accordingly hence it is that the neglectd of it as a breach of the third though according to God of the fourth commandement must of necessity be confessed to the priest that such penance may be injoyned as is sutable to that high offence for the expiation of its guilt Now the Church Catholick appoints neither knows she any time to be observed as necessary but what God and his Son appointed in his word 3. They abstain from meals of this or that fort as being for the time prescribed for the fast altogether uncleane their consciences will be defiled if they should eat them that is without authority Now the Catholick Church though she injoyne a fast yet by the Lord Jesus she knows no meat unclean of it self and he that teacheth otherwise is not of God but of Sathan 1 Tim. 43. 4 The Church of Rome looks upon her fasting as a part of Gods worship her very abstaining from meat or from this or that meat is taught to be points of worship the Church Catholick teacheth that Fasting in it self is of no use nor no part of worship But as a fit meanes and as it serves to the uses aforesaid so she requires it not otherwise 5. That some fast particularly lent is of Apostlical institution and out of religion and conscience to be observed the Catholick Church knowes no such law and therefore she keeps not lent upon that account but for other ends and other causes as shall by and by be shown 6. That outward Fasting is of it selfe sufficient without the inward and indeed if fasting that is abstaining from meats or meals be of it selfe a point or part of worship it may be so but the Catholick Church pleads for an Inward fasting or abstaining from sin and for a soul to afflict it selfe for transgression without which the outward fasting is not regarded 7. They are foully belyed by many Authors if good Christians would not take the Fasts of the Church of Rome to be great feasts through the variety of dainties and plenty of wines therein fed upon by which it is not to be called a fast which makes us that for the present we need not show the difference between this and the Fast of the Church Catholick Quest. 2. Whether Fasting be not a Ceremoniall or Iewish rite Who are those among us and about us who teach that fasting in its own nature is not a Gospel but a legal exercise and not to be observed in the Church of Christ but fasely for 1 The ground or end or cause of our religious fasting is moral for the subduing of corruption and exercising our selves in the dutyes of repentance and mortification unto which by experience fasting is known to be an apt meanes and sutable help 2 Christ prophesied or rather commanded Fasting after his own death Luke 5.53 But the dayes will come
upon God for mercy a whole day spending it in his service only and not to praise him with the same time-favours of spiritual nigardliness when the mercy is obtain'd Two or three of such days in a year is rare which might stop the mouth of Covetousness if it should plead fear of want 2. In relieving of the poor and indigent Ester 9.22 Iosephs afflictions must not be forgotten and the hungry soul must not go empty all that day he must be filled with thy goodness yea if thou pleasest thou mayst send portions to thy friends that they also may rejoyce with thee and for thee Revel 11.10 3. In more liberal receiving of the Creatures both in food Neh 8.10 and in apparrel Ester 5.1 The Jews in Chushan when the Council of Haman was turned to foolishness might have said with the Psalmist A Table hast thou prepared for us in sight yea in spight of our enemies and in a day of praise nothing is more sutable then a garment of praise From this it is that the Scripture calls them feasts of which the Church of the Jewes had these most remarkable commanded them of the Lord viz. 1. The seventh day or Sabbath 2 The feast of the Passover Exod. 12. In remembrance of the peoples delivery out of Aegypt and the Angels passing over the houses of the Israelites and smiting the houses of the Aegyptians It was celebrated the fourteenth day of the moneth Nisan or Abib and continued till the one and twentith of the same moneth answering to our March It is called also the Feast of unleavened bread Mat. 26.17 3. The feast of Pentecost Levit. 23.11 so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth fiftieth being celebrated the fiftieth day after the feast of the Passover the harvest of the Jews falling between these two feasts this is called also the feast of the first fruits Levit. 23.17 that their grain and corn might be sanctified for their use which was begun with one feast and ended with another 4. The feast of Tabernacles Levit. 23.40 It was celebrated the fiftieth day of the moneth Tisri answering to our September and continued full seaven days in memory of their Fathers dwelling in Tents Booths and Tabernacles the space of fourty years in the Wilderness 5. The feast of Trumpets Levit. 23.24 this was according to their political or civil account celebrated every new years day which was the first day of the first moneth Tisri which moneth was the seventh according to their Ecclesiastical or Spiritual account It was so called because on that day there was more sounding of Trumpets then at other times even all the day In memory say some of Isaacks deliverance from sacrifice a ram being offered up for him the horn of which beast was used as Trumpets are now In memory says others of the Law which they were to keep all the year which was delivered with the sound of many Trumpets Some say it was to put them in mind of the resurrection to a new life which shall be done with the sound of a Trumpet Others think it was to make their new years day the more remarkable because from it all their deeds and contracts bore date 6 The feast of the new moone Numb 28.11 Every new moon was a festivall among the Jews and the first day of the moon was the first day of their moneth In it it was unlawfull to buy or sell Amos 8.5 they repaired to the Prophets of God 2 King 4.23 7 The feast of Expiation Levit. 16.40 this feast was observed the tenth day of the moneth Tisri the priest at this time went into the Holy of Holys and made an attonment for the sins of the people For all their sins once a year Yet the Jews say it was in memory of Gods forgiveing them their sin of Idolatry in worshiping the golden calfe It is reckoned among their feasts though in it self a fast for that the Lord and they by performeing certain rites were agreed a true cause of joy and on that day the year of Jubile was proclaimed a time of great mirth 8 The feast of the Septennial Sabbath Levit. 25.4 as every seventh day was a sabbath of rest so every seventh year was a year of rest to show that man his lands his grounds were all the Lords 9 The Feast of Jubile Levit. 25.8 this was celebrated every fiftieth year proclaimed on the day of expiation It is called Jubile as some supposes from Jabal a Ram because it was proclaimed with sounding of trumpets or Rams horns All servants were this year set free and all lands that had been sold or morgaged returned to the true or first owner who had sold or morgaged them It mysticaly shadowed that Spiritual Jubile which Christians enjoy under Christ by whose blood we are not only made free but also the sound of the gospell which was typically showed by the sounding of the trumpets is gone throughout the world to those the Jwes themselves added 10 The Feast of Purim or of Lots Esther 9.20 this feast was celebrated the 14 and 15. days of the moneth Adar answering to our February In memorial of their deliverance from Haman 11 The feast of comportion of wood Nehe. 10.39 celebrated in the moneth of Ab or Iuly in memory of the wood comported or brought for the perpetual nourishing of the fire under the altar of Ierusalem according to the law of God to burn the sacrifices thereon made 12 The feast of Dedication 1 Maca. 4.59 of which we have spoken before Now notwithstanding we find not in the new testament any man bound to the observation of those days appointed by God to the Church of the Jwes or of any other yet because the exercise of Godlinesse may be interrupted through the fleshes frailty and the worlds emergency In a holy Imitation of the Jewes piety and Mordechais zeale and Iudas Maccabeus his devotion whose feast though Apocryphal was observed by our Saviour the Church of Christ here on Earth hath pointed out some days in the Calendar to be kept holy to the Lord for the honour of his name and credit of the gospel as the feast of the Nativity Circumcision Epiphany Purification c SECT 5. Questions resolved Quest. 1. Whether the feasts of the Church Catholick iffâ—r from those of the Church of Rome Quest. 2. Whether the Festivals of the Church of England may lawfully be observed Quest. 3. Why are Bone-fiers made in England upon the feast of the fifth of November Quest. 4. Whether the time of a Martyrs death be a proper time for feasting Quest. 5. Whether the feast of Philip and Jacob be not prophaned Quest. 1. Whether the Feasts of the Church Catholick differ from those of the Church of Rome That the Saints are to be honoured is by no true Christian denyed and that days may be set apart upon their account to worship God in is justifiable and in this both the Catholick Church and that of Rome agree
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
a Bed-chamber which is a civil dedication setting them apart for their use and the very altering of those uses hath a piece of unseemliness attending it a sink in a Parlour and a jack in a Dineing-room were not comely and therefore not used because of the civil dedication Now is it not therefore as proper that that house in a parish builded for the Lord have its sacred dedication and separated by some holy service for that end and purpose which may put a kind of sham upon any that would out of crosness or wickedness alienate it from its proper use but this brazen sacred age hath quitted shame and our upstart noble men and Gentlemen would be loath to have their grooms litter or curry their horses in their Halls yet these sacrilegious and prophane Saints could approve ye command them to do it in Churches Hear this ye old men and give care all ye inhabitants of the Land hath this been in your days or even in the dayes of our Fathers 1 Joel 1. O Tell it not in Gath publish it not in the streets of Askelon Kings 1.20 4. From that holy and generall rule of the Apostle avouching All things to be sanctified by the word and prayer 1 Tim. 4.5 It is these two by which our meat our drink our beds be sanctified that is that these things are fitted for their use for which they were appointed designed and created the like may be said of Churches that may serve for the use and purpose for which they were designed framed and erected 5 For the greater terrour to the enemies of Christianity or indeed of regularity when they shall know that this place this table hath been set apart for Gods worship for prayer Preaching and the Sacraments and seeing from Scripture that both God and Christ allowed of the like â—practises in former ages they may be affraid of alienating or thwarting the first institution of the same Quest. 2 Whether those places or Churches may be termed holy It was to be admired that some pretending to be so familiar with Scripture that it was their ordinary language yea the main ingredients of their orders and warrants would be text yet be highly offended with others for speaking the language of the holy Ghost in calling a man devout or a Church holy which are Scripture expressions to passe over the former and that we may not be mistaken in the latter we must distinguish of Holinesse for there is an absolute or relative holinesse 1. Absolute that is where holynesse is really inherent and actuall in the nature of the thing and so no created being can be holy but Angels and men It were high blasphemy to affirm a stone or a beam holy in this sense for they that are so sanctified are glorified 2 Relative that is where holynesse is only adherent and in respect of the presence or interest that it hath unto another that is holy in this sence the person of the Levite is in a peculiar way holy Levit 21.6 as being separated from others for the service of the most holy God so the Nazarite Num. 6.8 so the sabbath is holy so are the garments of the Priest Exod. 28 2. In this the flesh of Beeves of Calfes of Sheep is holy Numb 18.9 10. and the firstling of a Cow or of a Sheâ—p or of a Goat are holy v. 17. the Spoons snuffers and vâ—ssels used in the temple or about the worship of God are holy 1 Kings 8 4. And the garments in which Aaraon performed divine service are holy Exod. 3.5 Ios. 5.15 the structure of the temple is holy Psal. 79. 1. the ground upon which it stands is holy Psal. 48.1 Zeph. 3.11 In which sense our Churches in the birth may be termed holy the vestry holy Ezek. 42.19 there was never a spoon in all Solomons Temple holyer then our pulpit cushions are nor an altar in his Temple holyer then our tables nor a basin holyer then our souls nor a cuâ—lâ—hen our chalices nor any of his hangings holyer then our communion cloaths to speak then according to the language of the Spirit what ever it be that is set apart for the service of God to be used in his worship may without Idolatry or superstition be called holy that is in this relative sence in which only God speaks it for absolute holinesse God knew they wanted Quest. 3. Whether such Churches as have been Erected by Romanists may be used by Catholicks It is an argument brought by some who are wise in their own conceits that the Churches or Temples noâ— in England being builded by Papists and defiled through Idolatry are rather to be levelled then supported but nothing lesse 1 From the end and purpose of their being builded They were made by the Papists to worship God in and him in the Lord Jesus for the honour of Christ and him crucified were they erected if there were Idolatry mixed with this general end we may remove that and let the place stand and it is done 2 From the practice of godly Princes Holy Hezekiah did not destroy the temple though it was defiled by Idolatry in the days of King Ahaz but cleansed it neither did Iosiah overthrow the house of the Lord because it had been polluted by Mannasseth but repaired the breaches and ruines of it 1 King 22.5 It is true they both broke down the groves and the high places the Lord abhorring them and commanding at the first Israel to bring them down Indeed Iudas Macabans pulls down the altar that had been poluted through Idolatry and builds a new one 1 Mac. 4.46 which it is hoped will not be objected against us being Apocrypha and if it should when they can show us that it shall be as easy and as cheap for as to build other Churches as it was for him to build another altar then something may be done and yet at second thoughts it is easie to be supposed that there is scarce a communion table which the Altar typified now in England that was originally used by any of the See of Rome 3 From the scope design of hem that would have those places abolished they foresee that such places could not be builded againe and they know that such great lights keps their glow-worm conventicles from appearing these places being aloft do condemn their meetings in corners Christ preached on mont was transfigured crucified ascended on a mount all publick places now this they have and therefore to keep their error from derection they would have those places raized from the foundation Quest. 4. Whether at a Christians entry into those places he may perform his devotion Some have been thought superstitiously affected by many that knew not what superstition was for offering up upon their knees or otherwise prayer to the almighty at their first entry into the Church but wrongfully for 1 To performe some part of worship in a place set apart for worship is most sutable it is an house of
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
for us this is proper to the Christian and for this is this Supper designed and after this manner the true communicant remembers Christs deah both in its causes and benefits 1. In its causes which was sin mans pride of life made him humble to the death his looseness made him be bound his surfeiting made him fast his prodigality made him poor and his eating of the forbidden fruit made him dye upon the tree 2. In its benefits by his death man is freed 1. From paying the debt he owed to eternal justice 1 Thes. 1.10 2. From the bondage of the Ceremonial Law Gal. 5.1 3. From the power of sin and Sathan 1 Iohn 3.5 All which excite him to thanksgiving 2. Another end was to stir up and quicken all true and saving graces to cherish faith to work repentance to enflame love to excire hope and to make the Christians affections heavenly 3. To assist our dull natures these outward pledges shew of what necessity Christ is to us by them Christ is evidently though mystically crucified before us that we may admire love him and mourn over him 4. That we might declare our Communion with him They are only his friends whom he invites to this banquet of wine Iews Pagans are secluded from this feast and have no portion of it while he calls to the Christian to drink and eat abundantly he being onely his beloved SECT III. THis age amongst other crimes for which one day it shall be judged hath become guilty in an eminent and high measure of the neglect of this Sacrament of the Sâ—pper there are many in her pretending to holiness yet not demonstrating obdience we may suspect their sincerity however they suppose to escape without receiving of this Ordinance let the sober Christian know that it is his duty to approach the table of the Lord and it ought not of him to be neglected For 1. It s an easie duty It heightened Adams offence that the precept might have been so easily observed the same case is here Not that I maintain this is rashly to be approached unto but that that Christian that gives God his knees in prayer and eye in reading his tongue in singing his ear in hearing his hand in well doing and will not give God his mouth in eating shall not be holden guiltless 2 Kings 5.13 2. It is by the Lord enjoyned Luke 22.19 until there be found out a Text wherein the abstaining from this Ordinance is dispensed withal Christ may not admit them to his glory because they remembred not his precept in the doing of this in memorial of him and when they are secluded Heaven it may be they shall hear that it is for their not eating and drinking in his presence though in his name they may pretend to have done mighty works 3. It is a renewing of the cop y of the pardon of sin Matth. 26.28 to be dayly calling upon God through Christ for a pardon of sin and in the mean time neglect that Ordinance which is pecularly designed for that very end and purpose as it increases sin in all so it is a high degree of folly and strange impudence in men to expect that God shall say thy sins are forgiven 4. From the practice of the primitive Church Acts 2.46 Acts 20.7 did they think it their duty to take it often and is it no sin in us to neglect â—t alwaies Are we less beholding to the death of Christ then they or is God more beholding to us that he can dispense with a breach of his own Ordinance more then with them or did he require more at their hinds then at ours or are we more indulged in our sin then they were if not we have cause to approach with fear and in this Ordinance serve him with trembling 5. We have need to confirm spiritual Communion each with other 1 Cor. 10.17 such bonds and tyes as Sacraments are very necessary in such a contending generation as this is this is an act or duty that dasheth contention strife pride vain glory with all their attendance against the stones This were a way to Follow peace with all men and holiness without which no man shall see the Lord. 6. The profession of the Christian saith binds men to it shall they profess that Christ is their Saviour to save them from sin and will not touch that Ordinance that above all others visibly holds that out The Iew might from this infer a contradiction betwixt the believers hope and his practiceâ— 7. It is aâ— Ordinance as well as others shall prayer have its place and preaching its place and reading its place and shall the Sacrament of the Supper onely stand without shall they injoy quietly their possessions which from the beginning they were endowed withal and this be forced be go to Law for its right What God hath joyned together dare some men presume to put asunder 8. It gives an occasion unto Schismaricks and Hereticks to scandal the Catholick faith how shall they joyn with such who so publickly are breakers of so positive a precept and how shall they be reproved for their not coming to praying and preaching since they can so really report Why do not you your selves approach that Ordinance of bread-breaking by which justly they may put us from taking a more out of their eyes until we have pulled a beam out of our own In a word there are none that be of years and discretion able to examine themselves and try their own faith in God but so far they are bound to be receivers of this Ordinance which makes the Church of England appoint that To every Parish Church or Chappel where Sacraments are to be Administred within this Realm the Holy Communion shall be Ministred by the Parson Vicar or Minister so often and at such times as every Parishioner may â—immunicate at the least thrice in the year c. We say so far as they are of years and discretion they are bound to receive this for there are some cases wherein even such may be kept from this Ordinance and by the Laws of the Church of England not to be admitted as shall be discovered in its own time SEcT IV. CHrist was pleased to represent himself to the believers eye in the swadling cloathes of bread wine in this Sacrament of the Supper which bread he called his body that is a sign of his body and the wine he called his blood that is a sign of it Now between his body and blood the thing signified with the application of it to the soul and the bread and wine which is the sign with the receiving it by the Communicant typified of old by Melchizedeck Gen. 14.18 who met Abraham returning from the slaughter of the Kings with bread and wine and blessed him as Christ here doth the believer when he returns from the slaughter of his sins we say between these two stands this holy Analogy and proportion similitude or likeness 1.
Secondly their stubbornness in opposing those Laws made by lawful power and when punished eâ—ey call out of persecution They held it an undervaluing of themselves to crave this examination of their people by any Law made by the Church and yet no presumption to press it upon them by vertue of their own association in the mean time producing no Scripture wherein directly these things were either to be done by them or obeyed by the people Thus far have we gone touching the doctrine referring to the Sacraments the second part of that work which in the begin-was by us undertaken FIDES CATHOLICA OR THE DOCTRINE OF THE CATHOLICK CHURCH Referring to Prayer With a farther defence of the Book of COMMON-PRAYER Of the Church of ENGLAND By W. A. Presbyter LONDON Printed for Edw. Brewster at the sign of the Crane in St. Pauls Church-yard 1661 To Mr. Francis Winton Robbert Downs Richard Dogget Church-wardens And to all other officers and Inhabitants of the Town and Parish of Leighton c. Gentlemen and in Christ dearly Beloved WHat I first entered upon about three years ago in another place I brought to perfection within these few days in your audience and truly for their sakes for whom the foundation was layed was the roofe chiefely fitted and squared I am emboldned to affix your names to this treatise judgeing that as your patience and charity gave it hearing from the pulpit attentively your zeal and affection will entertaine it from the presse kindly It happened to be your lot after the nations unsettlement to receive orders for providing me a book of Common-prayer as a means judged by our superiors for the Churches tranquillity you hâ—ve here in a few words that book defended by which our submission not for necessity but for conscience unto it may be justified and God be praised that he was pleased to give you that honour as in the least to be helpers in a publick way of that distressed Church into whose doctrine you were baptized Enter into this treatise and learn how to behave your selves in prayer to God and men and for men to God and to some men chiefly for God and to all men in God that with all Saints you may be glorified by God unto which end he shall further contribute his prayers and endeavours who is Your Minister in the Lord Jesus Will. Annand Of PRAYER CHAP. 1. 1 Thes. 5.17 Pray without ceasing GOd who at all times is rich in mercy and ready to forgive yet will have his people to call upon him for that mercy and make known unto him their desires or suits in that particular to signify not his straitnesse or backwardnesse unto them but their duty and dependance upon and towards him This is the third ordinance we undertook to defend cryed down in this generation by some that pretend to the Spirit and therefore to be held up by all that give attention to the word The misapplying of the word in our dayes The neglecting of the Sacraments hath raised such division and broached such foolish questions which gender strifes 2 Tim. 2.23 that the gift or spirit of prayer thoâ—gh mâ—ch boasted of was never lesse possessed that chiefly consisting in love and Charity Yea that gift of prayer that was became much spoyled not to speak of them that altogether threw it down as a thing of naught by some mens unnatural uncharitablenesse heedlesse impertinencies strange extravagancies apish gestures ugly faces and ridiculous tones which yet was no more to be wondered at then to see a stranger wander that either willfully hath left or cruelly murthered his guide Their flighting or disgracing that rule of prayer given to the Church by our Lord and Saviour was without question the ground or stem upon which these errors grew and stood and the matrix or wombe wherein their Heteroâ—lite petitions were conceived and bred but for the present to let them passe In prayer there are three things 1 Petition Iohn 17.51 2 Confession Psal. 51.5 3 Thanksgiving Rom. 6.17 We shall chiefly speak of the first the other two naturally following it will come and present themselves to our meditations freely without a particular summons for which cause it is by way of eminency called and 〈◊〉 for the present be entituled prayer In which we shall 〈◊〉 1 Its Nature 2 Its Ground 3 Its Parts 4 Its Rule 5 Its Hinderance 6 It s Form 7 Resolve some questions SECT 1. The Nature of prayer shall not be unknown to him that exerciseth his understanding about the parts of this description It is an immediate hearty calling upon the true God through Christ according to his will for the obtaining of any blessing to or diverting of any judgment from our selves or others for whom there is hope God will be entreated 1 It is an immediate c. This excludes praying either to Saints or Angels and according to the rule of prayer shews that immediately it ought to be made to our Father which is in heaven without making any direct prayer to Saints besides God or indirect by Saints to God though they be in heaven 2 It is an hearty calling c. It is not only a speaking lip but a praying heart that shall be accepted when the mouth is pleading and the mind not closing there is a more just cause of Gods complaining then of Delilahs Iuâ— 16.15 How canst thou say I love thee when thy heart is not with me he that would have God to have a pittying eye and a powerfull arme must in himself have a praying heart hence it is called a lifting up of the soul Psalm 25.1 and a pouring out of the soul 1 Sam. 1.15 In a word quod cor non facit non fit that prayer that is not hearty is but babling not praying an act of disobedience not duty heighting sin not removing judgment nor procuring mercy 3 Upon the true God Daniel and his companions prays unto the God of heaven Dan. 2.18 David to the Lord God of Hoasts Psal. 84.8 Moses Comes in the name of the Lord God of the Hebrews Ezek. 7.19 The God of Abraham The God of Isaac and The God of Jacob is the God of the Christians and to him the vow only is to be performed there is God can deliver after that sort he doth let prayer therefore be made only to him and daily let him be praised let none say any more to the work of mens hands ye are our Gods for in him only the fatherlesse findeth mercy Hos. 14.3 4 Through Christ before the fall men might have worshipped without a mediator but since we must make Christ as the Tyrians did Blastus Act. 10.20 our friend he is the eye by which the Father sees the miserable the ear by which he hears the humble the hand by which he helps the impotent the feet by which he hastens to relieve the oppressed and the heart by which he delights in the prayers of his people 5 According to his will This
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.