true Church The profession of the Word and so the preaching of it in some sense or other is simply necessary that wheresoever it is it maketh the Church in which it is a Church To them who demand where our Church and Faith was before Luther we answer it was in the same place then wherein now it is Our Church was in the present Romish Church obscurely indistinctly confusedly in it not as an entire visible Church distinct from it nor as any natural or integral member of it in it as good corn in a field of tares Luther did not erect a new Church but refine a corrupt Church nor preach a new Faith or Doctrine never preacht before but purge the old Faith once delivered to the Saints from all new inventions and errours Rome hath departed from the Churches of God we have not first and willingly separated from the Church of Rome it hath apostatized from the true Faith she did once professe The Question may fitly be retorted on themselves Where was your Church Where was your Trent Doctrine and Articles of the Roman Creed received de fide before Luther First In regard of true Doctrine What heresies doth she hold about the Scripture about the Church about Grace Free-will Justification Secondly In regard of Worship which is the Apostacy or falling away spoken of by Paul to Timothy an admitting of Angel-worship Thirdly In regard of Government or Discipline Her errours are now so fundamental that we are commanded to come out of her and not to partake of her sins and we depart no farther from her then she hath done from God Their Apostacy is incurable in that they hold 1. That their Church cannot erre as Laodicea 2. That there is no visible Judge to correct errours but the Pope Therefore the Reformed Churches in England Scotland France Germany did justly separate from the Church of Rome The Church of Rome casts off all Christians and Churches from all hope of salvation who subject not themselves to their way therefore they are most schismaticall Causa non secessio facit schismaticum The cause say the Canonists not the separation makes a schismatick They who have given just and lawful occasion to others to separate themselves from their corruptions are the schismaticks and not they that took the occasion He is well no schismatick though in schism that is willing to joyn in communion with the true Church when it appears to be so to him as he is no Heretick though he holds heretical opinions who holds them not obstinately that is I suppose with desire to be informed if he be in the wrong My Lord Falklands Discourse of Infallibility For the Papists several Marks of a Church our Writers that oppose Bellarmine do answer him so fully and Dr Hampton so solidly in a Sermon of his on 1 Iohn 2. 19. treateth of this Argument that I shall say nothing of it See Dr Taylor on Rev. 12. p. 99. to 110. Those notes of Succession Continuance Visibility Unity are not proper agreeing only and alwayes to the Church therefore they are not certain and infallible Bellarmin de notis Ecclesiae cap. 3. maketh them in themselves to be but probable It is a Question An Ecclesia visibilis possit errare Whether the visible Church may erre The Papists deny it and urge Matth. 18. 17. Matth. 16. 18. 1 Tiâ— 3. 15. See the Rhemists on that place The Invisible Church which consists only of the elect and true beleevers cannot erre damnably Matth. 16. 16. The Visible Church whether virtual the Pope or Representative a general Councel may erre damnably See Revel 2. and 3. chap. If particular men may erre then also the Church which consists of such but the first is true 1 Cor. 13. 9. Psal. 25. 7. Heb. 5. â— Rom. 3. 4. Secondly This is the difference between the Militant and Triumphant Church that this is freed from sinne and errour but that is not for it prayeth continually Forgive us our trespasses The Church of Rome is incurable 1. Because she holds she cannot erre 2. If she should onely her self and the Pope must reform her CHAP. II. Of Pastours 1. THeir Names In the Old and New Testament he is called a man of God he is called in the Old Testament also A Servant of the Lord a Seer a Prophet a Priest a Watchman and a Shepherd In the New Testament they are called Prophets Ministers of God Pastors Teachers Elders Gods Stewards Titus 1. 7. Gods Embassadours Rev. 1. 13. Angels Revel 1. 2 3. Apostles Evangelists that men might regard them and they be put in minde of their duty He was to be of some years before he entred into that Function Our Saviour was thirty years before he entred into the Ministery Luk. 3. 23. See Numb 4. 3. Basil and Gregory saith Russinus Hist. l. 2. c. 9. spent thirteen years in searching forth the hidden sense of Scripture barely before they would make shew of their Profession There is an Office of the Ministery instituted by Christ in the Churches of the New Testament First The Lord hath expresly instituted such an Office 1 Cor. 12. 28. Ephes. 4. 11. This was one of his royal gifts in the day of his inauguration The Socinians say Cum adhuc nova inaudita esset Evangelii Doctrina c. The Apostles had a Call when the Gospel was newly published there needs not a Ministery now that the Gospel is generally taught and it is promised we shall be all taught of God if we should look for a Ministery where shall we finde it our Ministers were ordained by Bishops they by the Pope therefore their Calling is Antichristian That there is such an Institution of Christ and this to continue till the worlds end may be thus proved First There are some to whom the word of Reconciliation is committed and not to others 1 Cor. 5. 18. Ram. 10. 15. there is a peculiar Mission men cannot preach as the Embassadours of Christ unlesse sent Ioh. 20. 21. Gal. 1. 1. Secondly Because a special Authority is committed to such by vertue of their Office they have the keys of the Kingdom of Heaven Isa. 22. 22. Matth. 16. 19. There is a double power 1. Supream which belongs to Christ only Revel 3. 7. 2. Subordinate and delegated Ministers are the Embassadours of Christ and so are to be received as Christ himself We besâ—ech you in Christs stead and He that despiseth you despiseth me Thirdly There is a special trial that in order to such an imploiment they are to undergo 1 Tim. 3. 10. there is a trial required to the exercise of the meanest Office the Deacon Fourthly The Lord hath appointed them a reward for the performance of such in Office He hath ordained that those which preach the Gospel should live of the Gospel See Act. 6. 24. 1 Tim. 4. 15. Fifthly They are to give a special account for the souls of all
Isa. 1. 2 20 Psal. 5. 10. 2 Sam. 18. 9. to 18. The 5th Commandment 1 Sam. 22. 15. 1 Sam. 24. 6. 26. 9 11. Eccl. 10. 20 See Pro. 17. 11 20. 20. 24. 22. Quid bonis in eo regno sperare jam licet ubi optimi duo reges religionis obtentu parricidarum ficis sunt confossi Quanquam non universa Gallia in hoc parricidium consenfit verum oppido pauci superstitione depravati omnis legitimae potestatis osores acerrimi Casaub. Epist. 397. Thankfulness is accounted a heavy burthen revenge a sweet refreshing therefore men naturally are more prone to revenge a wrong then requite a good turn Proniores ad vindictam sumus quam ad gratiam Bodin Gratia onâ—ri vindicta in quaestu habetur Tacitus Non minus mali referre injuriam quam inferre Lactant. lib. 6. de vero cultu Qui enim referre injuriam nititur eum ipsum à quo laesus est gestit imitari Id. ibid. I can hoâ—d there is no such thing as injury that iâ— there be there is no such injury as revenge and no such revenge as the contempt of an injury Dr. Browns Religio Medici Verè magni est animi quasdam injurias negligere nec ad quorundam convicia habere vâ—l aures vel linguam Erasm. Epist. lib. 2. Aegidio Dictum aut factum minus rectum praebens occasionem ruinae Vide Aquin 2. 2. â— Q. 43. Art 1. Scandalum est dictum vel factum aut exemplum quo alius fit deterior Zanch. Scandalum est quo quis impellitur in ruinam evertitur Cameron praelect in Matth. 18. 7. Vide plura ibid. Bona res neminem scandalizat nisi malam mentem Tertul. Mat. 15. 14. See D. Prid. Eph. Back sâ—id Crakenthorp's Virgilius dormitanâ— c. 13. The Donatists divided themselves from the then Catholique Church because it was not pure enough for such sanctified Communicants they cried up liberty of conscience when they were under power but were much against it after 〈◊〉 est â—adem opinantem eodem ritu utentem solo congregationis delectari dissidio Aug. And again Schismaticos facit non liâ—erâ—â— fides sed â—ommuâ—â—nis disrupta socictas Independentes illi quos cum nihil familiari nobis cismariâ—is lingua edideâ—â—â—â— usque nunâ— nisi de nominis infamia nosse non licuit Blondel de Iure Plebis in Regem Eccl. Dissert p. 73. Pagets Arrow against the Separat of the Brownists c. 2. p. 57. * Religious communion Paget ubi supra p. 59. See more there of M. Ainsworths unchristian errour against private communion with the godly and his harsh censuring all and those that hold communion with the Church of England and c. 1. p. 41. M. Paget holds them guilty of Schisme that forsake communion with the Church of England Vide Scult Annal Dec. 1. p. 239 240. Nihil unquam magis detestatus sum quam seditionem nec adhuc ulla in re mecum pugno Eras. epist. l. 28. Floriano Motino See 2 Sam. 20. 1 2. Plaiser's Apello Evangelium c. 11. Ignorant men and those that are raised from a mean condition are apt to think too well of themselves God and Nature teach us to love our selves Matth. 19. 10. thou shalt love thy neighbour as thy self self in subordination not in opposition to God regular self Zanchius in Eph. 5. 28. See D. Gouge on that place Self is the great Idol self-conceit self-love and self-seeking Self-conceit in the understaning self-love in the affections and self-seeking in the whole conversation * Ecclesiastes False accusers 1 Tim. 4. David was slandered by Saul Christ was called a glutton drunkard a companion of Publicans and sinners yea an Impostor and deceiver and what not but he bare all and we never reade of any complaints he made for this abuse Regium est male audire cum bene feceris Slandering is against the fifth Commandement because it robs him of the honour and dignity which is due unto him against the ninth Commandement because it blemisheth the good name and fame of another and the sixth it is contrary to charity Iesabell took away Naboths life by a slander Se accusasse sufficiat nemo â—riâ— innocens See Joh. 8. 5. 1 Thess 2. 6. Saul saith to Samuel Honour me before the people see 1 Sam. 18. 8. Haman would be worshipt with religious worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semper vulgatissima pestis est in mundo quod etiam gentâ—les poetae historici vehementer reprehenderunt Non est pagus in quo non reperiatur unus atque alter qui praealijs non velint sapere magnifieri Praecipuè tamen hoc vitio laborant homines ingeniosi qui de eruditione sapientia certant Hic nemo vult alteri cedere juxta illud Qui volet ingenio cedere nullus erit Pulchrum est enim digito monstari dicier hic est Sed in privatis hominibus imo etiam magistratum gerentibus non tam pernicâ—osa est ut in his qui Ecclesiae praesunt Lutherus in 6. cap. ad Galat. Potest gloria dici vana tripliciter Uno modo ex parte rei de qua quis gloriam quaerit putâ— cum quis quaerit gloriam de co quod non est vel de eo quod non est gloria dignum sicut de aliqua re fragili caduca Alio modo ex parte ejus à quo quis gloriam quaerit puta hominis cujus judicium non est certum Tertio modo ex parte ipsius quâ— gloriam appetit qui videlicet appetitum gloriae suae non refert in debitum finem put à ad honorem Dei vel proximi salutem Aquinas 2â— 2ae Quaest. 132. Artic. 1. Labour to have your names in heaven Luk. â—0 20. Rev. 2. 17. and be contented with the praise that comes from God only 2 Cor. 5. 9. Joh. 5. 4. 12. 43. 2 Sam. 22. 49. Hildersam See Ball of faith p. 208. There is a two fold unbelief 1. Purae negationis negative as in Pagans and Turks When one barely wants faith having not the means of grace Eph. 2. 20. 2. Pravae dispositionis positive He that lives under the means of grace and rejects them as Isa. 7. 9. 2. Thess. 2. 12. Omne peccatum formaliter consist it in aversione à Deo unde tanto aliquod peccatum est gravius quanto per ipsum homo magis à Deo separatur Per infidelitatem autem maximè homo à Deo elongatur Aquin. 2â— 2ae Quaest. 10. Artic. 3. Insidelium quidam sunt qui nunquam susceperunt sidem sicut Gentiles Iudaei tales nullo modo sunt ad â—idem compellendi ut ipsi credant quia credere voluntatis est sunt tamen compellendi à sidelibus si adsit facultas ut sidem non impediant vel blasphemiis vel malis persuasionibus vel etiam apertis persecutionibus Aquin ibid. Artic. 8. Facta est sides temporum potius quam Evangeliorum
that are under their charge Secondly This Office is to continue till the end of the world 1. From the Institution of Christ appointing this Office 1 Cor. 12. 28. in the last and purest times Revel 21. 14. the twelve foundations are the twelve Apostles 2. From the promise made to it which supposeth that the subject of the power shall remain Mat. 28. ult See Ier. 3. 15. Isa. 66. 2. 3. The necessity of this Office is as great now as ever The ends of it are two The gathering and perfecting of the Saints Ephes. 4. 11 12. So long as one Saint is to be converted and one grace to be compleated there needs a Ministery For that part of the Objection That their Calling is Antichristian In these licentious dayes several truths in Pamphlets are called Antichristian Baptizing children frequenting Ordinances the Ministery the Doctrine of the Trinity that Magistrates should meddle with matters of Religion that we prove our Justification by our Sanctification Meeting-places or Churches for the people of God to assemble publickly in The Papists say We have no true Ministery because at the Reformation we received it not from Rome The Brownists say Our Ministers are not rightly called into their Offices because we received it from Rome Not every thing ordained by Antichrist is forthwith to be rejected but onely that which he doth quà Antichristus as he is Antichrist But Bâ—shops were before ever Antichrist appeared in the world Hilary against the Arians saith Quisquis Christum qualis ab Apostolis est praedicatus negavit Antichristus est Nominis Antichristi proprietas est Christo esse contrarium That Church Ministery and Sacraments where Christs holy Spirit is graciously effectually and savingly present can no more be denied the name of a true Church then that man can be denied the name of a true man who eateth drinketh walketh speaketh reasoneth and performeth all the operations of sense motion and understanding we may feel in our selves the power and efficacy of our Ministery and Sacraments Brown the Father of the Brownists was the first of note that did separate himself from the Church of England and said that we had not a Church he meant a true Church But after he went into France and being at Geneva he saw the Sabbath much prophaned and the wafer-cake given in the Sacrament in stead of bread whereupon he began to think better of the Church of England and returning home he became Pastour of a Church in Northamptonshire called Achurch The Church of Rome was a true Church the Reformed Churches separated from it becoming a false Church Though Ministers were ordained in the most corrupt estate of the Church of Rome yet if they forsake the corruptions of the Church of Rome they are true Ministers as the Church of Rome it self if it would cast off its corruptions should be a true Church It is a necessary act of a Ministers Call to be ordained by other Ministers not necessarily a Bishop the Reformed Churches beyond Seas used not that but the Imposition of Presbyters and in England no Bishop could ordain alone but Presbyters besides him were to lay hands on the man ordained Of the Ministers Calling Some say the inward Calling of a Minister is a work of Gods Spirit inwardly inclining a man to imbrace this Function for the right ends Gods glory and Mans salvation See Act. 8. 21. Simon Magus refused his heart was not right or straight before God Not sufficient inward gifts of minde of knowledge learning and vertue is the inward Calling to the Ministery because all these things may befall such an one as ought not to undertake the Ministery at all as a King but should sin grievously against God if he undertake that Function yea all these may befall a woman who may not be a Minister I permit not a woman to exercise authority or to speak in the Church For the outward Calling there is no particular manner or kinde of Calling binding the conscience to that and no other because bare example without a precept doth not binde He hath the outward Calling to the Ministery who is appointed to this by such who are intrusted with this care Paul left Titus in Creet to ordain Elders that is Ministers There is a double Calling necessary to a Dispenser of the Mysteries of Salvation Inward and Outward The Inward inableth them the Outward authorizeth them to discharge their sacred Function Where there are gifts if God encline the heart of the party to enter into the Ministery there is an inward Calling yet this alone sufficeth not without an outward Calling either Ordinary or Extraordinary we are not now to expect extraordinary Callings since miracles are ceased The ordinary Calling is by the imposition of the hands of the Presbytery Ier. 14. 14. 27. 15. Rom. 10. 5. No other Ordination was heard of for fifteen hundred years or at least approved of Doctor Featleys distinction of Clergy and Laity The Calling of men to the Ministery is either Immediate and Extraordinary such as the Prophets had in the Old Testament and the Apostles had by Christ himself mediate and ordinary such as is now a days of Pastours both are divine every Minister is as truly called though not as immediately as in the Primitive times Matth. 9. 38. Act. 20. 28. Munus Apostolicum the Apostolical Function is ceased because the Apostolical gifts are ceased speaking by an infallible spirit speaking all languages having care and rule of all Nations Ordinary Presbyters are appointed by the holy Ghost Ephes. 4. 11. Pastours who have an ordinary mediate Call are made the gift of God as well as the extraordinary Offices they are both equally divine but they differ in three things 1. Those which are immediately called have God only for the Authour as Paul saith called by God and not by men 2. Those which are immediately called are for the most part endowed with a singular priviledge of not erring and gifts of miracles though sometimes it be otherwise 3. They are not tied to one particular Church but are sent to all indefinitely an immediate Call is not now to be expected The nature of a Ministers Call consisteth in two main things Election and Ordination In the Reformed Churches of France and Geneva the people give no voices in the Election of Ministers but are only permitted if they have any causes of dislike or exception to make them known to the Pastours and Guides of the Church and the power of judging such exceptions resteth wholly in them When one Morelius a phantastical companion sought to bring the elections of Bishops and Ministers to be popular and swayed by the most voices of the people he was condemned by all the Synods in France as Beza sheweth Epist. 83. Some say the original power is in the Church Acts 1. 14. the formal in the Ministers as to see is originally in the whole body but formally in the eye
Some say it was an eternal transaction before all time onely manifested to us by the Spirit There are four set periods of Justification First In Gods purpose which reacheth as far as the eternal transactions between God and Christ such as were set down in the Lambs book Secondly When Christ did in the name and stead of sinners perform that which was the matter of their justification but in neither of these periods was the soul translated out of the state of nature into the state of grace Thirdly Actually at that moment when we come to own Christ as a Saviour by beleeving Fourthly When the Spirit which translates the soul out of the state of nature into the state of grace makes it known to the soul. Others say there are five as it were periods or degrees of Justification 1. When the Lord passeth a sentence of Absolution on men at their first Conversion immediately upon their Union with Christ Act. 13. 38 39. 2. He that is justified fals into daily transgressions therefore there must be a daily imputation and application of the death of Christ Iohn 13. 10. 3. There is a high act of justification after great and eminent fals though there be not an intercision yet there is a sequestration such cannot then plead their right Davids sinne of adultery and murder made a great breach upon his justification therefore he prayes God Psal. 51. To purge him with hysop to apply anew the bloud of Christ. 4. There follows a certification a sentence passed in the soul concerning mans estate 1 Iohn 5. 9. Rom. 8. 33 34. 5. Justification is never perfected till the day of judgement Act. 3. 19. then sentence is passed in open Court before men and Angels Of preparatory Works to Justification The 13th Article of the Church of England saith Works done before the grace of Christ or Justification because they are not done as God hath commanded them we doubt not but they are sins Matth. 7. A corrupt tree brings forth corrupt fruit Heb. 11. Without faith it is impossible to please God Tit. 2. 9. To the defiled all things are defiled Whether these Works without faith merit ex congruo Potest homo nondum reconciliatus per opera poenitentiae impetrare mereri ex congruo gratiam justificationis Bellarm. l. 5. de grat lib. arbit c. 22. The Papists say one must dispose and sit himself by Alms and Repentance to partake of Christ this they call Meritum ex congruo and then say they one receives primam gratiam See 2 Cor. 3. 5. Rom. 9. 15 16. We confesse that God is not wont to infuse saving grace but into hearts fitted and prepared but he works these preparations by his own Spirit See B. Dav. Determ of Quaest. 34. Whether Works with faith deserve grace ex condigno We say not as Bellarmine chargeth us that the Works of the regenerate are simply sins but in a certain respect The Papists say after one is made a new-creature he can perform such Works as have an intrinsecal merit in them and then by their good Works they can satisfie for their smaller offences Secondly They have such a worth that God is tied say some of them by the debt of justice Others say by the debt of gratitude to bestow upon them everlasting glory Some say they deserve this ex natura operis Others say Tincta sanguine Christi being died with the bloud of Christ This is a damnable doctrine throws us off from the Head to hold justification by works Our good Works as they flow from the grace of Gods Spirit in us do not yet merit Heaven 1. From the condition of the Worker though we be never so much enabled yet we are in such a state and condition that we are bound to do more then we do or can do Luk. 17. 7. We cannot enter into Heaven unlesse we be made sons Come ye blessed of my Father and the more we have the Spirit enabling us to good the more we are bound to be thankful rather then to glory in our selves Againe we are sinners the worker being a servant sonne sinner cannot merit 2. From the condition of the work those works that merit Heaven must have an equality and commensuration as a just price to the thing bought but our works are not so Rom. 8. 18. those sufferings were the most glorious of all when Paul was whipt imprisoned ventured his life he doth not account these things considerable in respect of Heaven See Rom. 8. 18. Iam. 3. 2. 1 Ioh. 1. 8. Rom. 7. 24. 11. 35 36. Ephes. 2. 8. and D. Sâ—lat on Rom. 2. p. 118. to 185. They say The Protestants so cry up Justification by grace that they cry down all good works at least the reward of them we say there is a reward of mercy Psa. 62. lat end Bona opera non praecedunt justificandum sed sequuntur justificatum Aug. Bona opera suxt occultae praedestinationis indicia futurae foelicitatis praesagia Bernard de gratia libero arbitrio Extra statum justificationis nemo potest verè bona opena satis magnificè commendare Luther More hath been given in this Land within these threescore yeares to the building and increase of Hospitals of Colledges and other Schools of good learning and to such like workes as are truly charitable then were in any one hundred years during all the time and reign of Popery Dr. Willet confutes the calumny of the Romanists charging our Doctrine of justification by faith only as a great adversary to good Works For he proves that in the space of sixty years since the times of the Gospel 1000000lb lb hath been bestowed in the acts of piety and charity Whether we be justified by inherent or imputed righteousnesse We do not deny as the Papists falsly slander us all inherent righteousnesse 2 Cor. 5. 17. nor all justification before God by inherent righteousnesse 1 Kings 8. 32. But this we teach That this inherent righteousnesse is not that righteousnesse whereby any poor sinner in this life can be justified before Gods Tribunal for which he is pronounced to be innocent absolved from death and condemnation and adjudged unto eternal life The Church of Rome holdeth not this foundation viz. the Doctrine of Justification by Christ 1 Cor. 3. 11. 1. They deny justification by the imputation of Christs righteousnesse yea they scorn it and call it a putative righteousnesse 2. They hold justification by inherent righteousnesse that is by the works of the Law Gal. 5. 4. The Papists place the formal cause of justification in the insusion of inherent righteousnesse The opinion is built upon another opinion as rotten as it viz. perfection of inherent righteousnesse for if this be found to be imperfect as it will be alwayes in this life the credit of the other opinion is lost and that by consent of their own principles who teach that in justification men are made
one another this company adds to their misery Of Purgatory Limbus Infantium Patrum Because the Papists divide hell into four regions 1. The hell of the damned the place of eternal torment 2. Purgatory where they say the souls of such are as were not sufficiently purged from their sins while they were upon earth and therefore for the thorow purging of them are there in torment equal for the time to that of the damned 3. Limbus Infantium where they place such Infants as die without Baptism whom they make to suffer the losse of heaven and heavenly happinesse and no pain or torment 4. Limbus Patrum where in like manner the Fathers before Christ as they hold were suffering no pain but only wanting the joyes of heaven and because I have not yet spoke of these I shall handle them here being willing to discusse most of the main controversies betwixt us and the Papists Of Purgatory Bellarmine saith there are three things to which the purging of sins is attributed and which may therefore be called Purgatories 1. Christ himself Heb. 1. 3. 2. The tribulations of this life Mal. 3. 3. Iohn 15. 2. 3. A certain place in which as in a prison souls are purged after this life which were not fully purged in this life that so they being cleansed may be able to enter heaven into which no unclean thing shall enter about this saith he is all the controversie Therefore whereas we distinguish the Church into militant here on earth and triumphant in heaven he adds and labouring in Purgatory We believe no other purgation for sinne but only by the bloud of Jesus Christ 1 Iohn 1. 7. through the sanctification of the holy Ghost Tit. 3. 5. The Papists charged Luther that he spake of Purgatory such a Purgatory there is said he meaning temptation Hoc Purgatorium non est fictum If there be a Purgatory it should be as well for the body as the soul because it hath been partaker of those pleasures and delights for which the souls pay dear in Purgatory fire but they deny any Purgatory for the body Epiphanius saith Thus shall the judgement of God be just while both participate either punishment for sinne or reward for vertue Origen excepted all the expressions of the Fathers this way appear clearly to have been understood not of a Purgatory but only of a Probatory fire whether they meant that of affliction or of the day of Judgement My L. Digby in his answ to Sir Ken. Digb We say with Augustine We believe according to the authority of God that the kingdom of heaven is in the first place appointed for Gods elect and that hell is the second place where all the reprobate shall suffer eternal punishment Tertium locum penitus ignoramus imò nec esse in Scripturis sanctis invenimus The third place we are utterly ignorant of and that it is not we finde in the holy Scriptures It is not yet agreed among the Papists either for the fire or the place or the time of it only thus farre they seem at length to concurre that souls do therein satisfie both for venial sins and for the guilt of punishment due unto mortal sins when the guilt of the sin it self is forgiven Dr. Chaloner on Matth. 13. 27. See Dr. Prid. Serm. 2. on Matth. 5. 25. pag. 58. to the end Mr. Cartwrights Rejoynd pag. 34◠c. Ezek. 18. 22. Micah 7. 18. 1 Iohn 1. 2. Rom. 8. 1. If our sins shall not be so much as mentioned surely they shall not be sentenced to be punished with fire Ier. 50. 20. From which Text we thus argue All their sins whom God pardoneth shall be found no more then to be purged no more especially after this life The learned Romanists generally accord That Purgatory fire differeth little from hell but in time that the one is eternal the other temporal they believe it to equalize or rather exceed any fiery torment on earth The Apostle calleth the Church the whole family in heaven and earth whence we reason thus All the family whereof Christ is head is either in heaven or upon earth Now Purgatory is neither in heaven nor upon the earth but in hell wherefore no part of the Family of Christ is there Papists will not grant that God imputeth to us the merits and sufferings of his Sonne although the Scripture is expresse for it and yet they teach that merits and satisfaction by the Pope may be applied to us and that they satisfie for our temporal punishments Purgatory is described by Gregory de Valentia and Bellarm. l. 2. de Purgat cap. 10 11. 14. to be a fire of hell adjoyning to the place of the damned wherein the souls of the faithful departing in the guilt of venial sins or for the more full satisfaction of mortal sins which have been remitted are tormented which torment is nothing differing from the punishment of the damned in respect of the extremity of pain but only in respect of continuance of time which may be ten or a hundred or three hundred years or longer except they be delivered by the prayers Sacrifices or alms of the living And the confession of this Purgatory saith Bellarmine lib. 1. de Purgat cap. 11. is a part of the Catholick Faith The principal places of Canonical Scripture which they urge for it are these In the Old Testament Psal. 66. 12. Isa. 9. 18. Micah 7. 8. Zech. 9. 11. Mal. 3. 2. In the New Matth. 5. 25 26. Luk. 16. 6. Acts 2. 24. 1 Cor. 3. 11 13. 1 Cor. 15. 29. 1 Pet. 3. 19. All which places have been taken off by learned Papists And also by Calvin in his Institut lib. 3. cap. 5. and Chemnit in his Examinat Concil Trident. and others If the Scriptures before urged had been so evident for Purgatory Father Cotton the Jesuite needed not to have enquired of the devil a plain place to prove Purgatory as some of the learned Protestant Divines in France affirm I shall conclude therefore with that saying of Bishop Iewel in his Defence of the Apology of the Church of England part 2. cap. 16. The phantasie of Purgatory sprang first from the Heathens and was received amongst them in that time of darknesse long before the coming of Christ as it may plainly appear by Plato and Virgil in whom ye shall finde described at large the whole Commonweal and all the orders and degrees of Purgatory Of Limbus Infantium Patrum Limbus signifies a border or edge and is not used in the Scripture nor any approved Author in their sense Limbus Infantium is a peaceable receptacle for all Infants dying before Baptism This is so groundlesse a conceit that the very rehearsal of it is a sufficient refutation Limbus Patrum is a place where the Papists say the souls of the godly that died before Christ were But Col. 1. 20. God could reconcile none to him in heaven
Paulus vetet ne Episcopus creetur neophytus nihilominus electus est Episcopus Ambrosius licet Neophytus quia ab Ariana haeresi constaret esse immunem summae esset auctoritatis quod illa tempora requirerent Vost Instit. orat l. 1. c. 10. Sect. 3. How frequently do we reade of the distinction of Pastors flocks we finde rules for the qualification of Ministers 1 Tim. 3. Titus 1. we finde that the Primitive Church had their Pastours and Teachers we finde that some had the charge of this work upon them Acts 20. 28. Col. 4. 17. 1 Pet. 5. 2. Here an instituted Ministery is clearly proved M. Symmonds Christian Plea for Scripture Ordinances See more there And M. Gillesp. Miscel. cap. 14. That the Ministery is a perpetual Ordinance of Christ. About the calling of a Minister and Ordination See M. Vines on 1 Pet. 2. 1. pag. 11. to 23. Ephes. 4. 11. He gave not only Apostolical Evangelical Pastoral gifts but Apostles Evangelists Pastours as a fruit of his Ascension Ministers both ordinary and extraordinary These Ministers are not for a time but to continue vers 13. till all come to the unity of the Faith That is therfore a prodigious opinion That there is no Ministery There is not only an essential and integral state of the Church but organical Ministers D. Hill God hath designed Parsons to teach the people charged them with the cure of souls given them commission to go into all the world given them gifts accordingly charged the people to attend and obey hath provided them maintenance and support and separated them to Reading to Exhortation and Doctrine from the affairs of this world that they may attend to these by the care of the whole man D. Taylor Divine Institut of the Office Ministerial Sect. 3. A true Church cannot be without a true Ministery the Reformed Churches are true Churches Sadeel de legitima vocatione Ministrorum That there is such an Office Iudaei à nobis interrogati si illis data esset facultas insâ—aurandi Sanctuari in monte moria ut antea an victima immolaturi fuerint respondebant frustra hoc fore quia inquiebant non est Sacerdotium hodiè in Israel Jos. Scalig. à Diatb de decim While there iâ— a Church there will be a Ministery 2 Chron. 17. 9. 3. 32. There is an institution of Officers as well as Ordinances Heb. 13. 24. In Philippi there were brethred Bishops and Deacons Revel 4. 14. some now grant members yet deny Officers See Par. on Rom. 10. 4. pag. 137. and Elton on Col. 4. 17. p. 717. A Minister can have no good assurance that God ever called him or will work with him unlesse he can finde that thing which moved him to enter into this calling was an earnest desire to do good in it 1 Tim. 3. 1. Hildersam Some say two things are required to his inward Calling 1. Ability sufficiency of gifts No man is called by God to the Ministery that hath not either learning attained by study or else Inspirations Visions and special Revelations 2. A desire to glorifie God in that work 1 Tim. 3. 1 2. Vide Crocii Antiwegel part 2. c. 2. quaest 1. Masonum de ministerio Anglicano l. 1. c. 2 3 7. l. 2. c. 1. l. 5. c. 14. Some alledge that place Act. 14. 23. for popular elections Mr Hudsons Vindicat. c. 6. Quaestio oriri potest si Ecclesia particularis non habeat pastores nec Presbyteros ut aliquo casu interdum potest contingere cum plebi haec potestas data non sit Pastores sibi eligendi ordinandi an necessariò ad vicinarum Ecclesiarum Presbyterium recurrere debeat ut per impositionem manuuÌ„ Presbyterii illius ipsa Pastorem à se electum per illos ordinatum queat accipere Nec dubium est ita fieri debere In casu tamen necessitatis si nulla sit haec in proximis nec in longinquis partibus Ecclesia ut si Christiani aliquot in novum orbem delati Pastoribus destituantur certum est posse eos sibi Presbyterium cum pastoribus constituere à quibus gubernentur doceantur verbum Dei Sacramenta percipiant Salmas apparat ad primatum Papae Id. Vindicat. of Quaest. 2. p. 233. Ordinary Ministers are Ministers of the Church Catholick though not Catholick Ministers actually If Ministers be Misters only in their particular Congregations where they are fixed and to which they are called by the Congregation I marvel that our Brethren of the congregational way here in England are so desirous to have itinerant Ministers to be sent into all parts of the Land and shall be fastened to no particular Congregation yea and also to have gifted men not ordained at all to be suffered to preach publickly and constantly in Congregations Id. Vindicat. Chap. 6. Vocationis essentia est in electione Ecclesiae acceptione electi Ames Medul Th. lib. 1. cap. 39. Adjunctum consequens consummant est Ordinatio quae nihil aliud est quam solennis quaedam introductio Ministri jam electi in ipsius functionis liberam executionem undè factum est ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud veteres idem saepè sonent Ames ibid. Mr Gillesp. Miscel. cap. 2. See more there Mr. Gillesp. Miscel. c. 4. See more there and chap. 3. Ordinatio autem Pastorum Presbyterorum Ecclesiae partim internae potestastatis est partim externae ex utroque enim mixta est Duabus quippe partibus constat electione manuum impositione quae benedictio vel consecratio est Haec internae est potestatis à solis Ministris confertur Salmas Aâ— paratâ—â—d librum de primatu Traditionem vetustam in ordinandis Ministris libenter amplecti usurpare velim quam in veris indubitatis Apostoli Pauli canonibus habemus in epist. 1. ad Tim. c. 3. ad Titum c. 1. Illud jus pertinet in Ecclesia Christiana ad uniuscujusque Ecclesiae constitutae Presbyterium Rivetus Pontificii bodiè nos hoc nomine condemnant quod ab iis manuum impositionem non accepimus acsi ad illos solos Spiritus S. transisset satis est ab illis explorari Episcopatum obituros qui eorum in rebus sacris tractandis peritiam pertentaâ—e norint 1 Tim. 3. neque enim Deus successionis seriem respicit neque uspiam Ecclesia existit quae creandi Ministri qui ei inserviat potestatem non habeat Cartw. in Harm Evang. Act. 13. 13. Dr. Field of the Church l. 5. c. 55. Examination is as requisite in the Calling of a Minister as is ordination and doth as much belong to the power of the Church as Ordination yet experience shews that many godly and simple Christians are not able to perform this work considering the subtilty of many deceitful and learned hereticks which creep into Churches Pag. Arrow against the Separat of Brown c. 5. p. 102. * See D.
in c. 5. Ephes. Attersol of the Sac. l. 2. c. 6. Zanchius also interprets that place of the remote Parents Neque frustra Baptismus datur infantibus quiae fides stimulatio apud Deum necessario secundum Scripturas requiritur in Baptismo nam infantes baptizantur in fide Parentum Quia promissio datur fidelibus ipsorum liberis Act. 2. 38. Genes 17. sicut circumcidebantur infantes Episc. Carlet cons. Eccles. Cathol contra Trid. De Grat. c. 4. * The like holds Crocius in his Antiweigelius part posteriori c. 7. Qu. 1. and saith they come lawfully into the power of Christians which are bought or taken in a just war or adopted The children of Jews and Turks may be baptized if their Parents be content and desirous Such Parents give some hope that in time themselves will professe the faith Atters of the Sac. l. 2. c. 6. Vide Aquin. par 3. qu. 65. Art 1. M. Cottons way of the Churches of Christ in New-Engl S. 6. cap. 4. Non inficior de â—o olim dubitasse viros magnos Farellum in Epist. ad Cal. vinum inter hujus Epist. 147. Calvinum ipsum ad Farellum Epist. 149. Sed Calvinus postea 185. quae est ad Knoxum vergit in nostram sententiam statuit ex sua collegarum suorum sententia praesertim tempore renascentis Ecclesiae Pontificiorum Excommunicatorum liberos si de corum institutione caveatur à Baptismo non esse arcendos Mares quaest aliquot Theol Decis Quaest. 14. Infantes Pontificiorum similium qui sunt semi-Christiani si idoneum sponsoâ—em inventant in cujus potestate sita est eorum educatioâ— possunt baptizari Quia non sunt planè alieni à foederis professione ad puriorem foederis observationem hac ratione deducuntur Ames de conscientia lib 4. cap. 27. Liberi Papistarum baptiâ—â—ndi si quis de recta ipsorum educatione spondeat 1. Quia in Papatu Ecclesia latet 2 Thess. 2. 4. cum 2 Cor. 6. 16. 2. Ibique manet residuum foedus Dei ex parte 3. Iudaica Ecclesia retinens circumcisionem Deo liberos gignere dicebatur Ezech. 16. 20. Amplexa tamen variorum Deorum idololatricos cultus v. 36. L'Empereur Theses Ad Baptismum admitteâ—di infantes exposititii illegitimè nati Excommunicatorum Pontificiorum sed cum hac cautione si idoneos habeant sponsores vel alios qui piam corum educationem in se recipiant Wendelin Christian. Theol l. 1. c. 22. Dominus Baptismum il est Ecclesiae suae initiationem in medio illo Papatus gurgite servavit quamvis Papatus Ecclesia non sit tamen in Papatu â—â—it est velut immersa Ecclesia quod de Turcis dici nullo pacto potest qui Christo nunquam nomen dederunt Postremò qâ—â—m Dei beneficentia ad mille usque generationes id est veluti in infinitum protendatur durum sanè fuerit ex proximorum Parentum professione de liberis ad foedus Dei pertineant necne judicare Beza Epist. 10. The way of the Churches in new-New-England chap. 4. Sect. 6. Hookers Survey of Church-Discipline part 3. ch 2. See Iohnsons Christian plea chap. 9. Whether the Sacraments should be ministred to such as stand obstinate in known iniquity untill they repent August Epist. 75. ad Auxilium Si quis nascatur ex parentibus excommunicatis ille tamen hujusmodi Excommunicationis particeps esse non potest cùm neque sit criminis proinde non est à Baptismo excludendus Vide Bezae Epist. 10. Bucan â—oc com loc 47. Liberi eorum qui vitam ducunt impiam etiam Excommunicatorum baptizandi Quia 1. Tales circumcisi olim 2. Aliorum majorum pietas consideranda 3. Denique mater censetur Ecclesia in qua baptizandi nati sunt L'Emp Thes. Vera ratio cur Baptismus non sit â—crâ—nâ—us est voluntas divina ut rectè docâ—â— Scotus Gabriel Biel esse verò hanc Dei voluntatem quadruplicâ— indicio cognosâ—imus Primum quia nec in loco proprio ubi Baptismus inâ—tâ—tâ—â—ur à Christo nâ—c 〈…〉 itâ—râ—râ— Baptismâ—â—â—â—â—â—mâ—r Quod de Coena dici non potest 1 Cor. 11. 25. Idem inde cognoscimus quòd cùm tot baptizatorum exempla in 〈…〉 is legâ—mus ut Act. 2. 38. 8. 12 13. 38. 9. 18. 10. 48. 16. 15. 18 8. 1 Cor. 1. 14 15 16. tamen nullum r 〈…〉 m fuisse legimus Praeterca argumento est quod Circumcisio non repetebatur sed Pascha Circumcisioni autâ—m successâ—â— Baptismus Uti Paschalis agni â—sui sacra Coena Denique idem ostendit Historia Ecclesiae nullus Doctor Catholiâ—â—â— hactâ—â—us â—uâ—t qui dixerit Baptismum ritè baptizati repeti debere Vosâ— Disputat 17 de Baptismo Vide Aquin. partem terâ—â—â—â— Quâ—st 66. â—irtic 9. Patâ—t Catabaptistas eos Sectarios vocari eò quod invehantur iâ— Poedobaptismum eumque non solâ—m ut mutilem sed â—tâ—â—m ut illicitum ex Dei Ecclesiâ praescriptum velint Anabaptistas verò quod Baptismum vel infantibus â—◠〈…〉 râ—aetate vel adulto extra coetus suos câ—llâ—tum repetitum velint actu in illis repetant qui se â—orum sect is addic 〈…〉 Dâ—at dâ— orig regress Sect. nomin â—nabapt Origo sanaticae Anabaptistarum sectae huic anno debetur Cum intr 〈…〉 teras Martini Luthâ—â—i Theses liber de libertate Christiana in lucem editus toto orbâ— spargâ—râ—tur mox Germaniâ—â— lingâ—â—â—actâ—râ— omnium manibus coeptus incredibile dictu est quos plausus apud homines literarum ignaros excitaret Is certâ— libâ—r matâ—riam vulgo aâ— mâ—mâ—rabilâ—m rusticorum seditionem sed non benè intellectus praebere visus fuit Scultet Annal. Deâ—â—â— primâ— pag. 76. Confiteor unum baptisma in remissionem peccatorum Symbol Nicen. * Ut semel nascimur ita semâ—l reâ—ascimur Attersol of the Sac. l 2 c 1 2. See Iâ—â—â—sons Chriâ—â—â—â—n Plea chap. 3. Cartwrights Reply to Whitgist in Defence of the Admonit p. 112. Hence Augu stine concluded that all not baptized were condemned as he doth from John 6. 53. that whosoever received not the Sacrament of the Supper is damned * Cartwâ—ib p. 113. The same hath Calvin Epist. 244. Non est privatae familiae alicujus actio sed merè Ecclesiastica Beza M Ball. Parâ—atio est membrâ—m Ecclesiae aâ—â—ungendi ac absâ—mdendi at non nisi convâ—caâ—â— Ecclesiae coeâ—â— membrum râ—scâ—andum Privatas domos â—ibil morâ—r si Ecclesia id est communis coetus in iis conveniat ut veteribus illis temporibus necesse fuit sub omanorum â—yraâ—â—ide nostris temporibus nimium multis locis adhuc necesse est An quo tempore coena Domini in Ecclesia administratur expedit apud aegrotos ceiebrari de hoc valde ambigo Bezae Quaest. Respons Quinetiam non erit plâ—nè nulâ—us â—aptismus qui quasi privatim fuerit administratus licet decentius purius administretur publicè quod
id est scipsos excommunicant magnam reprehensionem meretur Id. ib. Mali non polluunt coenam bonis etiamsi malis sunt permixti coena tamen pura est Beza de Presb. c. 6. Vide Caâ—vin Instit l. 4. de externis mediis ad salutem c. 1 Sect. 15. Instruct. adversus Anabapt Husseys Plea for Christian Magistracy a Gospel-worship See D. Homes his mischief of mixt Communions b On Hos. 5. 3. Cant. 7. 2. The navel and belly are both hidden parts and therefore set forth the mysteries or Sacraments of the Church Baptism and the Lords Supper The navel serving for the nourishing of the Infant in the womb resembleth Baptism nourishing Infants it wanteth not liquor 1. Of the bloud of Christ to justifie us from sinne 2. Of the Spirit of Christ to sanctifie and cleanse us from sinne The Belly viz. The Lords Supper is an heap of wheat for store of â—xâ—â—lâ—â—nâ— â—weeâ— and fine nourishment set about with Lilies because onely the faithful pure Christians shall be admitted to partake in the Sacrament M. Cotton in loc The corruptions of the Church of England are such that a man in abstaining from the pollutions thereof ought not to lever himself from those open Assemblies wherein the eternal word of the Lord God is preached and the Sacraments administred although not in that puâ—iâ—y which they ought to be Cartw. second Reply against Whitgise second Answer 38. 1 Cor. 5. 6. Tameâ—si impiorum causa qui se acramentis admiscent Sacramentum non est deâ—linandum tamen quoad datum nostra in potestate est omnis conatus diligentia adhibenda est ut nos cum piis aggregantes â—â—probos à Sacramentorum communione procul abigamus quod ut omnibus promiscuè incumbit ita singulari cura industria ab Ecclesiae moderatoribus procurari debet Cartw. in Harm Evang. 1 Sam. 2. 17. The Priests were unsanctified men therefore no doubt many more * On 1 Cor. 11. 28. Zanchy taxeth such as will abstain from the Lords Supper and those also who will say Manebimus quidem in Ecclesia veniemus ad audiendum verbum ad preces sed quî possumus in coena communionem vobiscum habere cum ad eam admittantur multi impuri â—â—rii c. He saith Non aut obtalem abusum Ecclesia definit esse Ecclesia Christi aut pij impiorum in sacris communione possunt contaminari Animam priùs tradam meam inquit Chrys. in Matth. Hom. 83. quà m Dominicum alicui corpus indigno Sanguinemque meum effundi potiua patiar quà m sacratissimum illum sanguinë praeterquam digno concedam * M. Burrh on Hos. 6. 4. Etiamsi suis oculis minister quispiam viderit aliquid agentem quod coenae exclusionem mereatur jure tamen nec debeat nec possit nisi vocatum convictum legitimè denique secundum constitutum in Ecclesia ordinem damnatum à mensa Domini cum auctoritate prohibere Beza de Presbyt p. 28. St Augustine and others think Iudas was admitted to the Lords Supper and M. Cartwright also so judgeth from that connexion Luk. 22. 19 20 21. Si pâ—i communione in sacris cum impiis pollui possunt cur ergò Christus à Coeua non arcet Iudam quem optimè norat esse impuriss 〈…〉 m nebulonem ne â—â—â—â—ri Apostoli ejus consâ—rtio polluâ—rentur Zanch. de Eccles c. 7. Yet afterward he saith â—onstat Dominum Iesum non prius suam instituisse c 〈…〉 m quà m legalem de Paschate absolvisset Joan. autem c. 13. ait â—udam posteaquam à Domino Iesu offulam intinctam in catino ubi agnus erat accepisset hoc est statim exivisse Si statim exâ—vit nondum absolutâ— lâ—gali coenâ— quomodo intersuit coenae Dominicae quae illam consecuta est M. Humfreys Vindication of a free Admission to the L. S. Vide Aquin. Sum. partem tertiam Quaest. 87. Art 2. It followed the celebration of the Passeover which was kept at even Act. 20. 7. Tempus vespertinum propriè spectabat ad Pascha vetus ex loge Quia vero Christus Paschati Coenam substituere volebat utrumque Sacramentum eâdem vesperâ unum post aliud celebravit vetus per novum abrogavit Ita per accidens factum est ut novum Sacramentum tempore Vespertino sit institutum Unde coenae nomen accepit in hodiernum usque diem retinuit Neque Apostoli ad tempus Vespertinum se astrinxerunt sed pro occasione Coenam administrarunt alià s diurno tempore ut legere est Act. 2. 46 alià s intempesta nocte ut Act. 20. Quo facto satis ostenderunt tempus coenae per se esse indifferens Paraeus De Ritu Fractionis in S. Eucharistia c. 5. * Plin Epist. 97. ad Trajanum Eucharistiae Sacramentum antelucanis coetibus sumimus Tertullian de Corona militis It is a great condescension for God to give us any outward signs and pledges of his faithfulfulnesse we are bound to believe in his Word Panis vinum quum prae caetoris cibis sint alendis corporibus nostris accomodatae commodissimè nobis illum designant in quo uno vita aeterna residet Bezae Quaest. Resp. Paulus non praeceptum vocat sed institutum 1 Cor. 11. 23. Iam verò est eaque fuit semper sub lege etiam rigida symbolorum natura ut facile ex causa probabili omitti se ferant Sic panes sacros quos lex solis sacerdotibus aâ—â—â—xerat in suos usus vertit David Sic Circumcisio tam severè praecepta Paschalis Ceremonia omissa totis annis 40 quibus Hebraei per desertas Arabiae terras ambularunt nempè quod inter itinera parum commodè interventuri fuerant tot dies aut otio tribuenda aut medicando corpori Grotius an semper communicandum per symbola cap. 5. Ephes. 5. 26. Act. 8. 36. Matth. 28. 19. Act. 2. 16. M. Eltons Catech Constat Eucharistiae Sacramentum duabus externis partibus id est duplici materia pane poculo Neque quenquam contradicentem pati potest discritissima relatio institutionis apud Matthaeum Marcum Lucam Paulum neque perpetua Ecclesiae traditio Chamierus de Sac. l. 8. See Iansen Concord on Luk. 22. p. 155. the danger of communicating in both kindes The Church of Rome hath decreed Conc. Trident Sess. 21. c. 2. That it is not necessary for the people to communicate in both kindes and holdeth them accursed that hold it necessary for the people to receive the Cup consecrated by the Priest Vide Cassand consult See D. Featleys Grand Sacriledge of the Church of Rome chap. 1 2 c. to the 16. Chapter And Bishop Davenants L. Quest. in his Determinat And Master Cartwrights Rejoynder pag. 281 282 283 284 285 286 287. The Apostle sometimes putteth the other part viz. drinking of the Cup for the whole celebration of the Supper 1 Cor. 12. 13. The Heathens â—alled a feaâ—t