consequence these believers have a union among themselves by which they are constituted a Church for in that union of which more shall be spoken afterwards that they have among themselves and that conjunction that they have with Christ consâ—sts the formality of their so being Let the world or reprobate be doing what they please they are doing good works which God hath ordained they should walk in knowing that they are created in Christ Jesus for that very end and purpose Ephesians 2.10 As Mathew was called from the receipt of custome so God by his word calls this elected company from all other and they denying all ungodlinesse and worldly lusts live soberly towards themselves righteously towards their neighbours and holily towards God Titus 2.12 doing for him suffering for him and by all opportunities bringing glory to his name which brings us to the last branch of our discription viz. 4. The finall cause which is twofold either the principall for the bringing of glory to his own name or subordinate for to give them eternall life these two are not separated in the decree and therefore I shall not separate them in paper for he purposes to get glory to his name by in with and through their salvation whom he prodestinates he calls and whom he calls he justifies whom he justifies he glorifies so that the Churches salvation was the very designe and end of Gods contrivances purposes decrees undertakings since and before the foundation of the world and that out of all nations kindreds tongues and people he might have some to praise his name and stand about his throne Revelaions 7.9 For this end even for this was Christ born and for this end he came into the world for this end did the Apostles preach to the world nay for this end did God create the world for this end he preserveth the world and for this end he shall put an end to the world This world shall remain no longer at least as to its Physicall use then this glorious company is gathering together when they are all met then Christ himself resignes the kingdom of his Mediatorship and delivers up the power that is called authority into the hands of the Father 1. Corinthians 15.24 That of omnipotency being inseparable from the Godhead he still retains and shall present those called and sanctified ones as worthy to sit with him in his throne as he sits with the Father upon his throne Revelations 3.8 Then Adam shall see all his Grandchildren the sons of Enos together And Abraham all his faithfull seed Job shall see his Children Moses his true Israelites Aaron his spirituall posterity Then shall John the Baptist see his penitents Peter his converts Paul his followers the prophets of the Lord see all the Lords people Then shal the Angles see their Wards God all his sons and Christ all his members What a glorious appearance will there be what a ravishing heavenly Quire what an Anthem shall there harmoniously be sung when the gates of Heaven shall as it were be shut their being no more to enter and these be made welcome by the mutual admirable and ineffable embracements of God and Christ me thinks I see Christ and his believers like Joseph and Benjamin falling upon each others necks not weeping but shouting for joy and what will the Cherubines and Seraphines those ministers of God who pitched their Tents about the Saints think and say when the glorious company of the Apostles the goodly fellowship of the prophets the whole Army of Martyrs the holy Church throughout all the world with palmes in their hands and crowns on their heads going to fill those seats prepared for them and to raign as Kings with the Lamb for ever and ever Hallelujah Hallelujah Further this holy Church is usually divided into the Church Triumphant and Church Militant First Triumphant the Prophets do they live that is on earth for ever no they are gone to Heaven before us they have run their race and finished their course and they are gone to receive yea they have already obtained their Crown 2 Timothy 4.7 They have been called they have fought they have conquered and now they triumph They have suffered they have laboured they hoped and now they have received their inheritance They have run and have not been wearied they have heard and never doubted they have waited and never discontented and now they have received the kingdome promised Secondly Militant some part of the Church is yet upon the earth there is a party yet singhing praying watching against spiritual wickednesse in high places And yet these two are but one Church differing as one part of an Army that has conquered routed and shouted doth from another party yet in the valley fighting striving and contending Again this Militant Church that is yet under the crosse and fighting against Principalities and Powers is either invisible or visible First Invisible and this comprehends the whole number of them who are not onely outwardly called but inwardly qualified for Heaven they have true faith that none can see they have that new name that none knowes but he that hath it Revelations 2.17 They are redeemed from among men though they dwell with them and are become the first fruits unto God and to the Lamb Revelations 14.4 Their bodyes are Temples of the holy Ghost and from the altar of their broken hearts they are offering Sacrifices to God alway these are they whose names are in the Book of life Revelations 20.12 known onely to him that knoweth all things yea the hidden things of the heart Secondly Visible and this comprehends those who are outwardly called to the Lambs Supper by the sounding of the Gospel in their ears and own it in their profession believes what the word holds out and embrace the Sacraments it commands expecting salvation from Christ the substance of the Law and Prophets that Christ hath ascended up on high and led Captivity Captive having received gifts for men that he might give gifts to men Ephesians 48. which gift of God through Jesus Christ he hopes shall lead him to eternal life Romans 6.23 Now this visible Church is either personall or nationall First personall and so it signifies one that professeth the most holy faith disowning all Heathenish and Jewish worship so far as it is abolished desiring to dye as for the present he lives in that Faith given to the Saints and so every particular Christian is a personal Church and in that individuality is the Lambs Spouse Secondly National and so it comprehends all Believers living in such a Country Place or Province holding up the profession of the Gospel by holy Laws as a City set upon a Hill that they that are like to turn into the flocks of the companions may know whether to turn and sets up the light of the Gospel that all may know what God it is that they worship and may learn by their order to believe in the same Christ. To this kind
in and run in It is dangerous to have or to suffer any to stand at the head of that way to call in Passengers from that road which leadeth unto life since men of themselves are apt and prone enough to turn from it and go in the contrary path 5. Religion is the foundation of States and Kingdoms and diversity of foundations will never keep up long a building herein we find those States in Scripture to stand surest whose Kings feared God and they that feared put down all false worship 6. Religion is the band and cord by which the unity of the State is preserved if there be heard diversities of Doctrine and the unity of Faith broken either the people are divided in their affections or among themselves and against their Princes or their Governours Hence proceed burnings emulations strifes envy malice sedition faction Rebellion Innovation treachery and disobedience and infinite more mischiefs Let me add two more 7. Let all diligence be used to keep out or subdue false Religions Satan will keep them in we know by the Proverb Where God hath his Church the Devil will whatever man do to the contrary have his Chappel A toleration seems to bring stones and timber for the enlarging of it and making it a Synagogue 8. The Angels of the Churches of Pergamos and Thyatira Rev. 2. are blamed for tolerating false Religions taking it for granted that there is but one true ziz the Catholick one of them had them tolerated possibly not by Law but by connivance and indulgence who taught the Doctrine of Balaam to eat things sacrificed to Idols and to commit fornication whether natural or spiritual and the Doctrine of the Nicholaitans which God did hate then and yet in this Age it passes for true Divinity with many The other suffered Iezâ—bel who called her self a Prophetess first to teach and then as a proper consequence to seduce our Praedicantiffs do the same and yet plead for a toleration since Paul gave out a Law concerning womens teaching I Tim. 2.12 we finde none but this Iezabel undertaking such an Office It is observable that the Angels of the Church are reproved for bearing with or suffering them so to do and they were the Church Officers Ministers or Bishops by which it seems they had power and authority to restrain and controul them to pull them out of their pulpits and to stop their mouths Whether they were Lords or no let their power and authority speak to do this was Lord-like in my apprehension and not to do it was a ground of Gods accusation Rev. 2.19 20. This Authority was it from heaven or of men If from Heaven then Church Officers have power to controul and put down both Balaam and Iezabel and to stop their mouths and yet not to be accused for Factious If of men then Church-Officers ought to put their power in execution and resist and stop the proceedings of lawless persons command that none hear Iezabel and stop the mouths of all irregular and presumptuous Teachers and not to be accused as busie-bodies and though they be yet let rather men accuse them for performing then God should accuse them for not doing their duty Yet if the Religions be such as do not overthrow the fundamentals of Truth or such as disturb not the Government established in that State Church or Kingdom wherein they be and that the Professor of those Religions be not factious ambitious or pertinarious having no other end in holding their opinions but Gods glory and the satisfaction of their own consciences and willing to be taught and be convinced of their errors diversities of Religions may be tolerated but in private only time may produce a renoâ—ncing of them when violence might harden them God hath his own times of Calling men and let the humble good honest Christian have his time Wise States Kings and Princes for this cause have granted a private toleration The very Turk who is zealous in his Religion grants this it is especially to be granted in times of great infection then indeed a total suppression in private of different opinions might prove and end in a great disturbance both to Church and State but Philosophandum est sed paucis Quest. 8. Wherein consists the Individuality or singleness the Vnity or Oneness of the true Church That the Catholick Church is but one is both asserted in Scripture and believed in our Creed and though it be scattered up and down through the world in every Kingdom Nation People Province Common-wealth Countreys and Dominions that are known in the earth from La Mairs Straits to Greenland from Sancta Creek to S. Ians yet differs no more then one member of the body differs from another the question then is this what is it that like Arteries and Ligatures Sinews and Nerves holds such a vast body together that the Church of God in this place is not a distinct Church of it self from that that is in another but only a part of it differing as a bone in the neck from that in the foot of the self same body one may be preaching or hearing the word in the Country of the Great Mogul another in Iapan and another in Pauls at London and yet he in one and the self same body And as the Sea receives divers names according to the Countreys she runs through though all but one Sea so the members of the Church Triumphant above in heaven and those of the Church Militant beneath make but one body differing only as a mans upper from his lower parts this Unity consists 1. In a consenting of all of them to the truth and doctrine of the Gospel for we know no Church but the Christian what ever is written by the holy Ghost through the Ministery of the Apostles and Disciples the best expositors of the prophets Psalms and Moses whether made in it and to be done or said to be fulfilled in it and done the whole society of the Church whereever they be scattered believes it and readily consents to it as a Canon of faith and manners 2. It consists in the consenting and unity in reference to the Sacraments of the Gospel the same Sacraments for number for nature that one part holds to be profitable for the Souls of men the same doth the other it is true there are many Churches that differ from another in more externall and Ceremoniall points it is the current doctrine of all reformed Churches and of England Art 34. that it is not necessary that ceremonies be alike in all places but may be altered as the People or Officers may teach and think meet but as touching the essentiall and necessary truths as the ends the uses the Author the profit of them all Christians of the Catholick Church hold one and the same thing 3. I consists in the consenting to and unity in holding the utilâ—â—y and necessity of hearing and obeying a Gospell ministery where it is to be had it is a Catholick
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
these ends 1. The glory and honour of God that his name might not be abused nor his worship defiled by such obstinate and refractory persons 1 Tim. 1.20 2. For the Honour of the Church that her enemies should not have occasion to triumph and boast that she consists of impure and wicked wâ—etches Christian religion might suffer through the wickedness of such men and therefore the Church disowns them and affirms they are not Christians but heathens 2 Thes. 3.6 3. For the prevention of sin a little leaven will leaven the whole lump one notorious sinner being suffered to go without this Church discipline might infect others which when this is set will not so easily be done he is punished that others might fear and be kept pure One arm may and in some times must be cut off not for hatred to it but being rotten the whole body is in danger the like case is here 1 Cor. 5.6 7. 4. To bring the sinner to the obedience of Christ when such a judicial sentence is pronounced and when the Members of the Church withdraw from him as a leprous person so far as stands with necessity and order and knowing what is done on earth is ratified in heaven the terror of God with him that is not past all sense will so follow it and the shame of men will so fill him that he is brought to his knees craving pardon of the Church for his obstinacy and desiring to be received again into her body is absolved and forgiven and receives the ordinances of the Church and for the future walks more humbly and holily then before which was the fruit of the Corinthians excommunicating that incestuous person 2 Cor. 26.7 8. But if there be any so perversâ— that this Church-censure will not reduce to obedience the Laws of all Christian stares takes that sinners case into consideration that God be not blasphemed and by them he is punished SECT III. To let pass the several wayes that the Church useth to reclaim the sinner which is different according to the Lawes and customes used in several places the sentence of Excommunication is pronounced by the Minister of that Congregation where the offender lives in this or the like form A. B. Having been lately a Member of this Church hath contumeliously and obstinately fallen into the sin of and hath renounced his Fellowship in this Church having reproached the same and the whole Ministration of Gods ordinance therein of all which he hath been tenderly and earnestly admonished sundry times in private and hath been publickly called to repent and turn from his sin And for as much as the Church finds her tender admonitions to be fruitless towards him she is compelled though with great unwillingness and hearty sorrow to vindicate her honour and provide for the peace and safety of her Members by executing that severe chastisement on him which Christ her head and husband hath authorized her to inflict on such rebellious Children who thus do renounce and cast dirt in the face of her that bare them For as much then as the said A. B. doth utterly refuse to hear the Church calling him with much long suffering and tender love to returne to the unity and Fellowship and to make a just acknowledgment and renunciation of his sin of but doth pertinaciously declare both by word and deed his obstinate pâ—rsisting therein Therefore after solemne calling upon God and having his glory before our eyes the credit of the Gospel and the prosperity of his Church I do hereby according to the commanâ—ment of Christ and by his authority committed to me as minister of thy Church and with the consent also of the same solemnity pronounce and declare in the name of our Lord Iesus Christ the said A. B. to be cut off from this Church and body of â—hrist as a most obstinate and impenitent and do leave him to that fearefull judgment and fiery Indignation denounced against such and do warne and beseech you to withdraw from him that he may be ashamed and to lay him aside to be dealt withall when the Lord Iesus Christ shall come Which sentence is nothing but a declaration of that which the sinner is before he be judicialy sentenced by the Church Yet it is to be noted that this casting out of the Church is not absolute save as touching external rights and priveledges of the Church from which Excommunication fully keeps him but as touching internall right he hath unto the same it is only conditional that is upon his persisting in his errour and therefore if the excommunicate will leave his wicked deeds confess his sin be reconciled to the Church whom he hath offended signifying this to his minister he is again to be restored to all the rights and ordinances of the Church and to be absolved from that sentence passed upon him that Satan geat no advantage over him or left he be swallowed up of too much sorrow 2 Cor. 2.7 The sinnes for which the sinner hath this sentence of Excommunication passed on him are not alike in all Churches for according to the laws and orders established in severall Churches crimes sins and offences may be different according to the Constitutions of those Churches that is of those offences which are made against the laws in those places commanded for the honour of the Church though not directly required by the law of God SECT IV. Quest. 1. Whether the Reformed Churches are legally excommunicated by the Pope Quest. 2. Whether Kings ought or can be Excommunicated Quest. 3. Whether excommunication debarres from all society of the Church Quest. 1. Whether the reformed Churches are legally excommunicated by the Pope The Bishop of Rome in regard of the separation made from him by the professors of the religion called the Reformed hath passed his sentence of excommunication upon them as Heretical but unjustly Foâ— 1 They are not Hereticks but Orthodox professors they have left that upon which their souls could have no sure hold There is no point that ever Christ taught or the Apostles preched or the primitive Church knew that is denied by the reformed 2 He hath no power to exclude them out of the Church who himself is scarce a member of it he is in the Church only as Antichrist in the temple of God and in as much as he exalts himself above all that is called God 2 Thes. 2.4 viz. all Kings and maâ—itrates in which regard in some measure his Churchship might be denyed 3 The Church of Rome her self is most hereticall if that be Heresy to preach down what God commands to blot out what he hath written to adde to what he hath spoken and dispence with what he hath enjoyned the Church of Rome cannot be found they ought first to cast the beame out of their own eyes and then they can see the better to pull the mote out of ours 4 The Pope or Bishop of Rome hath no authoritative power over the Churches of other
remis Saxaque Sisyphi Juditer delabentia Frustra revolvite En Phoebus oritur cujus matutinum vel jubar Ad fugandas valet Fanatici erroris nebulas En Phoebus oritur acutis armatus radiis Ad extirpandam foseresin deleudamque funditus Hercules strenuus qui clava Biblica Hydram a fronte adorieris Tantum ab est ut ad strepitum Hujus Draconis horridum expavescas Plaudite Togatae Gentes plaudite Invictus in arenam jam nunc descendit Agonista Nec de frivolis quibusdam nugis Sed pro Aris focis dimicatur Veritatis causa agitur Fideque Catholica ab infandis Erronum contumeliis vindicatur Aspiret studiis divina caelitus gratia Favonius Ut in sui nominis gloriam Ecclesiae imolumentum Reipub. tutelam Tendant omnia E D. H. A. M. e Col. in Oxon. THE AUTHOR TO HIS BOOK SHake off this panick fit there is no fear poor heart to cause a fear Englanâ—'s not what it was its Holy Ground since CHARLES was crown'd The Bores the Wolfs the Foxes and wild men are chain'd or watch'd in den The Crown the Mitre Cassock and the ✚ Hath purifi'd the land remov'd the dross Of Schisms Factions Errors Heresie Truth 's got her palace Church her Armoury Then shake off dull Delâ—y and now at lengâ—h With man-like sâ—rengâ—h Go thou the rounds of Albions soyl and view Phanatique Crew And with thy plainer Rhâ—troâ—ck cause them say This Old is the best way That they may learn anâ— love both fear and serve Gods Laws Christs Church and from them never swerve Yea leaving Satans Syâ—agogâ—es may turn Into our Temples there theâ—â— incense burn So with thy faithfull Optick digitate and shew The way that 's new Make known that Via Lactea Heavenly path Cal'd Catholick Faith In which our Fathers walk'd and walking were Secur d by Angels care Fear nor the Frowns nor surly looks of those Who Truth and Order's Popery doth oppose Inform the Quaking sinner to his face There 's Revâ—rence due to Person Time and Place Hold out thy Lamp present thy spiced Wine They 'r both Divine And thy Baptismal water make appear As Jordan's clear A ✚ is there 't is true declare its loss Was to the Church a ✚ Salute each house with Peace and to each eye Of all thy Treasure make discovery If any sume bite lip or wag their head Abide not there the Son of Peace is fled Put on this Pilgrimes weed poor Baby mine And Heavens shine Upon thy weak endeavours by success much Add daily to the Church Thy Fathers Blessing thou hast also got and now Go forth and prosper thou AN INDEX Directing to the ORDINANCES AND QUESTIONS Contained and discussed in this TREATISE Of the Church page 1. Questions I. WHether the single Testimony of the Church be to be received in matters of faith pag. 19 II. Whether the Church hath power to ordain Ceremonies not ordained of God p. 18 III. Whether the Church hath power to compel any irregular person to her Ordinances p. 24 IV. Whether the Civil Magistrate hath power over or in the Church of Christ And if he have whether his Law be binding to the Consciences of men p. 30. V. Whether the Segregated Churches now in England be true Churches p. 40. VI. What may justifie a mans separation from a true Church p. 75. VII Whether more religions then one are to be tollerated where the true Church is established p. 84. VIII Wherein consists the individuality or singlenesse unity or onenesse of the true Church p. 87. IX Why is the true Church called holy p. 90. X. Why is the true and holy Church called Catholick p. 91. XI Whether the Elect only be true members of the Church p. 93 XII What are the markes of a true Church p. 95. Of the Scripture p. 99. Questions I. Whether the Scripture be the word of God p. 143. II. Whether the Scripture ought to be mans only rule p. 148. III. Whether men may come to a saving knowledge of God without the Scripture p. 150. IV. Whether pefection may be attibuted to the Scripture p. 152. V. Whether salvation may be had by single knowledge of the Scripture p. 154. VI. What may perswade one that doubts to believe the truth of the Scriptures p. 156. VII How fâ—r the Saints may be our rule besides the Scripture p. 158. VIII Whether the bookes called Apocrypha be not Scripture p. 160. IX Why would God coâ—municate his to his Church by writting of the Scripâ—ure p. 162. X. Whether men be bound to believe all that is in the Scripture p. 164. Of Reading the Scripture p. 165. Questions I. Whether there be a God as is declared in Scripture p. 175. II. Whether God be a spirit p. 178. III. Whether there be but one God p. 180. IV. Whether there be three persons in the Godhâ—ad and how these persons do agree p. 181. V. Why are Kings and Magistrates called Gods and Rebellion to be like witcâ—craft in Scripture p. 191. VI. What was that Image wherein God made man and why was man created naked p. 194. VII Whether the reading of the ceremonial law be profitable to a bâ—liever or whether any part of that law be established under the Gospel p. 196. VIII Why would God suffer his dearest Saints to lye under such sad â—fflictiâ—â—s as are mentioned in Scripture and whether the book of Joâ— be a reall hictâ—â—y p. 211. IX Whether there be any diffeâ—â—â—ce betwixt the old and new â—â—â—tament and why the Scriptures are called a Testament p. 215. X. Wâ—â— are there some things in Scripture hard to be understood and whether the Scripture can dwel richly in â—â—ose that cannot reade p. 218. Of the Sabbath p. 221. Questions I. Whether the keeping of a sabbath be a ceremony and abolished by Christ. p. 235. II. Whether it be lawfull to make feasts on the sabbath p. 236. III. Whether sporting or gaming is to be followed upon the sabbath p. 273. IV. Why did God give charge concerning the resting of beasts upon the sabbath p. 239. V. Why did not God give Charge concerning a wifes resting upon the sabbath p. 240. VI. Why is not the change of the sabbath in Scripture mentioned p. 241. VII Whether the Church may command any other day to be rested on beside the sabbath p. 243. VIII Why doth God put a Remember before the Commandment of the sabbath only p. 245. IX Whether the first day of the week may be termed sabbath or sunday p. 247. X. Why is the sabbath called Holy p. 251. Of a Fast. p. 252. Questions I. Whether the fasts of the Church of Rome differ from those of the Church Catholick p. 249. II. Whether fasting be not a ceremoniall or Iewish Rite p. 251. III. Why is the fast of Lent observed by the Christian Church p. 252. IV. Why are the fast of the weekes of Ember observed by the Church p. 255. V. Whether it would bring advantage to the Church to have those
the name of a Catholick no more then a theife when he gets into a House deserves the name of a true Heire for by their new fangled toys brought in by the keys of the Pope a new word also the true antient and Catholick faith is robbed of her gracefull purity yea the antient Church of Rome is divested of her glorious Apparel by which those Popish impostors passe the better undiscovered and Romish Polititians make the better show but set them passe Are all the members of the Catholick Church holy No All are not Israelties that are of Israel Rom. 9.6 Would all the Lords people were Prophets Christ hath some Branches in his Body that bring not forth fruite and therefore shall bee taken away Iohn 15.2 There are some that by profession are members of his visible Church yet are dead Branches not having in them the sap of the Spirit to bring forth the fruits of Holinesse and good Works which alone makes them members of his invisible There are Prophane and Hypocritical sinners which are part of Christ but so as Mos or dead Branches are of the Tree accounted so of God and by Christ esteemed so to be Yet they professing the Doctrine of the Gospel owning the Sacraments of our Lords institution must be looked upon as members of the holy People There were prophane men no doubt in Israel yet by outward profession they were all the Lords people there were in our Saviours time those whom he threatnâ—d should be cast out and with the same breath acknowledges them Children of the Kingdom Mat. 8.12 It could not be that a Prophet should perish out of Jerusalem and the whole multitude with the high Priests and Elders of that City having seen the man that was Gods Fellow cryed out away with him away with him Crucify him Crucify him in her God found as in a common slaughter house the blood of all the Prophets and the Blood of the Son of God was charged upon her yet at the seâ—f same time the holy Ghost acknowledges Jerusalem to be a holy City Matthew 27.53 For there the law of God was read the worship of God performed and outwardly the people of God dwelt and the house of God was frequented There were divisions among the Corinthians contentions Law suits Fornication great haughtinesse of mind great prophanenesse and loosenesse in the administration of the Lords-Supper yea some receive it drunk and for all this the Apostle call them Saints prefacing the Epistle he sends to them for the redressing of those disorders thus viz. unto the Church of God which is at Corinth 1. Corinthians 1.2 Their profession made them outwardly holy and by their owning the Gospel ordinances it is manifest that they were outwardly called though their sins did demonstrate that they even those whom he had called before Saints were carnal 1 Cor. 3.3 If we in this age could but learn or see that the gate of the Church is wider then the gate of Heaven we should have less noise amongst us and more charity for each other Laodicea had lost her first love and was wretched miserable blind and naked nigh to be spued out yet the true and faithfull witnesse beares this record of her that she is a Church and her Pastor or Bishop is an Angel Revelations 3.14 In a word profession of the most holy faith and beleiving of fundamental Doctrine is sufficient among men to own any man as a member of the visible Church and to denominate him there from but not to give them interest or Title to the invisible or to make them fellow Citizens with the Saints in the new Jerusalem for without holinesse no man can see the Lord Hebrews 12.14 And therefore the Church is compared to a draw-net which draweth up Fishes of all sorts both good and bad Matthew 13.47 And to a field wherein is found both darnell and good corn both tares and wheat and they must not be plucked up before the time If Saul had been plucked up as a tare we should never have had such a pretious Paul To this Doctrine consent the reformed Churches Art 17. of the Church of Helvetia Art 8. of the Church of Bohemia Art 26. of the Church of France Art 27. of the church of Bel. Art 7. of the Church of Auspurge c. It is now time to come 2. To resolve some Questions concerning the Church Question 1. WHether the single Testimony of the Church be to be received in matters of Faith Quest. 2. Whether the Church hath pâ—wer to Ordain Ceremonies that are not Ordained â—f God Quest. 3. Whether the Church hath Power to compell any irregular person to her Ordinances Quest. 4. Whether the civill Magistrate hath power in or over the Church Quest. 5. Whether the segregated congregations now in England be Churches Quest. 6. What may justifie a Separation from a Church Quest. 7. Are there more Religions then one to be celebrated where the true Church is established Quest. 8. Wherein consists that individuality singlenesse unity or Oxenesse of the true Church Quest. 9. Why the true Church is called holy Quest. 10. Why is the true and only Church called catholick Quest. 11. Whether the Elect be onely Members of the true Church Quest. 12. What are the Marks of a true Church Quest. 1. Whether the bare and single Testimony of the Church to be received in matters of Faith or Salvation The Church of Rome defends the necessity of her Members yielding to the simple Testimony of the Church in matters of faith but very unsoundly for 1. Every particular Member of the Church hath erred and therefore the whole Church may for what ever be the quality of the parts the whole must be of the same as the simples are so is the Electuary that is made of them hot ingredients can never make a cooling plaister It is dangerous to make it the ground of my faith of which I have no surer testimony then he or they sayes so The Popes we know have sinfully erred whom they would make the Church virtual Councels have erred whom they would make the Church representative the Councels of Basil and Constance cannot both be true Peter erred Demas may fall back Laodicea may lose her first love It s hard to make a sound Christian believe he shall be damned for not doing that or not believing that which God hath nowhere commanded or spoken of Certainly to make the precepts of men equally binding to Scripture is against that text Deut 12.33 What thing soever I command you observe and doe it thou shalt not and the reto nor diminish therefrom why then should I believe that there are pains in purgatory which I must undergo with as strong a faith as to believe there are joyes in Heaven And why must I be damned if I believe not that the Pope is as really head of the whole Univarsal Church as to believe that Christ is risen from the dead The reason is the Church it
out for his Glory and how can they or what means can be imagined that they can glorifie God more by than by seeing his Word and Ordinances kept in that Dignity and used with reverence and received in that form that may most conduce to the Honour of God and keep up the Dignity of his Institution 9. The very Being and Power of Magistrates is erdained of God Rom. 13.1 Now shall we suppose that God would constitute a Power on Earth which in no age time nor place he would have to meddle with the great Concernments of his own Glory and to have nothing to do to preserve his Name from blasphemy his Ordinances from indignity and his Worship from contempt When I see a Text that holds out that limitation I assure them I shall believe it but not before 10. Kings have been accounted and ought to be esteemed Câ—stodes utriusque Tabulae Decalogi keepers of both Tables of the Law They are not onely to keep down murtherers adulterers stealers which belongs to the second Table but swearers Sabbath-breakers which are sins against the first Table For where is the Magistrate limited that he may meddle with the fifth or sixth Commandment and forbid to meddle with the third or fourth or if he be not limited to the third or fourth but he must see to the keeping of them where is he forbid to meddle with the second which is the Precept for the whole Body and Substance of his Worship We are sure it hath been the practice of all pious Princes since the Creation if not hindred by Rebellion within or from Invasion abroad to make good Laws for the preservation of the Churches Honour and as a means to it to have care of Schools and Universities which are Nurseries out of which to take Plants to put into the Garden of God which is the Church as God was pleased to gather old into his Garner which is Heaven 11. We shall scarce reade of any or talk with any that denie this Question but in other points are either Schismatickâ— Hereticks or Rebels who to justifie their Heresiâ— or maintain their Rebellion sound their Trumpet with Sheba that man of Belial saying We have no part in David 2 Sam. 20.1 12. It is the judgement of all the Reformed Churches in the Christian World Confession of the Church of France Art 39. of the Church of Belg. Art 36. of Sax Art 23. of the four Cities Art 23. of Bohem. Art 16. of Basil Art 7. of Helvet Art 30. of Scotland Art 24. Church of England Art 37. Generally the Anabaptists by name in the several Confessions are condemned for denying of it By this Jury of Witnesses let this pass for truth they are so unspotted in their natures that I can imagine no knowing nor loyal Christian will except against one of them Rebels will except all for if they stand they know that they shall be condemned and faâ—l Let that be written maugre Rebels upon the Gates of our Soveraign Lord the King whâ— was written upon the Sword of that famous Prince Charles the Great Custos utriusque Tabulae est CAROLUS And now we come to the second part of the question viz whether the Laws made by the civil Magistrate for governing of the Church be binding to the consciences of men Notwithstanding it hath been above proved that Magistrates have power given them by God by which without more trouble we must urge obedience yet we shall spend some words touching this and in order to it shall premise 1. That the Consciences of men directly properly and immediately are not neither can be tyed to any Laws but those of Almighty God The Lawes that flow from his eternall reason are propeâ—ly the tye of Conscience 2. So far as Law urgeth and enjoynes those things that make for the better conservation of Divine Laws as that Let every thing be done in decency and in order they do indirectly and secundarily bind and tye the conscience and the reason is not because such Laws are made by the lawfull Magistrate only but chiefly because such Laws as such do participate of the nature of divine Laws which are absolutely binding We answer then in the Affirmative whatever Laws are made by the Christian Magistrate for the better conservation of Divine Tyes and Binds the Conscience of their Subjects This appears upon these grounds 1. God hath absolutely commanded obedience to be given by every soul to the higher powers sor conscience sake Rom. 13.5 He hath not left it as a thing indifferent to obey or not to say that this is in temporal things onely is to say nothing except the ground of this distinction be holy for as I finde no limitation of the Magistrates power but it reaches the first as well as the second Table so I can finde no restriction of my obedience but it is to be given to Lawes of either kind know then where Laws are not contrary to Gods Law and by me resisted I resist the power not personall but authoritative for which I shall receive damnation Rom. 13.2 So that the â—â—w of God this Law that you presume you keep through your resisting the power condemns you for so doing Let every soul and therefore let thy soul submit to the Higher Power and make no distiction where God hath made none left when he comes to distinguish the Sheep which is tractable to the Shepherd from the Goates a nature apt to wander thou stand at his left hand There is no minutula legis until thou finde a little God and a little or tolerable Hell never act wilfully a little sin It is a Text that Titus must preach upon to his hearers that they forget not to be subject to powers they might think that Christian Religion freed them from subjection but it is nothing so that plucks not the Scepter out of the hand of the Rulers but keeps it in and and to be ready to every good work Tit. 3.1 i.e. be prompt and cheerfull for every thing that hath a tendency to good or that may be good to others though in all points we stand in no need of it our selves It is part of that honour that God hath engaged us to give Princes for honour is their due Rom. 13.7 They are Ministers Rulers Kings Powers Nay they be Gods Psal. 82.1 Hence it is that Fear God Honour the King goas together in the Scripture Then next God I am to honour my King Sure unto whom God hath given such Honourable Titles I am to give sutable respect and of that this Obedience is a great part and to do it not out of a civil choice but for conscience sake but possibly this may be no great Argument Therefore 2. We are to yield obedience to the Civill Magistrate in all things lawfull or expedient for the Lords sake 1 Pet. 2.5 Where a duty is pressed upon the sake of our Lord it both shews how much we are concerned to do it how
Churches constituted for they have no Sacraments this follows upon the former and rises morally from it where there is no Minister or authoritative Officer there can be no Sacraments they being the Seals of the Covenant of grace which is made unto believers either when they are incorporated or confirmed in the body of Christ which is the Church Ephes. 1.23 Thy are also called broad seals of heaven that of the spirit being the private by which the receiver is assured of the pardon of his sins Now to the private Christian did Christ never give the keeping of or the power of delivering those seals The People were never Lord-chancellours of these things whether singly or collectively taken therefore they cannot give nor dispence them to another Iohn the Baptist was called from God immediately to baptize so were the Apostles by Christ who Ordained none nor Baptized none but them while the Church of Christ was constituting God was pleased so to do but after the Baptists death and the Apostles call no such extraordinary acts but all must receive now that power from the hands of the Apostles by Ordination The Church may say to those men when they come to dispence the Seals Peter I know Paul I know Stephen I know Nicanor I know Timothy I know Titus I know but who are you if you say you were or are Ordained by Christ he Ordained none but his Disciples if you were Ordained by his Disciples show it by your Commission wee shal know whether Baptisme be from Heaven that we may believe or from men that we may not be mistaken in it Possibly the peoples Election and deputation is produced for this authority which is to be equally regarded as he who should come with a Commission from a mans own son for the Father to execute the power or Office of Justice of the peace which is to be scorned his Son having no power to grant such Orders or give such Offices The power of Ordination search the Scriptures was never granted to the people neither in the Old nor New testament We find indeed Micha Iudg. 17. having a House of Gods and an Ephath and a Teraphim consecrating one of his sons for a Priest though of the tribe of Ephraim of which tribe Mosâ—s spoke nothing touching the Priesthood He afterwards Consecrated a Levite to be his Priest verse 12. which was an Office peculiar to the Sons of Aaron not to the Levites in common but who gave Micha the power of consecration how can he consecrate any Priest at all this moved him vers 6. In those days there was no King in Israel but every man did what was right in his own eyes there being no Magistrate or Governour to keep the people in awe An Ephraimite may consecrate and offer Sacrifice and the Worship of God being contemned through the disorder of the times a Levite is forced to wander for a place and assume the Priesthood The want of Government was the cause of this and other evils that followed upon it The self-same cause is the reason of the irregularity that hath lately been in England touching Micha's even Peoples ordination of Priests which power was never given to him nor them In one thing Micha is to have his due applause he would have none to offer Sacrifice in his House a priestly Office before he were consecrated i.e. before he were ordained Priest he had read in the Law what Sacrifices Duties were appointed in the designation of men into that Office his Son nor the Levites not being of that line unto whom by a natural succession the Office belonged he saw a necessity of making them Priests for he must worship God and if they be Priests they must be consecrated he knows nor how or where to procure another â—â— therefore takes the Authority to himself of Consecration And truly such Priests as he made and himself that made them and the Worship they gave by him and the gods they worshipped too were suitable to each other Even such are they though in this particular worse who will offer to design or depute any to be their Priest or Minister who are not of that line to whom by a moral Succession that Office onely belongeth by their being deputed and set apart for that Office by the Sacrifice of Prayer and Supplication and with the ceremony of Imposition of Hands by those who have received that power by Apostolical Tradition Possibly he may produce his own Gifts of Holiness Utterance Aptness to teach Courage Zeal with all other Gifts that are possible to qualifie men inwardly for that Office and indeed may shew a Call from God which he supposes ought to be sufficient to testifie that his Baptism is not of men or to demonstrate that he is a man sent from God authoritatively to teach and administer the Sacraments to his Church But the Church values not those in this nature for so Paul was qualified also and Barnabas qualified and called of God for that Office yet God will have them to be constituted authoritative teachers in the sight of the Church by the Laws that were by him appointed for the Church viz. by Ordination or Imposition of hands Act. 13.3 So Stephen Nicanor Philip c. Acts 6. were men of honest report full of the Holy ghost and wisedome yet the lowest Office in the Church cannot they neither do they offer to perform in that Ordination from the Apostles Upon this ground the Church hath reason to deny their Authority and we deny that they have power to administer Sacraments the bread that they brake is not the body of Christ the cup they offer is not the Communion of the blood of Christ shed for the remission of sins they have not received this power of the Lord because not from his Apostles of causing Bread to be by faith beheld as the body of Christ nor Wine to represent the blood of Christ. In a word let us see how or when they received power from the Apostles otherwise they must passe for counterfeits and cheats and the offence so much the more hainous as it 's a counterfeiting the Great Seal of Heaven to bring Christs Spouse and her children in an errour in matters of so gâ—â—at concernment as the Seal of the Remission of their sins but she knows his hand and though they should come with never so much show of humility nay confirm their calling by miracles she is not she will not believe it Christ her Husband hath forewarned her that such should come and charged her not to heed them not follow them but shun them and avoid them 3. Should we Church those segregated Congregations as now constituted we must and are to un-Church all the Churches that now are or that ever have been in the Christian World They taught and teached the contrary they maintained and dyed for the contrary they walk Autipodos to one another there is a great diversity in their walking thus constituted as
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
This Errour in point of worship you may call Idolatry But beware that you take not decent or comely Ceremonies for essentiall parts of worship The Apostle urging women in the Church of Corinth to be covered 1 Cor. 11.6 that which they might think was too much precisenesse in him for we may be apt to suppose he discontented them that did otherwise was decent in his eyes and commanded to be done but not making it a point of worship nor pressing it upon them as part of Gods service declares that ceremonies may be used in but ought ever to be differenced from the worship performed In brief whatever Ceremony of what nature or kind soever that is enjoined that is not contrary to the Word of God and by the Officers of the Church thought comely to be used as tending to make that worship then used to be the more Reverenced and esteemed by the performers is not to be opposed This age discovers what a dis-respect contempt undervaluinig thoughts most men have even good men in a great measure of the house of God table of God service of God and Servants of God since decent and comely ceremonies were banished from the Church of God and where such ceremonies are injoyned and thou separatest thou art guilty of renting the seamlesse coat there being no cause for making that separation justifiable For Hereâ—â—e then and Idolatry only then is there a cause of separation and what ever is more then these cometh of Satan Wherefore though our departure were a trouble to them sayth Reverend Bishop Iewel speaking of Rome yet they ought to consider how just cause we had of our departure And in another place he saith It is true we have departed from them and for so doing we give thanks to Almighty God but yet from Christ from the Apostles and from the Primitive Church we have not departed Romes Heresie and Idolatry gave a just ground for the Reformed Churches separation But In our days there is made such a separation as by no Scripture can be justified there being nothing in matter of doctrine taught nor in point of worship performed that in the least contradicts the Word written or the worship injoyned and therefore their sin is the greater tending to the destroying of that love charity concord union that ought to be in and amongst the members of the Church we must not cut off the arm for every scratch or smal hurt much lesse cut off our nose because it seems to stand awry through a false glasse neither ought we to separate from the body of the Church for every small errour in it as for every Ceremony that in our judgment is amisse and indeed those that are most separate from the Church now in the highest points of doctrine and fight against her did but at first dislike her Ceremonies so dangerous it is to yield in the least to the sin of Schisme for the hurt in that quickly turns to the Gangreen of Heresie Those that disliked her Suâ—plice now scorn her preaching those that disliked her prayers will not now pray at all those that disliked standing at the Creed now will fall down to no God those that disliked her Crosse in Baptism now scorn the Spiritual washing those that looked sowr upon my Lord the Bishop now casts stones at the Preacher Master G Those that dug down her Altars now would pull down her Churches they that saw her kneel at the Lords Supper and grumbled because she sate not are now so holy that they scorn it Which thing duly and seriously weighed might make men afraid to play about the hole of the asp or to put their hand in the Cokatrice den nay to touch it were it but with a stick least as it befals him that toucheth the Torpedo a spiritual numbnesse or Judiciall stupefaction befall them that they shall noâ— move one foot forward in a right way more Seldome can we see them returning to their mother Church and to that doctrine wherein they were baptized but like sheep out of the Fold as soon as out of the Church porch they wander further and further and so far they are gone that for the present I am not disposed to go after them but to such as are within hearing I give this short direction viz. to behold such as have gone before them that at first did but stâ—mble at straws were troubled at trifles thought to have gone no further yet whither are they now hurried look back to the Church you have left view her orders her Sacraments her points of worship study them try them by the Sciptures if you can find them contrary or repugnant to the written Word of God stand stil and save thy own soul but follow not them for they went in the way of Cain and run greedily after the errour of Balaam perished in the Gainsaying of Coâ—e Clouds without Water carried about of Winds raging waves of the Sea foaming out their own shame wandring stars Jude 11.12 13. By good Words and fair Speeches they deceive the hearts of the simple not for our Lord Iesus Christ but for their own belly Romans 16.18 Quest. 7. Whether more Religions then one may be Tollerated where the true Church is Established In the opening of this Question knowing the times wherein I live and the fewnesse of my years I will not shew you my opinion but you shall hear the Judgement of a Master in our Israel that was gathered with gray hairs to his Fathers and lately fell asleep One Religion is to be Tolerated and no more to be publickly taught then one 1. Because there is but one God who is the object of Religion his Essencâ— being simple and indivisible his worship is also to be diversitie of Religion breeds and produceth only diversity of Opinion touching God which in time may in the conceits of men dâ—stroy his unity and Onenesse 2. As there is but one truth so there ought to be but one Religion for false Religions either teach to worship false Gods or else in a false way and manner to worship the true God which made God himself in constituting the Church of the Jews in a strict manner to give charge touching that and in his constituting the Church of the Christians to do the same by commanding them to stone that Prophet that taught otherwise and us to curse that Angel that should teach other Doctrine then he did then by Moses and now to us by his Son give teach command and appoint Deut. 13.1 Gal. 1.8 3. There is but one Church which is the ground and pillar of truth 1 Tim. 3.15 and one Spirit to lead that Church in the way of truth and therefore there ought to be but one Religion which is the Doctrine of that one Truth 4. There is but one way to heaven and eternal Life in which way few through ignorance and errour walk or find and ways to Hell and destruction which many through corrupted nature fall
Church for though every one that are members of the visible are not of the body of the invisible Church yet he is not of the invisible that acknowledgeth not himself a member of the visible he that hath God for his Father hath the visible Catholick Church for his only mother and must have her if he would be saved She is like the Ark of Noah as all without that was drowned so all without this is damned In the judgement of Charity we must indeed suppose that God hath his own among the heathen and by working upon them by his Spirit in an extraordinary secret and hidden way brings them unto the knowledge of his Son by which they are ingrafted into his body and so made members of the Catholick Church for as before out of it there is no salvation the reason is out of it is to be out of Christ for that is his body and to be out of Christ is to be without God and to be without him is to be without eternal life For this is eternal life to know thee to be the only true God and Iesus Christ whom thou hast sent Quest. 12. What are the marks of a true Church General notes and marks are set down by the Church of Rome whereby it is pretended that the true Catholick and Holy Church may be distinctly and perfectly known from all false Congregations or Churches as 1. Visibility 2. Antiquity 3. Durability 4. Prosperity 5. The name of a Catholick Church 6. Agreement with the ancient Church 7. It s union with the head viz. the Pope 8. Holiness of Doctrine 9. Efficacy of Doctrine 10. Holiness of life 11. The glory and power of miracles 12. The gift of Prophesie 13. The acknowledgement or confession of her enemies 14. The unhappy and unfortunate success of her enemies 15. A succession of Bishops With several others which in their own nature are either separable from the true Church or may agree to a false and may constitute a Synagogue of Satan as well as a Church of Christ for which with many other reasons they are rejected of the Reformed Churches as proper Characters of that body whereof Christ is the head that being able to consist pure holy and visible without some of them though in some points they agree to her also in that but not as essential or Characteristical and knowing also that many of them are forged by and in Rome that she may appear the better and stand the firmer in her Pontificalibus The proper and essential Characters of a true Church whereby she is differenced from all false also from the Church of Rome and which gives her her esse vivere sentire are these viz. 1. The pure dispensation of the Word Act. 2.4 Where the Word is taught in a pure manner according to the institution of it without detraction from or addition to it wherever that is taught what Christ commanded and the Gospel holds out so farre there is a pure Church and where that is mixed and mingled with mens Inventions as points of doctrine so far the Church is impure 2. The pure Administration of the Sacraments Matth. 28.19 30.1 Cor. 11.23 That Church that keeps to the institution of those Ordinances appointed as Seals of the Covenant by Christ putting nothing to them nor taking nothing from them as necessary for the making of them Seals so far that is a pure Church and where that is not done it is so far impure Some adde Church discipline but that holds out rather her well being then her being in times of persecution she hath wanted that and may want it and yet a true Church by the keeping pure of the Word and Sacraments which a visible Church cannot consist without hence we behold and look upon Ierusalem Galatia Thessalonica Corinth Colos. and once those famous Churchs of Asia though the gospel was taught in them in a glorious and a pure dispensatory way yet for the present wanting those two we eye them not nor number them among the Churches of Christ. The same teacheth the Reformed Churches of Helv. Art 14. Behem Art 8. France Art 27. Belg. 29. Ausp Art 7. Sax. Art 11. Wirtem Art 32. Swed or the 4. Cities Art 15. Sâ—ot Art 15. and of England Art 19. That Article it self is this Art 19. of the Church of England The visible Church of Christ is a Congregation of faithfull men in which the pure word is preached and the Sacraments be duly administred according to Christs Ordinance in all those things that of necessity are requisite for the same c. All which considered it follows 1. That the Church of Rome is no true Church or pure Church making the Scriptures to be imperfect for salvation without their own Tradition They will not suffer the Church to be clean through the word that Christ hath spoken The Church is only tyed to the Gospel For if an Angel from heaven teach any other Doctrine he is to be accursed by her 1 Gal. 9. With her Baptismal water she adds oyl salt and spittle as essential parts of Baptism and useth this holy Ordinance upon Bells Stocks and wood With the Sacramental wine she must mingle water of which the Lairy must not taste With her Sacramental bread she visits the sick salutes Emperors makes Procession it must be also a wafer Câ—ke and it must not be broken with both these Elements she maketh a Sacrifice for the dead and she teacheth that a Priest may give it to himself alone that the vertue or efficacy both of that and Baptism depends upon the intention of him that doth administer and yet the efficacy must not be questioned but believed and forasmuch as they are administered in Latine which the common sort may not understand they must act implicite faith 2. That those segregated Congregations in England are not true Churches The word preached by many that are not men in Sex nor Ministers in Office prayer being preached down and preaching only to be heard from men of their own principles teaching for Doctrine not Traditions but fancies blasphemies affirming the nullity of Apostolical Ordination c. The Sacraments are either abused as re-baptizing those that were baptized before making dipping necessary to that Ordinance and the Sacrament performed by a Laick person The Sacrament of the Lords Supper being either preached down altogether or grosly abused in nature It s vertue depends upon his goodness that gives it a sin to receive it with any that we conceit not to be holy or know him to be prophane though he be never admonished by them and if he were yet he is not to be eaten withal least I eat and drink damnation to my self through his sin the Elements not consecrated through which that only is an Ordinance and the body or blood of the Lord they are not consecrated for he that often attempts to do it hath no power so to do wanting Apostolical Authority viz. Ordination 3. That the
to the Prophets and he is God And again I will be to him a Father and he shall be to me a Son v. 5. Who says these words he that begot him Who begot him He whose Son he is Who is that Son Christ that purged our sins and sate down on the Right hand of the Majesty on high v. 3. Whose Son is he He that spoke unto our Fathers by the Prophets and he was God v. 1. Moreover Prov. 8.22 The Son himself says The Lord possessed me in the beginning of his way c. when there was no depths I was brought forth before the Hills was I brought forth Who brought him forth he that made the Earth and who made the Earth God Geu 1.9 10. Many other places might be brought for this truth as Ioh. 17.3 Ioh. 20.17 Rom. 1.7 but we forbear in regard that those against whom the question is raised denye not the divinity of the Father but of the other person 2. By reason drawn from Scripture or scripture reason it appears that the Father is God for 1. Prayer must be made to him Pray to the Father which is in secret Matth. 6.6 Pray Our Father which art in Heaven now we are to pray to none but to God Isa. 42. â— 2. It is he that revealeth hidden mysteries Luke 10.8 This none can do but God Isa. 41.8.22 23. 3. It is he that maketh the Sun to shine and the Stars to give light to the Earth Matth. 5.15 The Sun is his for he made it he made the Stars also Gen 1.16 This showes that he is God Isa. 40.26 4. It is he that maketh the Raine to fall Matth. 5.45 This none can do that but God Jerei 14.22 2. That the Son is God appears by Scripture and Scripture reason 1. By scripture John 5.20 And we know that the son of God is come c. And we are in him that is true even in his Son Iesus Christ this is the true God and Eternal life Heb. 1. â— But to the Son he sayeth Thy Throne O God is for ever and ever Rom. 9.5 whose are the Fathers and of whom as concerning the flesh Christ came who is over all God blessed for ever Isa. 9.6 Vnto us a child is born unto us a Son is given c. his name shall be called wonderfull Counsellour the mighty God so John 1.1 The word was God John 20.28 Psal. 68.18 with Ephe. 8.8 Psal. 95.6 compared with 1 Cor. 10.9 Isa. 41.4 with Revela 8 6. Isa. 25.9 Zacha. 2 9. Isa. 7.14 Phil. 16. Phil 2.6 Acts 7.59 Tit. 2.13 1 Tim. 3.16 What â—eâ—d we oppose those blasphemous Arians any longer hâ—ve we not heard himself say I and the Father are one John 10. â—0 Reader these things are written that thou mightest believe that Jesus is the Christ the Son of God and that believing thou mightest have life through his Name Ioh. 20.31 And this is eternal life to know him to be the only true God and Iesus Christ whom he hath sent viz to be the true God also Iohn 17.3 2. By Scripture reason or reason drawn from Scripture t is clear that the Son is God 1. He made and created the world Iohn 13 this none did but God Gen. 1.1 or could do Isa. 44.24 2. He can and doth forgive sins Luke 7.48 this none can do but God Luke 5.8 3. He gives the holy Ghost Ioh. 20.22 this none can do but God Isai. 44.3 4. He preserveth his Church Matth. 16.18 this none can do but God 5. His Name is preached up Phil. 1.18 this ought not to be done were he not God 6. He is Omnipresent he is in Heaven and Earth at once Iohn 3.13 this could not be were he not God 7. He knows the thoughts of man Matt. 9.4 this he could not do where he not God 8. He is Eternall Revel 1.8 this he could not be were he not God 9. He is Almighty Revel 1.8 this he could not be were he not God 10. Men are baptzed in his Name Mat. 28 19. this ought not to be done were he not God 3. That the holy Spirit is God appears by Scripture and Scripture Reason 1. From Scripture Act. 5.3 Why hath Satan filled thy heart to lye against the Holy ghost c. Thou hast not lyed unto man but unto God Isaiah 6.9 The Prophet heard the Lord say Go and tell this people hear ye indeed but understand not c. The Holy ghost is said to speak the Words Acts 28.25 26. By which two places it appears the Holy ghost is God And so 1 Cor. 12.6 there are diversities of Operations but it is the same God which worketh all in all c. To one is given by the Spirit the word of Wisdome to another the gift of knowledge by the same Spirit to another the gift of Faith by the same Spirit Quest. What Spirit is it that giveth these diversities of gilts Answ. It is the same God that worketh all in all and the same Lord v. 5 6. Also we read Deut. 12.6 If there be a Prophet among you I the Lord will make my self known in a vision unto him and will speak to him in a dream now Prophets spake as they were moved by the Holy ghost 1 Pet. 1 21. 2. By Scripture Reason or Reason from Scripture It appears that the Holy ghost is God 1. He is Eternall Heb 9.14 this he could not be were he not God 2. He is Omnipresent Rom. 8.9 He is in all the faithfull whereever they be therefore he must be God Psal. 139.7 3. He is Omniscient 1 Cor 2 10. therefore he must be God 4. He created the World Psal 23.6 this he could not do were he not God Gen. 1.2 Job 26.13 5. He gives the gifts of miracles c. 1 Cor. 12.10 therefore he must be God 6. He calls men to be Apostles Acts 13.2 therefore he must be God 7. Because the sin against him is unpardonable Matth. 12 31 therefore he must be God 8. He knows the souls and consciences of men Rom. 9.1 therefore he must be God 9. He hath a Temple 1 Cor. 6.19 therefore he is the living God 2 Cor 6.16 10. Men are baptized in his Name Matth 28.19 therefore he must be God Thus it appears that the Father the Son and the Spirit are one essentially that is one in Deity The other two parts in which they are one a viz. in Operating and in willing may be dispatched in Word 1. For Operation they work all one and the self same thing together Joh. 5.17 Gen. 1 26 And 2. For willing they will all one and the self thing without opposing crossing or contradicting each other Joh. 8.29 I do always those things that please him viz. the Father saith the Son by consequence the Spirit of the Son must please him which is the holy Ghost Rom. 8.9 and the spirit of the Father must please the Son which â—sthe Holy Ghost Isaiah 48.16 The Church of Christ hath in
time of teaching which is either Ordinary as the sabbath or extraordinary as the times of fasting and feasting appointed by the Church of all which we shall discourse somewhat and something briefly beginning with the ordinary time of teaching viz. the sabbath CHAP. V. Of the sabbath TO every thing there is a season and a time to every purpose under heaven saith the kingly preacher Eccl. 3.1 At all times God is to be worshipped and served by the sons of men but the sabbath is the special time wherein those that fear him singularly serve him When that beginneth then begin they as men in the dayes of Enoch Gen. 4.26 to call upon the name of the Lord more solemnly fervently orderly and publickly in obedience to his Law In prosecution of this Ordinance we shall let pass many distinctions made of sabbaths and particularly handle these points 1. What a sabbath is 2. How the sabbath is to be kept 3. Why God would have it kept 4. What sabbath it is that men now under the Gospel are bound to keep 5. Resolve some Questions SECT I. 1. A sabbath may be thus described It is one whole day in seven 2. Separated from other dayes 3. Wherein a man resteth 4. From all other works 5. And recreations 6. In a holy and spiritual manner 7. To serve and worship the living God in a publick solemn way 1. It is one whole day in seven a full day consisting of 24 hours beginning at the midnight before and continuing until the midnight after other dayes are of that length and the sabbath ought not to be shorteâ— Acts 20.17 Paul continued preaching on the first day of the week until midnight The Iews had a time of preparation for the sabbath Luke 23.54 which begun about three of the clock the day before the sabbath wherein all work was laid aside and all Artificers prohibited work saving Shomakers and Taylors and they had onely but half the time of preparation allowed them in this it were to be wished that Christians were Iews c. 2. Separated from other dayes the sabbath is distinguished from other dayes it is holy it is set a part by God for his own use and service she is Queen of all other dayes and Lady of the week the rest are attending her but as concubines and handmaids 3. Wherein a man resteth by this particle man is included all thâ—t is his â—he is head of his Wife Father of his Children Lord of his servants and Master of his beasts when he rests he is to see thâ—t all about him rest also from this day the day is named Sabbath signifieth rest and judgement shall rest on him that will not rest with all that belongs unto him 4. Fâ—om all other works what ever trade or occupation he be of and what ever work he follow at other times must be laid aside at this time no servile work is to be done now without sinning against God and he that doth so sinneth against his own soul no buâ—ing nor selling of Merchant ware no dealing in husbandry N b. 13.15 no carrying of burthens Ier. 17.22 no outward servile bâ—dily labour mâ—st be performed it would distract the soul and keep it from doing that for which this day was consecrated 5. And recreations This is a time wherein there is no time for sports and recreations that God that would not have us work never made the sabbath for us to play these distract the soul much therefore we are not to touch them it may be lawful with Samson to propose ridles at another time but not now for it is the sabbath of the Lord thy God Isa. 58.13 6. In a holy and spiritual manner The Law is spiritual and therefore birds the souls of men an outward resting from work is but Sabbatum Asinorum there ought to be a difference between the resting of a man and the resting of his Ox we must therefore rest from our works of sin but of this hereafter 7. To serve and worship the living God in a publick solemn way when God had made man he rested from all his works to shew that man was to be eternal and he instituted the sabbath as a type of that eternal test wherein man was to worship him for ever God ought to be must be served every day but in the sabbath more publickly if it can be or more solemnly if otherwise Acts 13 14 15 16.44 Acts 16.23 and Iohn 20.19 SECT II. The sabbath being known we are to inquire how this holy day is to be kept God will not have his sabbath polluted Is. 56.6 Other days by the Hebrews were called prophane this being by God made holy holding it unlawful to rost an apple to pluck an herbe nay to defend themselves when they were assaulted by their enemies by which a thousand of them were slain 1 Macch 2.38 The sabbath must be kept and our rest is onely sanctified and approved of God when we use the means and do the works of sanctification our resting must not be an idleness but in doing the work of God which is our sanctification Ex. 20.20 1. By using the means as hearing the word 4 Luke 20. praying to God Acts 16.3 receiving the Sacraments of Christ Acts 20.7 and all Acts that may conduce to the strengthening of grace confirming in faith 2. By doing good works as relieving the poor 1 Cor. 16.2 teaching the ignorant Acts 18.26 reclaiming the erroneous Acts 17.1 2 3 and all other Acts that have an immediate tendency to the edifying of the Church and these things must be done both privaâ—ely and publickly 1. Privately as Meditation upon the Word and inward application of it to a mans soul. 2. Publickly conferring with others â—â—â—ing the sick praying for them or if it may be singing some comfortable Psalm with them and that all these may be the better done we must prepare our selves 1. By removing all hinderances the night before overmuch businesse may and will distract the soul and keep a man either from all or from part of Gods worship the first burning of our Christian incense may be sweetest the first prayer may do us most good c. 2. By putting our souls in a holy frame some time before Meditate upon Eccles. 5.1.28 Gen. 17.10 Numb 3.1 Mar. 35. Isa. 2.56 Which may compose and put the spirit of man in a sanctified frame of heart to join in affection to the prayers of the Church and cause him to heed with affection the Word of Christ and that both Forenoon and Afternoon Eccles. 11.6 or then so far as in thee lies thou robbest God of half his due the whole day being his that this may be done 1 Prevent or quash all domestical or house-troubles Levit. 19. 3. Discords contentions and heart-burnings are but as water to quench the â—re of holynesse and may extend to the prophaning of Gods Sabbaths beware of coming before God with this strange fire least he consume thee 2. By meditating
answer was Christianus sum intermittere non possum I am a Christian I must keep it and that day being commonly so called Saint John calls it so likewise as either set apart for him or instituted of him which brings us to the next thing to be considered viâ— 2. The Authors of that change The keeping of the Christian sabbath or the observing of the first day of the week for the day of rest in the Church of Christ whence was it from heaven or of men it is answered from heaven by Heavens great Trumpeter we are freed from any duty to the Jewish feasts or sabbaths from Heaven therefore doth our liberty come but whether first appointed by Gods Son or by Christs Apostles the Scripture is silent but that it was done by the spirit of God in one of them is certain We read that Christ carried forty dayes with his Disciples after his resurrection speaking of the things pertaining to the Kingdom of God What things conduced to the honour and glory of God how the Church should be ruled ordered and guided did our Saviour without question speak of there is written enough for us to believe but all that he spoke is not written Iohn 20.30 Now among those things this circumstance of time for publick worship might be treated on and spoken off Christ is Lord of the sabbath and he might remove it from the last unto the first day of the week If not changed by him then without doubt by his Apostles who were in points of such high concernment guided by the infallible spirit of God they durst not of their own accord teach any thing to any nation but what he gave them a commandement for Math. 28.18 And in this case what he spoke to them in the closet they might reveale on the house top and by their preaching administring the sacraments Laws touching gathering of collections upon the first day we are to conclude that that spirit that led them into all truth led them also to this practice and according to them in this hath the Church of Christ directly constantly holily set apart the first day of the week for the worship not by its own authority it being not in the power of the Church Men or Angels to alter the day but in him only who is Lord of it or them who are immediately and infallibly guided by the spirit sent from him but by example from the practise of the Holy Apostles this day viz. the first of the week is kept for the Lords service and because of that not unfitly called now as it was of old the Lords day as instituted by him or by his Disciples It is time to see the third thing viz. 3. The reason of the change Goâ— nâ—ver changes his will but he ofâ—en wills a change darkly it seems to be his will that a change be made in some time of the world of the circumstance of time required for his own worship in giving the Law but to come to the reason of that change from the last to the first day of the week it might be made 1. From the indifferency of the Law at the Creation God blessed the seventh day and hallowed it now while the people were in bondage it may be questioned whether the Aegyptians would suffer them to rest since they were denied three days to sacrifice God at the establishing of his Law upon the Mount Exo. 20.2453 years after the Creation before which time the doctrine of the sabbath was never written God in the Law makes it moral that men shall for ever work six dayes and the seventh day they shall rest says not precisely the seventh from the Creation but in general one day in seventh now by this the time might be changed and the Law not at all altered since mâ—n even under the Gospel gives God one in seven which is that onely the Law requires 2. From the proportion of the Law the Law of the sabbath is because God rested from his work of Creation the change might be because God the Son rested from his work of redemption God the Father sanctified the beginning of the seventh day because he then ceased working God the Son might have the dâ—wning of the first day sanctified because he then ceased suffering This is by some thoâ—ght to be darkly mean by that Text Hâ—b 47.8.9 The work of redemption was greater then that of Creation being done by the blood of God and the sabbath day being not precisely commanded on the seventh from the Creaation he that is Lord of the sabbath might command it to be kept in memorial of his resurrection which is â— new Creation unto Holiness and good works whence it might be called the Lords day 3. From the power that the Lord hath over the 〈◊〉 This might be done that we might know the Son of Man is Lord also of the sabsath Mark 2.28 He hath power over and he can say to the seventh day from the Creation Go and it goes and he can say to the first day of the week Come and it comes if the sabbath hasten to come abroad the seventh day shewing it self to be a day to be rested in he hath power to forbid its out going until to morrow he spake to his Disciples of things pertaining to the kingdom of God which are not written and the change of this might be one however the Spirit that guided the Church by the Apostles did not erre Christ having all power given unto him he gave them a power to change the day none durst presume to have altered a sabbath that had been instituted of God Laws made by him can onely be altered by him a change there was we know It must be by some that had power given them and that was the Apostles who had not the power of themselves but it was given them by one that had all power and was Lord particularly of the sabbath who bound it up in the Napkin that was about his head with the sacrifices that did attend it and left them both in a place by themselves in his sepulchre Col. 2.16 17. 4. From the change of that outward worship enjoyned by the Law the old sabbath had oblations circumcisions sacrifices washings c. All which were now to be abolished as to their outward act no circumcision now but that of the heart no sacrifice but that of prayer and praise these things being these things being removed God would also have the day removed they might dote upon those things still and to wean them from it another day is appointed and a new time set for that worship now to be per formed for though some of those parts of worship were continued after Christs death yet they were languishing dying and giving up the Ghost and in a few dayes were quite buried which though some amongst us would breath life into again and make them rise and appear in the Holy City shall never be seen to live more since
when the briâ—egroom shall be taken from them and then shall they fast this is a duty not for every novice in religion there is great strength required to bear this exercise of fasting and therefore during the Apostles ignorance or weaknes our Saviour would not impose it upon them least it should prove like a new piece of cloth upon an old garment but when he the bridgroom was taken then they should fast for by that spirit he was then to give they were made as new bottles able to hold and stand under the practise of abstinence which before they were not able to do By severell circumstances in this text it might be shown Fasting was to be performed by the Apostles and if necessary for them how much more profitable is it for us now 3 The Church in the time of the Apostles was frequent in this exercise Acts. 10.30 Act. 13.1 2. Though the kingdome of heaven consisteth not in meat and drinke whether used or forborne Rom. 14.17 Yet fasting as an extraordinary help unto the chief exercises of piety hath the warrant and weight of a duty both in the old and new testament when either God in his providence or our own necessities call us thereunto alwayes remembring that when we fast out of religion we forget not them whose bowels are empty through poverty and want 58 Isa. 5 6.7 It is true that to fast upon the tenth day of the seventh moneth Lev. 23 27. was a Ceremony yet a fast or a yearly fast upon that account is no more a ceremony then to rest once in seven dayes c. Quest. 3. Why is the Fast of Lent observed by the Christian Church This most solemne fast is of very great antiquity and of old it was a time of renoune Lent is the Saxon word for the Spring but when it begun to spring is not certainly known but yet the fruit of it hath been sweet to the Christian pallat for many generations It hath overflowed the whole Christian world like Nilus once a year and made it fruitfull yet like the same river is the head of it unknown howbeit Telâ—sphorus the eight Bishop of Rome from Peter is supposed to have instituted this Fast An. Ch. 142. and his next successor save one viz. Pius to have instituted Easter and since they have both been observed with great devotion In all the Churches of the Saints though this blocked age of ours will have nothing passe for religion but what is framed upon addle heads ordered by sacrilegious persons and loved by notorious sinners Some make a threefold distinction of it the first is a fast of expectation and such were those fasts of the Iewes before the coming of the bridegroom or in remembrance that Moses fasted forty dayes at the receiving of the Law all which time the Israelites were in expectation of him The second was a fast of contemplation such was the fast of Elias when he fasted forty dayes as it were for the breaking of the Law The third of refrenation to bridle our affection that we might not sin against the Gospell and this last use only is in the eye of the Church in her Quadragesimall observations to let passe many things that might have here aptly been spoken to lent is observed 1 In a pious memoriall of our Saviours fourty dayes fasting in the wildernesse Moses fasted fourty dayes at the making of the first Covenant and our Saviour fourty dayes at the making of the new In memory whereof the Church voluntarily gives of her time this fourty dayes of Lent for Christian abstinence looking only at the moâ—al not at all upon the miracle of that long fast she not abstaining from all manner of food her weaknesse gives her a licence or dispensation from that but from some as the Jewes eats not nor did not eat of old of the sinew which is upon the hollow of the thigh in remembrance of the Angels touching the hollow of Iacobs thigh in the sinew that shranke Gen. 32.32 In which doing I dare not charge them of superstition seeing God himself was even pleased to let them so do No more ought we to be accounted will worshipers in abstaining from some kind of food as from the flesh of beasts in memoriall of our Lords fasting in the wildernesse 2 For the better subsistance of those whose trade and occucupation is about the Sea and rivers â—s fishers and drudgers are to be looked after by the civill magistrate as well as Butchers and Drovers If he would have the Child divided or not looked after pardon me he might be suspected not to be the true and lawfull Father 3 For the preservation and upholding a good stock of cattel in the Common wealth It is known that little is killed but what is young in the Spring time which this time of lent kâ—eps alive and that makes plenty and that againe causes cheapnesse so that the poor are much the better all the year of that abstinence for the rich It is observed that the Price of Cattle is now almost double what it was in the times when Lent was observed 4 To prevent that evill even morally which by high feeding might arise from the nature of man It is the spring time when the blood rises and waxeth hot now a moderate abstinence checks those proud humors which might arise to the hurting of a mans soul and offending against God 5 for the more worthy preparing of our selves for the holy communion celebrated at Easter abistence as hath been shown is a fit meanes to subdue sinfull lusts and a sutable help for meditation and pouring forth of the soul God was never more familiar then he was with great fasters witnesse Moses Elias Daniel and Christ the three great fasters Moses for the Law Elias for the prophets and Christ for the gospel meet together in the holy mount 17 Mat 3. now since Easter is a time appointed by the Church foâ— the receiving of that blessed ordinance of the Lords supper this lent may serve as a bâ—idle to inordinate affections and may be a time of attonement for the soul. It is a time of solemne repentance and as a sign of it hath ashes upon its head By an even thread it leads you to our Saviours passion and will shew you the place where the Lord lay and if you be not wanting to your selves It will show you the Lord himselfe in breaking of bread Be thou but a Simon and hear and do what the Church sayes unto thee thou shalt knowthat the Lord is risen indeed Quest. 4. Why are the fasts of the weekes of Ember observed by the Church THe time of Lent may be compared to the head of all the fasts of the Christian Church and the four Ember weeks may be termed the four quarters of their body the other fasâ—s being but as arteries ligatures and sinnews proceeding from or leading to those more principall parts They were of old called Qâ—atuor anni tâ—mpora
prayer and therefore prayer is a proper act for the place and no time more sitting then at the first entry 2 Prayer obtains a blessing in other dutyes he is possibly to hear the word read preached or sung to crave a blessing that all these may do the soul good cannot be a branch of superstition 3. It gives a good example unto others when thou seest one performing any act of worship in that sort whether out of formality or otherwise yet by that thou mayst learn that in the Church thou oughtest to worship God heed him not therefore so much as thy self if he give hypocritical service the judge shall judge him fear thou God 4. It is but spoken to draw a contempt upon the house of the Lord those actions with many others are inveighed at that the house of the living God may be had in no more reverence then Barnes Stables not to say Halls or Parlours every thing is Popery in this age wich either tends to decency or comeliness in outwards worship as if we must be papists except we be slovens 5. The reasons brought against this justifiable practise are poor and weak they are these chiefly That they by this would hold forth the Church to be more holy then other places It may be answered it is that they will perhaps not pray at other times It may be aniwered Blame them and reprove them for that by themselves blame them not at all for this to any other Quest. 5. Whether is it lawfull to have Musick in our Churches This is of it self nothing yet since the rulers of the Church are pleased to introduce such a ceremony and others take occasion to barke against them for it it may be seasonable to speake a few things as to the lawfullnesse of its use it appears therefore to be lawfull and that in our days for 1 From the practise of the Saints in the Iewish Church what variety of musicall instruments were introduced by David and Solomon is clear in sacred writ When the ends that these holy Saints proposed to themselves are found out they shall make it appear that it is as Lawfull to have musick now as it was then 2 From the helps men may naturally receive from musick in the time of worship God loves a chearful giver and this may make a drooping soule to give him acceptable service 3 It was never a part of the Ceremoniall law and therefore not abolished by Christ that Law that Christ put an end to was that that belonged to the tabernacle musick being no part of that is no more abolished by Christ then standing Churches or Temples 4 From that vision that was seen in heaven Rev. 5.8 Four beasts and four and twenty Elders worshipped the Lord with harps these are generally taken for Ministers and the congregation and again Rev. 14.2 there is heard the voice of harpers harping and singing from heaven though in the mystery that signifies there joy yet in the Church it is not absurdity to expresse or help their Spiritual joy by the naturall use of musick 5 They who are against this are generally against matters of greater concernment and their opposing of this is the lesse to be admired or noted CHAP. IX Of Ministeriall ordination THe party or person that teacheth which is the priest or Minister comes now to be considered unto whom in the title we have given ordination both are ordinances appoint-by God to go together and both of them for that very thing cryed down in this generation for this time we shall put them together and distinctly handle 1 The nature of ordination 2 The person to be ordained 3 The parties who are to ordaine 4 The duty of them that are ordained 5 Resolve some questions SECT I. The nature of ordination may be expressed in these words viz. It is a solemn setting of one apart and ordaining of a person 2. By Fasting and prayer 3. For the preaching of the Word 4. Dispencing of the Sacraments And 5. Exercising the power of the Keyes 6. With laying on of hands 1. It is a solemn setting of one apart and ordaining of a person It is not to be rashly or inconsiderably done 1 Tim. 5.22 but in most solemn decent manner ought to be performed Acts 5.6 2. It must be done by prayer and fasting these two at this ordinance go usually together Acts 13.3 For by prayer much may be obtained and by fasting a strong Devil may be cast out 3. For the preaching of the word Acts 13.5 for the opening of the word by way of Doctrine Reason and Use is the proper work for which one is separate to the work of the Ministry 4. Dispencing of the Sacraments 1 Cor. 4.1 as that of Baptism Mat. 28.19 and of the Lords Supper 1 Cor. 11.23 these are the seals and evidencies of our reconciliation with God 5. Exercising the power of the keyes whom they bind on earth they are bound in heaven Mat. 18.18 Now they bind by excommunication which is a delivery over unto Sathan a casting them out of the Church making them to have no interest in the ordinances of the Church more then heathens or Publicans 1 Cor. 5.5 1 Tim. 1.20 Whom they loose on earth shall be loosed in heavâ—n Mat. 18.18 Now they loose by Absolution opening as it were the gate of the Church to him that for his offences was thrust out and receiveing him again upon his repentance to the communion and fellowship of the faithfull 2 Cor. 6.10 6. With laying on of hands this is a grave and ancient ceremony in the Church of God Iacob used it in blessing his grand children Gen. 48.14 By it the Levites were given by the Isâ—aelites ' o the Lord instead of their first-born Numb 8.10 By it the beasts under the Law were to be set apart by sacrifice Num. 8 12. By it Ioshua was set apart to be Governour of Israel â—ter Moses Numb 27.23 By it did our Saviour bless those children that were brought unto him Mark 10.16 By it was Stâ—phen and his brethren made Deacons Act â— 6. By it Paul and Barnabas Apostles Acts 13.3 And Timotâ—â— made a Priest Minister or Elder 1 Tim. 4.14 for which cause in holy imitation of so ancient and divine a practise the Bishop and his Presbyters lay their hands upon the head of them â—hom they separate for the work of the Ministry 2 Tim. 1.6 being asign of celestial grace which God with an open hand will give to all those who conscionably serve him in that holy imployment SECT II. Let us now see unto whom this ordination is to be given and who it is that ought to be thus separated in a solemn way for the service of God what persons they be that Timothy and Titus the Bishops of Ephesus and Creet must ordain is told us in their Epistles some notes of them are essential and some of them are accidental some are for their being some for their well-being some shew their
the first sight to the carnal Christian but a low and poor device to gather some men together and pray and lay their hands upon anothers head to make a man an Ambassador of Jesus Christ to make him a steward of the Mysteries of God a Planter a Waterer a Builder and a Watchman to the Church by the same kind of Logick the other ordinances of God might be abused What force may the same Creature say hath a Morsel of bread and draught of wine in the Sacramnnt of the Lords Supper to assure men of heaven to foagive their sins to confirm faith to qucken hope to preserve love and so contemn that We ought in those cases to look to the institution and approbation of God and practise of the Apostles and to keep and hold up Gods ordinances in purity is a means of being ever happy This therefore of ordination being one to receive it to come to it may procure much profit to the party that hath it and to the Church for whom it is given him 2. It imboldens him in that imployment by this he may shew both his gifts and commission which two may make his face as brass against the Irony faces of perverse wicked men There may be some whose imprudence may carry them out to preach without this commission yet when they read the Scripture and see this ordinance practised so constantly both in Law and Gospel their conscience if they have one must needs accuse of that of which the Pharisees were by ouâ— Saviour even for Thieves and Robbers Iohn 10. by entring thâ— Church not by the door of ordination for of the Pharisee preaching God gave no commission 3. The solemn prayers of the Church with which that exercise is attended may bring the holy spirit to him that is ordained The gift of utterance Gal. 4.3 The gift of Wisdom 2 Tim. 1.7 being asked God may send them down Prayes availeth much and in an act of so high concernment both to Christ and to his Church it is not Christian like to suppose those prayers to be barred from the ears of God he that is ordained may be a prophane sinner yet as men will give the Nurse good things for love of the Children God may give him giâ—ts for the good of his Church Iudas bore the Bag by which Christ relieved the poor 4. It binds him to that function he that is once brought to the plow of the Scriptures and hath put his hand to it to till the ground of the hearts of men is not through the unevenness of the path or hardness of the soil to forsake that imployment knowing that what ever happen however the world go this must be his work it may and without question doth make him set himself to his work and study how to go through bad report and good report c. but this leads us to the Quest. 2. Whether a Minister may renounce his Ordination It hath been the practise of some persons for the pleasing of a factions generation of late years to contemn quit deny or renounce their ordination but it savoured not of godliness 1. The nature of Ordination is against it That is a setting a man apart by the Church for that peculiar exercise and office he is separate from otheâ— imployments to follow this and therefore it is not in his own power to renounce it at his pleasure or for any cause whatsoever 2. That Assertion of our Saviour â— Luke 9.62 condemns it He is not fit for the kingdome of God that puts his hand to the plough and looketh back he that makes an entry either upon the preaching of Christ or professing of him must never come back to the world for the renouncing of either 3. The Ministerial office should fail if this were granted It is unknow what the thoughts of a Minister are in his troublesome going through the parts of his office and allow him power to forsake his calling in a few years we might see Pulpits empty the least cross affront persecution might be arguments strong enough to induce him for the forsaking of his people study calling and betake himself to some other honourable profession or whatever seemed good in their own eyes 4. The Laws of the Church will not suffer it to go unpunished if it be done Those that are Church-officers themselves know what strong reasons may induce men to forsake and quit their callings to put a chain to them that are otherwise without conscience the Church of England orders No man being admitted a Deacon or Minister shall from henceforth voluntarily relinquish the same nor afterward use himself in the course of his life as a Lay-man upon pain of excommunication c. Quest. 3. Whether the Ministerial Office be to continue alwayes in the World There are spirits gone out amongst us crying down the Ministry as Antichristian affirming th light within or the witness within is only now to be heard but these spirits when tryed are not of God for that office must and shall continue 1. For Christ hath promised to be with it unto the end of the world Mat. 28.20 Unto that time therefore it must endure It is spoken to the Apostles the first Teachers who are dead it must therefore be understood with them that are their successors in that office which are now in being and those that shall come after us who are not yet born 2 From the imperfection of the Church Eph. 4 11 12. Untill all the members of the Church come in the unity of the Faith and of the knowledge of the Son of God unto a pâ—rfect man unto the measure of the sâ—ature of the fulnesse of Christ God will give Pastours and Teachers admit that many were now perfect that were of age yet for them that are young the ministry is necessary there is dayly a young generation coming up belonging to the Election of grace and therefore the Church is not peâ—fect and therefore the Ministery must abide that this Scripture might be fulfilled 3 God hath appointed this office to be the ordinary meanes of salvation so long as their soules on Earth this office must remain there being no way shown by God since the fall but this that can bring a man to glory repentance faith and good workes must be tauâ—ht by them and while â—he world stands this dâ—ctrine will be necessary 4 The Sacraments must be received by the members of the Church untill Christs second coming Mat. 28.19 1 Cor. 11.26 It is these men that have this power derived from the Apostles to administer the seales of the word which seales untill the end of all things and unâ—ill the coming of the Lord by the whole body of the Church must be received by consequence therefore there must be Church-officers to deliver the same untill the times of refreshing shall come from the presence of the Lord. 5 From the practise of the holy Apostles and disciples of the Lord They constantly
and Elijah Ahab and severall others but Kings being Gods immediate deputies upon earth who call them in question though rage universal as to punish him for this faults or correct him for his crimes who first even the Pope upon the one hand and Guisel upon the other These two though at odds between themselves yet ever agree and goe and in hand for the takeing away of that honour annexed by the King of Kings to his vicegerents upon this inferiour world before which be done let them goe about day by day and grudge that they be not satisfied That distinction of the moderate and rigid Presbyterians may be by this time may come into the readers mind a distinction that hides many an ugly face and treacherous heart possibly the moderate Preâ— will with more gravity and deliberation pronounce the sentence of excommunication against the chief magistrate then the other and comes to it with more sorrow of heart through the greatnesse of the crime then the other but yet he will do it being a principle with the Pres. that is the factious one or the Antiepiscopal on for otherwise Pres. is an honorable title and catholical as such and touching the distinction it is as a just one and grounded on nature there being as great difference betwixt these two as there is between staring and stark mad the one drives like Iehu furiously the other like the Spaniard is more grave stayed slye and cunning Quest. 2. Whether excommunication debarres from all society of the Church In regard that we are exacted to withdraw our selves from such and not so much as to eare with them thi◠〈◊〉 on is not to be passed over It is said then that exâ—oâ—munication hinders not 1 The practise of those dutâ—s that are grounded on the Laws of nature as the duties of Husbands and Wives Fathers and Children Masters and Servants Princes and People 2 Nor the practise of those dutys that are grounded on the law of nations as traffique and commerce An Excommunicated person must be to us as an Heathen and with these we may have trade 3 Nor the practise of such that are grounded upon the law of Common charity For we are bound to feed the hungry cloath the naked though they be or should be as Heathens 4 It debars not but in some cases from the hearing of the word Unlesse they be scoffers it being the meanes for converting of very heathens they are admitted to it and ought to be exorted to it but in no other ordinance do they enjoy any society with the Church and in no familiar or unnecessary dealing have we any thing to do with them but are bound to avoyd them that they may be ashamed and returne to the Church by repentance from which they were cast out through obstinacy CHAP. 15. Of Singing THis is the fourth and last direction given above for the words in dwelling and one end why the Apostle would have the word of Christ to dwell richly in the believing Colossians though some who would be thought unblâ—meable before God in love blames the Church for her keeping up this holy practise of singing Psalmes This gospell ordinance being set aside with others by some of this generation we come in the last place to defend and let us see 1. The nature of it 2. Some arguments for it 3. The manner of performing it 4. Resolve some questions SECT I. The nature of this ordinance is better known by practise then it is or can be by art which might be the reason why so many have handled it and few or none define it we shall give some description of it for methods sake and because motus naturae velocior est in fine we shall be the briefer It is a calling upon God by prayer or praise with an elevavation of the voice and prolongation of the words Daviâ— sung unto God by prayer and emptied his mind unto him by confession of sin this way Psal. 51. and again praised and magnified his name for all his mercyes Psal. 18. The same words wee utter quickly and expresse suddenly in praying or reading by keeping them upon our tongue and pronouncing them in parts with an heightâ—ned voice gives a being to that ordinance we call singing suppose we were to read and sing Psal. 35. Lord plead my cause aâ—ainst my foes confound their force and might Fight on my part against all those that seek with me to fight The same words being quickly read over and the letters joyned hastily together makes it a prayer read which deliberally uttered with a separation of the letters through the striking of the tounge and teeth makes it a prayer sung That of Saint Iames. 5. Iames. 13. contradicts not what hath been sayd the words not being preceptive but declarative showing only that in times of mirth the heart is better disposed to sing then otherwise and in times of trouble it is more apt or fit to pray then for any other duty SECT II. Were it not that there were some unreasonable men who want faith this practise need not now to have been disputed but without question used for 1 God hath shown himself eminently well pleased with it 2 Chro. 20.22 he declared his mind and pleasure touching this ordinances when in the celebration of it he sent destruction to his peoples enemys he may give us victory now over our sins as well as them over their foes then 2 Scripture commands it and calls for it Eph. 5.18 19. 〈◊〉 5.13 it is not an ordinance of humane or mans invention but is enjoyned us of God and we cannot find that ever those precepts was revealled and therefore they are now binding 3 The spirits and affections need it this ordinance by experience doth warme the blood and raises the heart in a holy quite to perform divine service men are sometimes dull in there devotion and crosses oftentimes damps their zeale which this act of singing helps and stirrs up 4 The Church of Christ had a promise of it Rom. 15.9 of the times we live in was it promised that this should by us be performed and therfore what ever fond people say against it it is not to be neglected 5 The Church of God in all age hath used it we read of it under Moses Exod. 15.1 and under the judges Iudg. 51. under the Kings under the gospell Mat. 26.30 Acts 16.25 no time can we find that ever had a Church but in and by that Church was this ordinance upheld 6 To no age did God ever limit it It was appointed practised to and in all ages when or where it was to cease was never made known or divulged by which we are as much engaged to sing Psalmes with grace in our hearts in England as ever the Collossians Phrigia 7 The Church militant above all other ordinances comes nearest to the Church triumphant by it In heaven thereis nothing but a continuall singing and praising God both by the Angels and spirits of
we defend that baptisme can only lawfully be Administred by the Gospel Minister thereunto appointed by Apopostolical Ordination For 1. Those only have a commission to baptize who have a visible commission to teach Matth. 28.19 Go ye and teach all nations baptizing them or as it is in the Original Disciple all nations batizing them c. teaching them That the Apostles were outwardly visibly called by Christ though extraordinarily to preach to the world the things concerning the Kingdom of God whereof baptisme is one and after their call that Christ called no other in that exordinary way is clear from Scripture whereof Paul is an eminent instance And that the Apostles might be encouraged in this great work he goeth on saying I am with you alway even unto the end of the world Now the world is not yet ended and Peter and Iames are gone with you therefore must be understood to be meant not of the whole multitude of believers but of them that are outwardly visibly called to preach all things that Christ had commanded in an authoritative way as the Apostles were And as it is said that Kings never dye that is regally and successively though personally they do so the Apostles never dye that is successively though personally they do for to the end of the world so oft as any is visibly and outwardly ordained and commissioned to teach and baptize the Apostles are not dead but alive and Christ prospering and blessing the doctrine of any so ordained in his being with his Apostles that is with them who are outwardly commissioned to teach to the end of the world To the multitude of belevers then was never the power to baptize given because not the power of teaching because not thereunto ordained as hath at large been discovered above unto which for brevity sake the Reader at present is referred 2. The nature of the Ordinance is against it baptisme is a declarative sign of the parties admission into the Church and not only so but an outward sign of the parties inward regeneration and a seal of the covenant of promise a manifestation of the forgiveness of sin Heb. 10.22 Acts 2.38 39. Tit. 3.5 And therefore to be given by none but by them unto whom the power of keeping the seals are given and in no age in no time in no place in no Text did ever God give the power of his seals to a multitude or appointed them to be used by any that â—â—d indeed real gifts without an ordinary call even outwardly after the constituting of the Church Stephen Nicanor c. Acts 6.3 though full of the Holy Ghost presume not to exercise the office of Deacons without an ordinary call from the Apostles by imposition of hands the Church being constituted in their Election So Paul and Barnabas though full of worth and eminent in gifts yet must be set apart having given testimony of their abilities by ordination for teaching and baptizing by the Church Acts 13.13 2. Thus also was Timothy set apart for the same work by a Presbytery 1 Tim. 4.14 The baptisme therefore of these Lay persons or gifted brethren whence is it From Heaven or of men if from Heaven shew it from the Apostles for since them Christ ordained and set apart none and we shall believe it if of men let them Repent for the Kingdom of God is at hand or produce the Text that gives power to uncommissioned men purely upon the account of their gifts to exercise the power of the keyes and Administer the seals of the Church and that constantly and then their baptisme shall not be speak against The ability that a man hath to be a Minister is one thing and his putting into the office of the Ministry is another thing Saint Paul thanks God that he had both 1 Tim. 1.12 and we know by the Scriptures he had both by inspiration was he inwardly qualified and by ordination outwardly called he was separated unto the Gospel Rom. 1.1 by fasting prayer with laying on of hands Acts 13.2 3. 3. It is not to be found in all the New Testament implicitely or explicitely that ever any baptized upon the account of their gifts without an outward call from Church officers when those of this perswasion produce a man baptizing in the Church allowed of by the Church upon the account of his gifts then it may be a good argument for him that hath gifts to baptize without a visible commission 4. It would open a door to all irregularity and to all confusion imaginable Once make it lawful for any to baptize upon the account of his gifts we should find that Sacrament to be attempted by many that have no gifts at all what will not arrogance and pride puss men to what will nor ambition cause men to act this doctrine hath taken grace away from some and shame from many each Heretick laying a foundation for a new heresie by this man we are taught that preaching is not tyed to the Gospel Ministery and therefore not baptisme but the spirit that bloweth where it lifteth makes men sitted for that work and by it sufficiently called This being granted by another teaching is not tyed to men but common also with them to women since in Christ there is neither male nor female c. It is time for thee O Lord to work for they have made void thy Law Psal. 119.126 5. It is against the Doctrine of the Reformed Churches of Helv. Art 24. Of Bohe. Art 9. Of Pran Art 23. Of Belg Art 30. Of Ausp Art 14. Of Wirtem Art 21. Of Irel. Art 71. Of Scot. Art 22. and of Eng. Art 23. The Article it self is this Article 23. Of the Church of England IT is not lawful for any man to take upon him the Office of publicke Preaching or Ministring the Sacraments in the Congregation before he be lawfully called and sent to execute the same And those we ought to judge Lawfully called and sent which be chosen and called to this work by men who have publicke Authority given unto them in the Congregation to call and send Ministers into the Lords Vineyard SECT VI. Questions Resolved Quest. 1. VVHether Dipping be essential unto Baptisme Quest. 2. Whether Infants ought to be be baptized Quest. 3. Whether Baptisme is or ought to be readministred Quest. 4. Whether witnesses at Baptisme according to the Law of the Church of England be to be approved Quest. 5. Whether the Cross at Baptisme according to the Law of the Church of England be to be approved Quest. 1. Whether Dipping be essential unto Baptisme That dipping is lawful is not questioned by the Church of Christ but whether it be essential that is If Baptisme be not Baptisme without it or whether none is or cannot be baptized without he be dipped is the ground of our Quere It is to be denied Dipping is not essential to that Sacrament for 1. The word baptize used in the Scripture for that Sacrament signifies not
she may be made clean Ierem. 13.27 7. The Saints practises that are recorded therein What ever we find the Saints prayed for and were answered ether ad voluntatem or ad utilitatem whether to their will or to their well may be a rule for us to pray by and therefore we may pray to be delivered from unreasonable men 2 Thes. 3.2 or the buffetings of Satan 2 Cor. 12.8 2. We come now to the particular rule Which is that prayer composed by Christ and recommended to his Apostles as a prayer Luk. 11.2 and to be a rule and standard of all other prayers Mat. 6.9 Unto which rule scale or ballance should we bring most of their prayers and petitions who refused this form and rule especialy those that had reference to things lately acted upon the stage of these Kingdomes and the reason why they did so pray we might write over them and upon them MENE TEKEL Dan. 5.25 26. In this rule or pattern of prayer their are four things to be observed 1. The Preface or Introduction to the whole prayer In these words Our Father which art in heaven 2. The substance or the petitions themselves which are asked in that prayer In these words Hallowed be thy name c. 3. the greatnesse or excellency of the person unto whom that prayer is directed In these words For thine is the kingdome c. 4. The confidence of the petitioner to be heard in the things prayed for In this word Amen All which in generall shews 1. That we are to make a holy decent and honourable entrance or preface unto our prayers It is but blunt to hear men bolt forth thir petitions without giving God some holy title as Almighty God or holy and gracious Lord or Eternal God A Centurion beseeched him saying Lord I have a servant lieth at home sick of the palsie c. Math. 8.6 2. That when we come and appear before God we are not alwayes to be swelling in titles but have some enlargement by way of request contrary to the practise of some in our days that pretend they do appeare before God and speake of high things yet as if it were below them they will aske nothing of him but let us do otherwise for we have not been so learned by Christ. 3. That when we come to God to receive from him we are not to go from his presence except something be given to him from us we are at least to be thankfull unto him which is done when we divest our selves of all power worth and merit ascribing all the glory unto him 4. He that prays ought not to waver or be regardlesse but full of faith and desire to obtaine the things he openeth his mouth unto the Lord for and faithfully as well as heartily say Amen But to be more particular In the preface there are two things by which our prayers are to be ruled 1. What God is Our Father 2. Where God is which art in heaven He that comes to God must not only know that God is that is that there is a God of himself but also what God is to him as that he is his Father which is by Christ and neither can he so call him but by the spirit So that the three persons in the Trinity must be all believed by him that would pray as he ought Again God being our Father teacheth us 1. To love him 2. To fear him 3. To obey him 4. To honour him 5. To depend upon him 6. To love and pray for each other 2. Though it be said he is in heaven we are no to suppose he is confined there as if he were not upon the Earth for as a King though he be in all parts of all dominions by vertue of his laws and officers yet chiefly and in a more eminent and majestick way he is at the Court. So is God our Father said to be in heaven being there in his greatest glory Majesty and Dignity From this we learn 1. That we pray to none but to them whom we are assured to be in heaven It is foolish to pray to them of whom we have no certainty that ever they were and dangerous to pray to them of whom we have no great hopes that they are in heaven In both these respects therefore the Church of Rome had better reforme her self that her prayers may be answered 2. That we pray to none in heaven but to them that begat us to our Father only are we to pray now all others that are therein both Angels and men acknowledged themselves to be our fellow servants and therefore though in heaven not to be prayed unto 3. To have no earthly Imagination or thought in our heart in the time of prayer whether in respect of the glorious Trinity whom we pray to or of our selves or others whom we pray for As heaven is in our mouth so it ought to be in our affections 4. To have raised desires lifted up hearts all the time of prayer Heaven is high above us and we must lift up the voyce of our soul to be heard by our Father there and truly men ought so to compose their prayers in the length of them as not to destroy their own or their peoples fervency a thing not much noted and observed in our days 5. To be ever disposed and and fitted for prayer where ever we are in what place or dungeon we be God is above and heaven is above our fathers mansion house so that no time shall we misse of him nor no time shall he be from home 6. To have ever a strong confidence and faith to be heard in prayer Men may hinder much good doing upon the earth and may encompasse the Saint like bees then his hope is this that their hands are but short they cannot keep his prayers from ascending and therefore with confidence he may send them up 2 The next considerable thing in this prayer are the petitions that are in it In number they are six as Hallowed be thy name c. From them in generall we learn 1. To pray for things of moment and of weight All the petitions are of great concernment and indeed necessary to come to God begging trifles is below his Majesty and Grandour a Dâ—is nihil pretendum nisi bona simpliciter 2. To pray for nothing but what is good There is nothing in the petitions that is hurtfull either for the soul or body of man this should learn us to be farre from cursing or wishing evill to any person and indeed the curse may fall upon them that makes it he whom thou art so cursing may be praying Let him curse O Lord but blesse thou If this part of prayer had been eyed by many there had not been so many uncharitable petitions put up as there was These six petitions divide themselves into two parts Three of them concerns God Hallowed be thy name c. Three of them concerns man Give us this day our
and sole prerogative shewing that having come to God with some honourable and glorious tittle at our entry we are to give an honorable respect unto him at our close both in private and publick addresses The body of our prayers are not to be without some gratulatory expressions but thanks to be returned to his name 1 For his spirit that teacheth us to pray 2 For his patience in the time of our prayer 3 For his mercy in answering our prayer 4 For his Son in whom he hath accepted our prayer 5 For all his favours given without our prayer And as this glory is his due for ever so must we ascribe it unto him for ever that is 1 When ever we pray 2 Where ever we are 3 What ever we suffer 4 When we shall be for ever with him For though the Kingdome may be ours by gift and donation yet we must ever acknowledge it to be his and his Christs 1 By nature 2 By inheritance 3 By dominion This form of thanksgiving being ushered in by an illative practice For shews that we must in prayer reason with the almighty and give arguments to move him to mercy the Kingdome is craved of him for all power is his his name is to be hallowed for the glory is his We shall frequently see the Saints pressing God with argument and reason sometimes drawn from the Topick of his own glory as Help us O God of our salvation why should God help them Deliver us for thy name sake 79.9 and sometimes from the common place of their own misery as turn thee unto me and have mercy upon me Why for I am desolate and afflicted Psal. 25.16 And againe O keep my soul and deliver me and let me not be ashamed for I put my trust in thee Psal. 25.20 From this clause the Church of Rome may perceive her errour in making prayers to St. Peter Paul Mary Ioseph or Bâ—cket in regard that neither the Kingdome nor the power nor the glory is theirs for ever nor only as the word ever eyes the eternity past if we may so speak which she will grant but as it eyes that which is to come Peter and Paul yea all the holy Apostles evergiving to the only wise God even our Father and the Father of our Lord Iesus Christ the Kingdome the power and the glory Yea admit that prayers might be made unto them as Fathers of the Church now glorified in heaven yet is it not a strange solecisme to call upon the Virgin Mary or any other female Saint Our Father c. Ave Maria may and doth suit better with her being a woman then Pater noster except it can be proved than since her assumption she hath altered her sex as well as her condition 4 The last considerable in this prayer is confidence of the petitioner to be heard in things prayed for in this word Amen This word is a mother word in all languages and as Jesus a Greek word is understood by all hearers so this though Hebrew is used by all people and in Scripture notes two things 1. A wish that it may be so 1 King 13.6 2. A confidence that it shall be so Rev. 22.20 He that says Amen consents to the Petition offered up in affection saying Amen or so be it as Benajah or Amen so shall it be as the Church in those places above cited what care therefore ought men to have of the nature of those petitions they put up especially in publick nonsence blasphemy heresie fury might have been written upon the prayers of many in these late yeares unto which no true Christian could say and we know God did not lay Amen that ever requiring a full assent and consent to the prayer made Let this informâ— Rome and other Hereticks of their error in making the people say Amen 1 To those prayers they understand not in regard they are made in an unknown tongue a language of which the people hath no understanding 2 To those prayers which people apprehend not through the confusion disodrer discontinuing and rawnesse of the prayer made arising from the ignorance presumption and wilfulness of the prayer-maker that they who hears can no more remember what they have sayd Amen unto then Nebuchadnezer remembered his dream This is not written against any that hath parts and abilities fluently as the modern phrase is extempore to express themselves unto God for the people in prayer but to check some presumptuous pretenders to the same gift who are usually so much in the spirit to speak in their own language that they are without understanding Yet these were the men by whom this prayer of our Lord was undervalued in every respect for which it was composed they using it neither as a form of prayer nor for a rule of prayer and not being content with that blasted their verdure with the breath of malignancy who used it to any of these ends but some there were to glory be it spoken that were neither ashamed to use it in their closets nor affraid to carry it to their Pulpits both as a rule and as a form Blessed be the Lord who hath not given us as a prey to their teeth our soul is escaped as a bird out of the snare of the Fowlers the snare is broken and we are escaped Amen and Amen Psalm 124.6 7. SECT 5. We are now to proceed in discovering what must be shuned and avoided in prayer in which we shall not barely shew the things but the causes and the cures of them We are chiefly to beware of these particulars as great hinderances of Prayer 1 Sinfull distractions Math. 6.6 which are of two sorts 1 Brought upon us by others whether Satan or wicked men these are our affections 2 Brought upon us by ourselves these are our sins and of them chiefly we are to take care They proceed from these grounds primarily 1 By thinking too little of heaven or of God they are so seldome in the thoughts of men that it is a hard matter in prayer to keep our hearts upon them but a few minutes 2 By thinking too much on the earth or world The picture of the world is so lively upon some mens spirits that when they go to pray it fares with them as he that goes to bed who dreams usually of those things that most possesse his mind so they when before God are distracted with those thoughts they are more conversant withal c. To cure which disease or remove this kind of distraction consider 1 That nothing is more against the goodnesse of God he is hearty and real and serious in all his dealings and carriages towards us therefore we ought to be upright in our speeches towards him c. 2 That nothing is more against that reverence we owe God he knows the wanderings and aberrations of the heart and seeth the contradiction between our lips and affections which knowing we are to come before him with sutable carriage least we
to leave every thing done and taught in the Churches of France Spaine or Italy for so they should have denyed the Lord that bought them but the errors or false worship of those Churches It is a cause of laughter to read what use men make of that letter the Pope sent Queen Elizabeth of glorious memory promiseing to ratifie the Common-prayer if she would restore his Supremacy It is as clear as the Sun that the Pope and the Guisel will both of them according to the Proverb play a smal game before they stand out It was lately their main study how to reconcile themselves to the independent who had got the start of them and they have now studyed a new art how to reconcile themselves to the Lord Bishop he being now a corner stone in the Church of England if the Pope use the same policy of all men under heaven they have least cause to declare it since they will truckle with Quaker Ranter they whole brood of bastardly Hereticks to procure unto themselves a supremacy It is worthy of observation that by this the Pope could not pick a quarrel even with the Common-prayer all things therein being so lawfull that he had not impudence to speake against and so exactly composed that he would have established it by Papal Authority without diminution or augmentation And yet it gives no strength at all unto his Kingdom that having these three pillars 1. Infallibility 2. Supremacy 3. Purgatory All which the Common-prayer disowns and renounceth yet the Pope will licence it as he doth English bibles that is because he must he will play at a smâ—l gaâ—e because he hath hopes to win the set he proffered to ratifie Common-prayer not for love to it but to get his hand into the Kingdom of England knowing or at least hoâ—ing he might get in his arme and by degrees his whole body for the same reason the Guisel truckeled formerly under the Independent and lately with the Anabaptist and now would hold the stirrop to his spiâ—itual lordship not for love of either but to keep self in credit with the world being concious to himself that from him came all the evils that have befallen either Church or state in the by-past years and least with Cain he should become a vagabond is desireous of any that will befriend him 2. It s giving offence to tender consciences This is a high note and often heard but 1. Who discovered or layd the ground of that offence 2. How easily might that offence be removed if in popular Sermons the innocency and purity of that book were preached the people have for 16 years heard much against it and now they hear nothing at least from you for it no wonder therefore if they be not affected with it We say affected for it seemes to be but a prejudice against that book not conscience that maketh them to oppose the same that being guided by Sripture and reason not spleen and passion When we behold that service rayled at scorned shunned contemned condemned and the users of it scandaled and yet not one sentence word or petition proved unlawfull or not according to scripture we have ground to conjecture that it is stomack not religion maketh them to do so and the over-flowings of their gall not tendernesse of their consciences that makes them to flee out into such depraveing and abusive language They would appear so holy that it is dangerous to offend them or lay a stone of stumbling before them Yet what greater offence can be given then to abuse a national or personall Church by defaming the prayers therein established or by the other made when in the meane time in all their findings one sentence unlawfull in these prayers they cannot find were they as tender as they would seeme to be we should have more argueing lesse rayling The greatest number of them that pretend to receive offence are of that disposition that they desire not to be informed touching those set formes whether by discourse preaching or reading and the other part can produce no unseemly thing in them and yet they being established by good laws and Just authority give still occasion to conjecture that not conscience but wilfulnesse and obstinacy is the mother of their non-conformity There is a God above who often brings mens wicked devices upon their own pate It was piâ—y to see commissioners apointed in every county and ministers as their assistants turning cut ministers from their places to the ruine of their familees for not subscribing to the directory or for reading Common-prayer when they were bound by oath law and allegiance to the same and now men that are enjoyned or desireed to read Common-prayer pretend conscience and cry out they are offended and the same persons complain of persecution when the true owners are restored but c. The Reader can bear us witnesse that we have not mentioned that act of Popish Queen Mary who at her first coming to the Crown seeking to Erect popery in England repealed all acts made in the favour of the Common-prayer and altogether abolished it to facilitate that work Nor of the Practise of those Recusants who being under the penalty of a fine if they came not to the publick Churches of this nation in the days of Queen Elizabeth would commonly refraine themselves from hearing Common-prayer and not enter Church being in this Puritanicall untill the preacher was in the pulpit which are arguments of no smal weight to defend that the Common-prayer is not popishly affected the Papists themselves being witnesses To conclude this question seeing that some men do not grow strong and well favoured through holynesse knowledge and sobriety by other ordinances of the Church Common-prayer which they scornfully call poâ—age is fittest for their weak stomacks and sickly constitutions while those that are strong and of good digestion may receive the more meat and grow in grace and knowledge by their eating that is by a holy using the set formes of the Church together with other dutys Quest. 4. Whether there be not vaine repetitions in those formes This is a grand argument brought by many justifying their non conformity to the Churches liturgy and most heard from those men whose publick prayers were for the most part carried on by empty or at least by many repititons To be brief we must distinguish of repetitions there is a bare repetition and there is a vain repetition 1. Bare repetitions if repetitions of themselves were unlawfull lawfull to be used in prayer that is to repeate or bring over again and again the same thing before asked then many of the Saints of God must be blamed and the son of God must not be Justified who in one prayer repeated the same petition thrice over Mat. 26.44 It is a desireable faculty to vary in prayer yet every one cannot do it and they that can will repeate somtimes 1. Through pinching necessity this made Christ cry earnestly in
be taken Quest. 1. Whether swearing be an ordinance of or under the Gospel There are them that live about us and among us who denies that swearing is any part of Gospel worship and therefore though called thereunto refuse least they should sin but erroneously For 1. Swearing was no part of the Ceremonial law but used long before Moses and the ends of it are morall and therefore it is not abolished by the death of Christ. 2. It is prophesyed that the Church of the Gentils shall swear by the Lord and by the God of truth Isa. 65.16 Ier. 4.16 Implying that whereas they did swear by Baal and other false gods they should by knowledge be brought from that Idolatry and give that point of worship to the God of Heaven who alone is the true God 3. By a holy Apostle it is frequently done even by him who was an eminent preacher of the Gospel viz. St. Paul an oath is nothing but a calling of God to witnesse of the truth of that which is done or spoken that it may be received with the greater belief now how often doth that eminent servant of the Lord Jesus deliver himself in the very substance of an oath as God is my witnâ—sse Rom. 1.9 God is my record Pâ—il 1.8 God is my witnesse 1 Thes. 2.5 10. God knoweth 2 Cor. 11 11 31. Before â—od I lie not Gal. 1.20 I say the truth in Châ—istiâ—n Christ I lie not Rom. 9.1 As the truth of Christ is in me 2 Cor. 11.10 I speak the truth in Christ and lye not 1 Tim. 2.7 All which are as substantial oaths as any we read of in the oâ—d â—â—â—pensation 4. Even in the close of the Gospel we find a holy Angell to swear Rev. 10.6 we pray that the will of God may be done by uâ— as it is done by the hoâ—y Angels and hear we have an Anâ—ell for greater certainty sealing his threatning by an oath From these reasons we may without errour conclude that the oâ—dinance of swearing is in full force and power under the Gospell to all intents and purposes any thing that our adversaries can bâ—ing to the Contrary notwithstanding Those texts Math. 5.34 and Iames 5.12 speaks of swearing in our common communication and of such oathes as are sworn by the creatures as may appear by the contexts not of Judicial swearinâ— oâ— any other kind of oathes when necessity and authority draws men to it for clearing of the truth and ending of controversie against which the Gospel speakes not one word but confirms it by severall passages yea St. Paul writing to the Hebrews says Heb. 6.16 That an oath for confirmation is to men an end of all strife not that it was but it is q.d. while I am writing and preaching now when the found of the Gospell is gone over all the world is an oath the end of strife and that not to some only but to men i.e. to all sorts of men whether Jew or Gentile now had it been a sin to have used an oath under the Gospell for that end we should have heard of it in this most proper place or in some other And if any will be contentious let them consider that Pauls before God I lye not 1 Gal. 20. and the Angells by him that lives for ever is more then yea yea and yet who dare reprove either of them of sin To this doctrine consents the reformed Churches of Helva Art 30. of Ausp Art 16. of England Art 39. the Art itself is this Art 39. of the Church of England As we confesse that vain and rash swearing is forbidden Christian men by our Lord Iesus Christ and James his Apostle so we judge that Christian religion doth not prohibit but that a man may swear when the Magistrate requireth in a cause of faith and Charity so it be done according to the Prophets teaching in Iustice Iudgement and truth Quest. 2 Whether the Oaths of Allegiance and Supremacy required by the Kings of England c. of their Subjects may lawfully be taken That Covenants or oaths in cases of necessity or suspition may be made by the subjects of a land to their lawful Prince appears by that Act of Iehoiadah at the Coronation of King Iehoash 2 King 11.17 where we have the footsteps of a Coronation and allegiance oath but to come to the matter in hand either of these oaths may lawfully be taken For 1 Swearing is a Gospell Ordinance and therefore under the Gospell may be performed being ratified taken and used by a holy Apostle and blessed Angell 2 There is nothing in them oaths that is contrary to the word of God God who made the heavens is only called to testifie the reallity of the intentions 3 The taking of them gives assurance to his Majesty of his Subjects faithfulnesse and loyalty and indeed as the case now stands he may be suspected of disloyalty that will not satisfie the law in that particular 4. It is but equall that subjects swear to defend his Majesties honours and prerogatives since he hath sworn to maintain his subjects rights and properties Next swear not at all the grand objection is his Majesties supremacy But 1 It is under Christ none acknowledgeth him as absolute head of the Church that being his sole prerogative who is King of Kings and it would be considered whether God hath not made as good and as many Laws touching the government of the State as he hath for that of the Church yet who will thence conclude that the Magistrate is not supreame in civill affairs that is next immediately under God For no otherwise is he head that is governour of the Church 2 It is only to exclude the Popes Authority His holinesse at Rome looks upon all Kings and Emperours as his Vassals and servants and did he not exalt him above all that are called Gods he would want one mark of the Antichrist 1 Thes. 2.4 by the way they being called Gods we are to know that none on earth no no Presbytery their superior nor contain the Pope therfore pretending a power over the Church making himself or giving out himself as head of all civil Ecclesiastical officers and withall making the Church to be so absolute a distinst body from the state that no state officer whether the King though he only be supream ought in the least to meddle with it or if he do to be excommunicated or deposed for his presumption this power is by this Oath taken from the Pope and given to him that is the true as the Pope makes the Church to be so absolute a distinct body from the state as that the state hath nothing to do with it or in it there are them in our dayes to be quit with the Pope that would have no Church officer in the least to meddle with the state supposing such an absolutnesse in the one that it hath no coherence with or dependance upon the other in this absolute sence the