Sacrament teach us the same thing Are we not with him buried by Baptism and with him raised in Newness of Life Do we not in Baptism give Christ our Names take his Livery and Badges upon us and as much as in us lies make a Vow to forsake all to follow Christ the crucified Are we not thereby admitted into his Church to fight under his Banners during the whole Course of our Life against all our Spiritual Enemies Doth the Sign of the Cross signifie any more than this The Ceremony is then a superfluous thing seeing it can signifie no more nor do more good than the Sacrament doth This Signification being an Engagement that we shall not be ashamed of the Cross must be believed must be in Faith without which it is Sin but how can there be Faith where is no Word of Precept or Promise As there is none at all but I know what there is in the Practice of this Sign of the Cross in Baptism namely an abominable Presumption and Addition to the Sacrament which is not of the Institution this implieth as if the Ordinance was imperfect and something in it wanting which must be added by Man and we have no more leave given us to add to the Sacraments than to the Word under the threatned Penalties Rev. 22.18 And though this Sign of the Cross be an ancient Custom 't is never the better for that Antiquity without Truth saith Cyprian is an old Error However the Administration of the Sacrament without it is much more ancient Wherefore when Water thorough the fault of the Pipe or of some other Cause groweth bad and corrupt we must go to the Spring Illud verum quod primum saith one that 's true which agrees with the Institution the Valentinian Hereticks first used the Cross in Baptism and gave also the Lord's Supper to Infants which must be owned to be ill because they could not examine themselves nor discern the Lord's Body and as this Custom hath been left so there was as much Reason to have left the other as others have been too when Men found cause for it 't was a Custom in Prosper's some say in Cyprian's time at the receiving of the Lord's Supper to sop the Bread into the Cup this continued for some hundred of Years and lasted as long as that of Infants receiving of the Lord's Supper but were left off not without good Reasons so might Cross in Baptism have been left with as much Reason for sopping was not worse than it sopping was an Alteration and Cross an Addition which is as bad every jot as Alteration if not of the things instituted yet of the Institution as making it insufficient or imperfect by it self alone for when Christ said do this he meaned as well do this only as do this all more is to be said for sopping which was used by Christ at the very Table of the Supper but the Sign of the Cross was never used by the Lord Jesus If crossing ought to be used in Baptism the Apostles in their Doctrine concerning it would have made some mention of it except some would think they then did not know or cared not to use the best way of signifying Christian Valour and Constancy in fighting under Christ's Banner If this Sign of the Cross or any other Ceremony in Baptism be referred to Order or Decency as it is is it not thereby blasphemously to accuse the Baptism of John and of the Apostles which was without it of Disorder and Uncomeliness Whereas the Comeliness and Dignity of the Sacraments is to be esteemed by the Word of God by the Institution of Christ by the Simplicity of the Gospel and by the Practice of the Apostles nothing is more decent and orderly than that which Christ commandeth and alloweth nothing more undecent and unseemly than that which Men invent in the Service of God and in the Celebration of the Sacraments thereby inverting and perverâ—ing the holy Ordinances of God Is it not a strange thing that though in Scripture the Cross be neither commanded nor permitted yet the Rule is Cross or Baptize not a Child shall be deprived of the Sacrament of the Seal of the Covenant if the Addition of the Cross be not with it this is as bad if not worse than Anabaptism and I think they have more to say for not baptizing Infants than these People have to deny Baptism upon such an account and no doubt that hath made several Anabaptists for some Men being in Conscience dissatisfied with that Ceremony would not have their Children baptized with it thus they had rather to keep them unbaptized but rather than they should not be at all having kept them so till they were older they inclined to have them baptized in their way I cannot tell how those that have a Commission from Christ to preach and to baptize can answer at last for refusing upon such an account to baptize for they disobey the Commission 't is most certain the Lord never said baptize with the Sign of the Cross but baptize in the Name of the Father of the Son and of the Holy Ghost So that except Men refuse to be baptized in that Name which no body doth being a visible Member of the Church 't is an abominable Wickedness and Disobedience upon such an account to deny Baptism with a just Cause we complain against Papists for taking away the half of one Sacrament and have we not much more reason to cry out against those amongst us who having a positive Command to baptize do wilfully and unjustly deprive the Children of believing Parents of the Seales of the Covenant which God hath absolutely ordered to be administred unto them In Popery the Cross is not only an Occasion of Superstition but is also made an Idol they kneel before and as such do Worship it and where they pretend to have a piece of the Wood of the Cross they lay it up as a most holy Relick have Days appointed to come kiss and worship it upon their Knees they suppose Miracles to be done by it and have Prayers made for it ought not the Thoughts of this make any one that hates Idolatry to detest and abhor the Idol and not so much as to endure the Sight of it but not only the Cross but also the Sign of it is abused amongst them they believe the Sign of the Cross Opere operato as they call of it self and being made hath the Vertue to drive away Devils and to this same purpose they use it in Baptism in consecrating Churches baptizing of Bells making their Holy Water exercising saying Mass and in every thing else they do in Religion so that amongst them there is not one Ceremony more generally abused than this they use it also to keep off the Thunderbolt and if in a Morning when they go out they do but make the Sign of the Cross they think themselves safe enough for the rest of the Day And though amongst
and he addeth Austin would have us to be content with those very few Ceremonies which are contained in the Canonical Scriptures Another saith Dr. Fulk in his Rejoinder to mart The Gates of Hell in idle Ceremonies did assault the Church the Fathers in them declined from the Simplicity of the Gospel Again Every idle Ceremony that prevailed had the Prelates of the Church either for Authors or Approvers Christ committed his Church to them to be fed with his Word and not with dumb Signs and dead Images which things he hath forbidden The Prelates of our Church have continued in the same Temper as those he speaks of out of what hath been said it appears how the Church hath no Authority to institute such Ceremonies as have no warrant in the word of God such are ours But they are not content to assume and usurp that Power to themselves but also to impose such Constitutions of theirs upon the Church and God's People thus arrogating to themselves a legislative and executive Authority but we are perswaded they may do no such things nor Men in Conscience obey and practise them yet 't is a strange Opinion of theirs as if observing or not these Ceremonies could make Men good or evil honest or dishonest they who would require and six our Practice of such Constitutions must first as much as in them lies fix our Judgments which all the Convocations can never do so as to settle other Peoples Judgment concerning things lawful or unlawful according to the Notions they themselves have of them or else to impose it whether one will or not is no less than Tyranny All Casuists amongst Papists do hold it for a Wrong done to Monks Fryars Seculars and Regulars of any Order if their Priors Abbots Generals or other Superiors should impose upon them the Observance of any thing besides the Vow they have made to observe the Rules and Rites instituted by their Founder and we Christians are we not as much by our Vow tied unto the Lord Jesus as they are or can be to Francis Dominick Benedictus Bruno c. Or are we more subject to our Prelates than they to their Superiours by Vow of Obedience Christ hath purchased his Church a Christian Liberty which she ought not to be deprived of and 't is a presumptuous Attempt in any Man or Society of men to go about it and to institute any Religious Ceremonies to be used in God's Worship 't is unlawful for men to add unto God's Institution in Worship and to say this is true as to the doctrinal not as to the ritual Part is as good as to say Man may not add unto God's Institutions any of God's Institutions but mans only which is a Piece of Nonsence And as the Church hath no Authority to add to Divine Institutions or to make new ones upon a religious Account so it may not by its Institution make a thing good or bad true or false only it may declare it so to be according to the Rule of God's Word except we would give it the same Power which some Doctors of the Church of Rome give the Pope namely to alter the Nature of things as to make that to be Sin which is not Sin and that not to be Sin which is Sin I hope we do not entail Infallibility upon our Church nor stretch her Power so as to transubstantiate things a Prayer made in the House of Lords or Commons doth not cease from being a religious Duty to become a civil one Such an Application doth not alter the Nature of it To prove the Churches Authority to institute their unnecessary Ceremonies which we deny after they have screwed up their Wits with Endeavours to prove it out of Scripture of the New Testament they can find but one place which they stretch as far as they can and under the Notion of Decency and Order they think they may bring into the Church what they please not only all Papists but also all Jewish and Heathenish Ceremonies if the Convocation and Rulers of the Church think them to be decent and for Order The Place is let all things be done decently and in order 1 Cor. 14.40 Elsewhere the Objection I answered but thus much I shall add for all their going about to inlarge the Commission there is a Restriction to be admitted V. 26. Let all things be done to edifying That which is granted is to have things done decently and in order for Edification Edification is the end Decency and Order the means or as we may call it a decent Order tending to Edification thus an holy Sacrament must be decently and orderly or in a decent order administred This Decency and Order relate to Place Time Manner Persons Number as how many Psalms sung Sermons preached Chapters read and the like Circumstances the Apostle leaves no more to the Churches Liberty than to order God's Ordinances to be performed in a decent manner Any Constitution beyond ordering that which before was enjoyned is properly a Law now Christ is the only Lawgiver of his Church which receiveth no other Laws but his and any Laws added to God's Laws are contrary to them which are really perfect in themselves in their Reason and Manner and those of the Church are but Directions for better observing of Divine Laws according to the Diversity of Times Places and Persons which are occasional Circumstances and no new things in God's Worship The Churches Authority as I already observed is but Ministerial to see those things observed which Christ hath appointed not to institute any new things Decency is when God's Worship is performed with those convenient Circumstances of Gesture and such as I already named agreeing not only with God's Service but also with any grave Assembly In this place Order is strictly taken in Opposition to Confusion so is Decency opposed to the Vice of Undecency hence it follows that Order doth require nothing but what is necessary to avoid Confusion and Decency to hinder Undecency Our Ceremonists must give me leave to make them take notice how they are guilty of the Breach of two things contained in that Chapter the first of Confusion for to speak all together aloud as they do in the use of the Common-Prayer-Book makes a confuse Noise and brings in a Confusion thus they interrupt one anothers Devotion Vers 28. The Apostle forbiddeth to speak all at once Cannot they follow the Minister when he reads Vers 34. and according to the Apostle's Order speak every one to himself and to God Another Breach they are guilty of is directly against Women keeping silence and not speaking in Churches yet commonly they speak the loudest So then if they will answer the Apostles end they must act to edifying which through Persecution they have not taken the Way to do he tells them the right Way Charity wherein they have been so wanting Cor. 8.1 edifyeth Our Ceremonies contribute nothing towards Order and Decency
Church we may hear any other Voice but his which is revealed in his Word Then his Kingly Office whether we may receive and obey any other Laws Institutions and Ordinances but what he hath himself appointed We own no other Law but what is in and derived from his holy Word Gal. 6.16 and let Peace be upon those that walk according to this Rule and to the Israel of God The Determinations of the most famous Councils are to be followed only as much as they agree with it and the Rulers of our Church have no more Power than they had We allow of none such Maxims of theirs as these how in the things in question the Precept of a Superiour doth bind more than the Conscience of the Inferiour can but we say particular men are allowed to examine the Orders of their Superiours as much as therein their Consciences are concerned and chuse whether or not they are to obey for we are not to admit of an implicit Faith and blind Obedience Neither is it true that the Subject having the Command of King or Bishop for his Warrant ought not to examine but only to perform what he is commanded a fair way indeed for Men to ride upon the Consciences of others at pleasure Upon Colos 2.13 Bishop Davenant teaches us a better Doctrine when in Opposition to Jesuitical Blind Obedience he she weth how Subjects may and ought to judge with the Judgment of Discretion the Decrees of their Superiors so far as in particular they are concerned These Matters about Ceremonies were under Debate not only here but also in other Parts of Europe in the Beginning and Progress of Reformation Junius who died a Divinity Professor at Leyden saith If any Man either by Civil or Ecclesiastical Authority will add things not necessary nor agreeable to Order we would not pertinaciously contend with him but desire only that he would seriously consider of three things first by what Authority or Example he is led to think that the holy Church of God and the Simplicity of the Mysteries of Christ whose Voice only is heard by his Sheep must be clothed with Human Traditions which Christ doth reject Secondly To what end he judgeth that those things should be added unto those that are Divine for if the End be Conformity with others it were more Equity that other Churches should conform to those which come nearest to the Word of God as Cyprian's Counsel is than that these should conform to the others if the End be Comeliness what is more comely than the Simplicity of Christ What is more simple than that Comeliness If there be no other Reason besides Will then that of Tertullian is to be thought of the Will of God is the chief Necessity and the Church of God is not tied unto Man's Wisdom in divine things The third thing to be thought on is what Event hath always followed upon human Traditions as a long Experience doth shew And as Polanus another Author well known Syntag. lib. 9. cap. 3 6 8. saith Superstition stands in chusing Worship to God or when one exceedeth Measure therein True Religion worshipeth the true God in a manner prescribed by the Word false that is Superstition worships God otherwise than he willeth or enjoyneth and elsewhere whatsoever pertaineth to God's Worship must by him be required Lib. 9. cap. 28. in another place he adds it is a foolish ill Zeal of the Popish Clergy to use such Player-like Apparel in Divine Service and thereby to be distinguished from Lay-men that Difference and Variety under the Old Testament was Typical but the Substance being come what mean they to require Types any more And if upon this matter we will hear few Words more of Calvin to Cassander Opusc pag. 355. he taught that the Ceremonies ordained by Christ are intirely and uncorruptly to be kept and nothing must be added to their Institution as if thy were lame or imperfect which indeed is somewhat but not all because by an indirect Shift he would let into the Church all other Rites but this half Truth is overturned when he believes a Right given to the Apostles and Successors to institute such Ceremonies in the Administration of the Sacraments which may be for Ornament therefore he which before confessed nothing should be added doth now not only admit such By-Ceremonies but also commends them yet will he help himself with a subtle Shift namely Additions must be allowed if the Sacrament be not held lame and imperfect therefore with what Mixtures you will Sacraments may be wholly changed and yet all be well provided you charge not Christ to his Teeth that any of his Institutions go lame and halting These Witnesses I bring in not only to shew their rational way of arguing upon this Subject but also to let Men see how there were those beyond Seas who stood in Opposition to Human Inventions in God's Worship and consequently it was not a Spirit of Refractoriousness as they call it that made here several learned and pious Men speak and write against them from the Beginning The Truth is the most wise God needeth none of our Help to find out means to excite Faith nor would the meanest Mechanick in his Profession endure but would himself take his own way and not be put out of it See then how bold are these Men who will prescribe to God means how to help forward our Salvation and that Decency which they would make a stalking Horse of is as Pareus saith opposed to Vanity Upon 1 Cor. 14. Spots and Riot it stands not in Hoods Caps or Vizards of fond Ceremonies Thus our Reasons we back with the Authority of some famous Men and shall do it farther to shew we are not singular in our Opinion they and we do all draw out of the same Spring the Word of God But I now conclude this Point with those notable Words of Calvin It is Devillish Blasphemy to say that God hath taught Men all that it behoveth them to do In Deuter. Serm. 85. Common by-word here hath place thou art the Devil's Servant for thou hast done more than was commanded thee Of Cross in Baptism HAving thus briefly spoken of Ceremonies in general for I intend as much as I can to contract my Discourse I must now speak of them in particular We shall begin with the Cross whereof the aerial Sign is used in Baptism this is one of their significant Ceremonies a Help to Devotion as they say which signifieth unto us that we should not be ashamed of Christ crucified I would know whether and where Christ the only Authentick Appointer of means appropriated to God's Service teacheth this Doctrine 'T is not enough for me to say 't is the Doctrine and Practise of the Church I must be satisfied how the Head and only Lawgiver of the Church hath commanded it with them 't is also a sign of Constancy but to what purpose is this Doth not the
Several things might hereupon be observed against the Rashness and stroug Presumption of such Writers who go about to blame that which God approveth in this Man's Opinion Hezekiah was a silly Man who knew nothing when he might have done much better but trimming about God's Worship was not in fashion in his time yet he was a Prince not wanting to ask Counsel of the Lord upon occasion as we read of he did after Rabshakeh's Blasphemies surely he acted not out of his own Head about the great Design of Reforming in the Beginning of his Reign seeing he had several Prophets to advise with at that time as Isaiah Hosea and Micah he was one of the best Kings of Judah whom Dr. Morton blameth for running into such an Extremity as to break in pieces the brazen Serpent yet by the Dr's leave the Spirit of God saith this is one of the things wherein he did that which was right in the Sight of the Lord whether right or wrong let the Dispute be between God and the Doctor but without any farther enlarging upon this I content my self with setting down an Observation which several Years ago an ingenious Man made upon the very Words The meaning saith he is this the Disease of Idolatry is more easily cured in that Church which doth lively express the Face and full Body of those Churches which were infected with many Errors and declining in many things to Superstition than in Hezekiah's Church at that time most purely reformed To vindicate our retaining a Trash of Popish Ceremonies we could not but therein justifie that Party and make use of their Words and Reasons but not being therewith satisfied we go yet farther and claim a near Relation with that Mother Church which the Word of God calls a Whore and a great one too and I wonder why we should brag of being her Sons and what Profit or Honour we may gain by owning in one respect or other to be descended from her Yet it is too true we do it it is strange to see how fond some of our Church-men are of their Hierarchy and what a Pother they keep about the Validity of Ordination and Episcopal Jurisdiction that to prove they have it amongst them in a lineal and uninterrupted Succession from the Apostles which is a very high Pretence for they would some of them have their Prelacy derived from the Apostles to make it of a divine Right they must assert they have it by the means of Popish Bishops which is to plead the some continued Descent of Bishops as Papists do of Continual Successors of Peter and indeed 't is a wonder to see how the Author of the Conferences troubles himself and how much ado he keeps in the second Conference against the Papist to shew the Difference about the Validity of Ordination and the Power of Jurisdiction which the Papists would have to be two different things distinct and separable arising out of a different Principle but the other on the contrary would have them be together and the same Act that conserreth the one also to give the other and therein great pains are taken to shew that this present Opinion of the Church of Rome and Council of Trent is new and much different of what it was before that time 'T is very true one and the same Act doth confer both Ordination and Jurisdiction but why to trouble one self to quote a Legion of Popish Authors and to propose several Questions why some Popes did so and so But to what purpose raise so much Dust And all this in spight of Papists to affirm Ordination came to us by their means as if the Ordination which is amongst some forreign Protestant Churches was not valid because not derived from Popish Bishops which Communion of Rome since for these several Hundred of Years came to be so abominably corrupt with Heresie Idolatry doth not deserve the Name of a Church for the true Doctrine of the Gospel in many essential Points is not preached nor the Sacraments another true Mark of Christ's Church truthem and according to the 19th of our 39. Art the Romish Church is no true Church of Christ But what then of all this Ordination If we be so fond to have it of them we must take it for what they give it and no more that is for a doubtful thing in a word that the Nation is on a sandy Bottom for Papists who make a Sacrament of it say the Efficacy or it s really being so doth depend upon the Intention of the Priest Bishop or Administerer thereof So then if during that long and continual Succession one Bishop had not an Intention to ordain such and such then such and such so ordained were not really ordained and all since by them ordained had no Ordination at all themselves so could not ordain others Now who can assure our Bishops that going back so many Degrees their Predecessors were intentionally and lawfully ordained That some of them were ordained without an Intention to ordain it is very possible and that the strictest Papists cannot deny now they cannot give it better than they had it and to speak as modestly as can be the Case remains doubtful whether Ordination or no Ordination Besides that some Cheats may happen to have stept in during Confusions pretending to have been ordained though they never were Now I ask is it worth the while for an Uncertainty and a doubtful thing so much to stoop to or court the Romish Church as to say that whether they will or not whether their Ancestors had an Intention or no yet we are their humble Servants and have received Commission and Ordination from them When Water conveyed to us is through the Fault of the Pipes become corrupt is it not not lawful for us to leave it off and go to draw at the very Spring So in matter of Ordination and Commission to preach the Gospel after such an universal and abominable Apostacy and Corruption of the church of Rome who will give no Bread without Poison no Ordinance of God in its Purity and without insufferable Abuse and Depravation Are we not allowed there to leave it and return to the first Institution and purge the Filth of Human Inventions Additions and Defilement have we not done so in matter of the Lord's Supper Have we not done so in point of Baptism who of us would receive the Lord's Supper after the Popish way or have his Child christned with all the Trash and Fopperies by them used in Baptism The like we may say of Ordination when God was pleased in the time of Reformation in an extraordinary manner to reveal his Truth to our Forefathers I do not say they that had been ordained in Popery should be reordained again but for those whom God raised to be Instruments to preach the Gospel should they have gone to Babylon for Ordination where it was so corrupt No they betook themselves to the first Institution and so settled a
from them on the other side to say so argues a very great Ignorance of what Popery and Presbitery are as indeed it is common amongst some of our ordinary Sort of People which like Parrets in a Cage have learned the Name they often heard repeated unto them by some of the Church's passionate Teachers who will as confidently affirm Arminianism to be the Doctrine of the Church though never so false and who sometimes have been heard to complain how the first Reformers went too far they might have spared several things and not have been so rigid to have preserved Union with the Romish Church and not made an absolute renting from it doth not a sensible Man believe that Men of such Principles will be ready when it doth not cross their Worldly Interest to meet half way with the Church of Rome but such no Reason can cure the very Springs of their Souls are corrupt the Disease is past Recovery without the immediate working of God's Spirit wherefore I shall not trouble my self with speaking to those that are such But to the unlearned that are imposed upon and that sin out of Ignorance I shall give Reasons to inform and Satisfie their Judgments no Man may with himself to be of a Church except he already be a Member of it that believeth such Fundamental Errors which a Man dying in cannot be saved and doth practise Idolatry if Scripture saith Truth Here I desire not to be mistaken as if I should say how none that is a Papist can be saved for God's Mercy is great and free and when he pleases he can reveal his Truth to some that now lie in the Ignorance and Blindness of the Errors in Judgment and Practice of that Church so the good God may do to any Jew Mahometan or of any other wrong Perswasion whatsoever as in Practice to the repenting Thief but I say that a Papist dying in the Belief of those effential Errors God not imparting the Light of the Truth unto his Mind and the Love of it into his Heart such an one if God's Word speaks Truth shall not be saved Why so Because the Church of Rome hath instituted several Ways of Salvation when Scripture speaketh but of one surely all but that must be wrong and false so Christian Religion owns but one only Saviour namely the Lord Jesus Christ Acts. 4.12 Neither is there Savation in any other For there is none other Name under Heaven given amongst Men whereby we must be saved and as there is a Saviour and but one Saviour so there is a Mediator and but one Mediator there is one God and one Mediator mark as there is but one God so there is but one Mediator for in the Original the Word to express one God is the same to signifie one Mediator the Man Jesus Christ Now any one though but little versed with the Doctrines of the Popish Religion knows that they have other Mediators to trust to to intercede for them whom they worship and pray to as all their Saints specially the blessed Virgin and these in a high Degree as her Litany doth fully evidence they attribute her a Power of commanding her Son the Lord Jesus Now as to their other Ways of Salvation they are many and by Vertue whereof they pretend to be justified before God as are good Works Indulgencies of Popes See seasonable Discourse about Religion in 1689. Treasures of the Church Merits of Saints for the Favour of one Saint or other whose Protection they put themselves under they do much trust to and depend upon 'T is true they do not exclude the Merits of Christ but they come in only in part and as Sharers to what purpose this Heb. 7.25 Seeing Christ is able to save them to the utter most that come unto God by him seeing he ever liveth to make Intercession for them he alone hath satisfied God's Justice and pacified his Wrath I have trodden the Winepress alone Isa 63.3 and of the People there was none with me saith he by the Mouth of his prophet neither Archangel or Angel or any Creature in Heaven or in Earth being joyned with him in that Work and can we think that after he alone hath endured the Torments of making Atonement for our Sins he would leave with the Creatures the Honour to have it applied throrough their Intercession Heb. 12.2 Now he is the Author and Finisher of our Faith take notice of both Author and Finisher of our Salvation and of all things belonging thereunto which is more clearly explained in that other Place he became the Author of eternal Salvation unto all them that obey him and he is also called the Captain of our Salvation Chap 2.10 Again I say they which for Salvation depend upon any other Sacrifice than that which Christ made of himself upon the Cross may not upon any good Grounds hope for Salvation because no Promise for it in the Word Scripture makes mention of none other but of that only We shall be content with quoting some few Places all out of one Book of Scripture where the Point of the Lord Christ's Priesthood is of a set purpose and fully treated of and therein the pretended and abominable Sacrifice of the Mass is condemned which Point alone if there was none other is a sufficient Cause for true Christians to break off Communion with that Church Heb. 9.25 26 28. 't is in the Epistle to the Hebrews Nor yet that he should offer himself often speaking of the Lord Jesus for then must he often have suffered since the Foundation of the World Hence we see how Christ was not often to offer himself The Reason is because he was not often to suffer wherefore they that would have him often offered would have him also often to suffer for whether he offereth himself or be offered by a Priest still a Sufferer he must be Now to shew how often this was to be 't is expressed and fixed v. 28. so Christ was once offered to bear the Sins of many once and no more and that 's passed too Christ was once offered and it must be of a high Concernment for us to know it ought to have been but once for Chap. 10. 't is repeated twice in v. 10. We are sanctified thorough the Offering of the Body of Jesus Christ once for all and v. 12. But this Man Jesus after he had offered one Sacrifice for Sins for ever but one Sacrifice and that for ever that is never to be reiterated any more and v. 14. the Reason is given why there ought to be no more because there is no Necessity for it for by one offering he hath perfected for ever them that are sanctified But why should I trouble my self any longer to insist upon these essential and abominable Tenets and Practices of the Church of Rome which is full of Errors in Doctrine and of Idolatry and Superstition in Worship I hope no true Son of the Church can have the Face to deny the Church of Rome to be guilty of Idolatry for they yield a religious Worship to the Creature as to the Pope whom after his Election Cardinals do place upon the Altar and there adore him for that 's the Word to signifie the Homage which at that time they give him then to the Virgin to Saints to Images and to their Wafer-God whereof they have Millions amongst them Now I say no more only neither Presbyterians nor Independents believe or do so that is that there is any other Mediator than the Lord Jesus that there are other Ways of Salvation than by the only Sacrifice he once made of himself upon the Cross neither do they practise any Idolatry as the Church of Rome doth and we know for certain that no Idolaters shall inherit the Kingdom of God I hope these few things of many more I might have said will satisfie any impartial Reader not blinded with Prejudice or with a violent Passion As for those that had rather to be Papists than Presbyterians let them now with their Mass in their Mouth their other Saviour and Saints upon their Backs with their Superstition and Idolatry about their Girdle go home with Shame and hide themselves or rather amongst the Church of Rome where they would be in their proper Place and not amongst us for we can spare them well enough FINIS
A DISCOURSE ABOUT CEREMONIES Church-Government AND LITURGY Humbly offered to the Consideration of the Convocation By J. G. G. But in vain do they worship me teaching for Doctrines the Commandments of Men Matth. 15.9 See that thou make all things according to the Pattern shewed thee in the Mount Heb. 8.5 LONDON Printed and are to be sold by Richard Baldwin at the Oxford Arms in Warwick Lane MDCXCVI TO THE READER SOme time ago came out a Pamphlet called A fair Character of the Presbyterian Reformlings just and sober Vindication of his Observations upon the 30th of January and 29th of May c. wherein the Author who cannot deny himself instead of arguing in a fair way doth after his usual manner continue in his Nonsence and giving ill Language We looking upon that barren Soul of his to be like the Earth spoken of in Scripture Heb. 6.8 which beareth Thorns and Briers and nothing else to condescend to that Narrowness of his do now afford him ample matter and a large Field which we never intended to have done if in his scribbling he had given but an indifferent Satisfaction but in case hereafter he doth mend we ingage fairly to reply to any reasonable Answer he happeneth to give the following Papers and therein also to take notice of the forementioned Pamphlet though it be not worth it in the least which to demonstrate I now by the by shall produce three or four Instances upon several Heads to the end that they which know not his way may be informed of the Nature of the Tree by his Fruit. The first thing obvious is out of his Preface and that 's his fantastical Notions and like Expressions about Ray the Mad-man for Men of the same Kidney are well acquainted one with another to haire it about Town without his Cravat on or the Court Baux to air in the Park without a Steinkirk twisted Post Neckcloth and this attended with a Just so perhaps for the Compleat Attorney c. Who can forbear applauding unto and admiring at these high and noble Notions fit and proper Expressions for a Divine and in matters of this Nature so well compacted and handsomly coherent one with another Surely the Man must need be in love with his own Wit and a great Admirer of himself so let him be for me who have not been at School with him at Bedlam nor pretend to such an unexhaustible Stock of Nonsence as we find him to be possessed of as his whole Pamphlet doth evince and demonstrate after reading whereof no Doctor though but of indifferent Skill can deny such an one to want a pretty strong Dose of Hellebore Alas Poor Man he is much to be pitied but not at all to be envied like a weak silly Knat sticks at a slight Cobweb What a foolish ado is there with him about a Mistake in the Printer for misquoting a Text of Scripture in the Title Page where John is put for Ezekiel which if he had pleased he might have found rectified in the Margin of my Page 44. One that insists so much upon such things as about it to bestow the greatest Part of his Page 3. must needs have little else to say But a drowning Man lays hold on and catches at any thing in his way The Bottom of that Man's Spirit against Reformers and Reformation from Popery doth more and more appear for concerning it he hath spoken not only against Calvin pag. 25 26. but also falls upon Luther whose Reformation he calls a Combustion in Germany about Religion pag. 27. and to be ingenuous saith he was set on foot through Interest and a Pique c. and the loss of a little Interest more than a Religious Dislike moved him to quarrel with Indulgences About this he fills up almost two of his Pages from the latter end of Pag. 23. till the Middle of pag. 25. Where he useth these Expressions which in my sence smells something of Interest This he borrowed from Papists who said it long before him But what can be expected from a Man who seems to make no Difference between John of Leyden and that worthy Martyr Jerome of Prague whom in his first Page he puts together and in the same Category or Predicament How pitifully doth he come off in his page 25. about what I said concerning bowing at or towards the Altar in my pag. 49 50 c. wherein he gives a strong Proof of his Learning as page 27. he doth of his great Judgment when he saith the Reformer is angry that I do not prove every thing out of Scripture what will become of the Parliament and Westminster Hall if we cannot find them in the Bible The Question is about matters of Divine Worship which I suppose he will own to be a Point of Religion whereof Scripture is the Rule how then doth he bring in over Head and Shoulders the Parliament and Westminster Hall One would think he hath chiefly consulted how to promote the Bookseller's and may be his own Interest with turning the half of his Pamphlet into a kind of silly Play not to instruct but if possible to delight the Reader to make it sell the better for generally now is a better Market for comical than for serious things But he must needs find himself much mistaken for his Jests are insipid and if ever he thereby aimed at Gain or Credit he is fallen very short of his Expectation but I find the Fool of the Play is the Part he hath taken upon him to act on this Stage as his Enter Observator pag. 17. and Exit with Enter Reformling pag. 22. do declare Out of these few Instances the Reader may judge I deal against no dangerous Antagonist and so it will be no hard Work for me upon Occasion to answer his Libel or Pamphlet it will be much easier for me to do 't than for him to excuse or vindicate the seditious nay blasphemous Expressions in some of the Sermons preached on these Aniversary Days such as on the last 30th of January we beard in the Chapel of Chelsey College where one having in the Pulpit quoted Milton and screwed Passive Obedience to the Height said The Sin of putting King Charles to death is in some respect worse than that of the Jews for crucifying our Saviour for the Jews never owned Jesus Christ to be their King such Comparisons are odious and very unbecoming for they run not only between the Acts but also between the Sufferers 'T is to be wished these matters were laid aside specially now when there is an Act of Indulgence and every one should be satisfied to enjoy his own way but 't is sad to see these things to be revived every Year or almost every Day and this in a bitter and uncharitable way But indeed being thâ—s provoked we can't and must not forsake our Cause and be mute when called Factions Schismaticks Enemies to all Order in Church and State 't is but reasonable and necessary for
us to let the World know we are no such Men acted by meer Fancy and Turbulent as misrepresented and to give our Reasons why we cannot consent and conform May the Lord out of his infinite wisdom and mercy be pleased in his due time to unite us in judgment and affection for the truth Now something also must be added as to the subject matter of the following Papers We have Cause to thank God that since our late happy Revolution the Yoke of Persecution is broke off from our Neck and we now enjoy the Liberty of meeting pulickly to serve God and are secured by an Act of Parliament which I pray God may last for ever except it were taken off upon a better account namely to unite us all voluntarily to joyn together in the Worship of God Wherefore many things as are said in this Paper must be understood according as things were when the Laws were strict and severely put in Execution against us and not since the Time of Indulgence but in relation to Laws it ought to be taken notice of how the Penal Laws which at first were intended only against Popish Recusants were thorough the Malice and Craftiness of some Men willing to keep up Divisions fully turned against us as we may believe contrary to the Intention of the Makers thereof I desire what I say in this short Treatise may be so interpreted as arising as indeed it doth out of a Principle of Vnion and Peace grounded upon Truth for without it they can never stand long nor be acceptable to God Now I desire those who are concerned in these matters to consider the Necessity of this Vnion by the Greatness of the Danger which the Want of it doth constantly expose us to from our common Enemy doth not former and latter Experience convince us of this Truth And were we not very lately like to have been all swallowed up by Papists when not thinking themselves strong enough at home they combined with forreign Powers to bring it about They have too well learned the Maxim divide impera and therefore all our Divisions were ever fomented by them striving to set us together by the Ears with one Party to ruin another and at last to destroy us both so that besides the Glory of God if there was no other Reason but Self-preservation we ought to be convinced of the Necessity of labouring to come to a Reconciliation and doth not Experience sufficiently teach us how these Matters ever have been the Occasion of Differences in Church and State Out of what hath been said I lay this for a Foundation that it is our common Interest and for the Preservation of us all there is a Necessity to agree and unite Now it is undeniably true that these Matters have been the Causes of our Divisions the partition Wall which hath kept us asunder and that this maintains still the Papist Interest amongst us which would presently fall down if that Door was shut upon them As to the Doctrinal Part of the 39 Articles we are all agreed and as to Church Government in the general we unite thus far that there ought to be a Discipline with a Ministery by way of Office and that none ought to take care of Souls and administer God's Ordinances but these who have a lawful Call to it we agree or ought to agree how the Word of God and Apostolical Practice therein contained must be the Rule of Doctrine and Worship when afterward we come to differ why should we not be judged by that Law which is the Word of an infallible God preferrably to the Judgment of any Man or of all Men together who are all subject to Error And why upon this Difference should the strongest go about cutting the Throat of the weakest as good as to say I cannot perswade you but will force you a good Cause as we say to Papists must never be promoted by such evil means for it cannot be denied but a great deal of Violence hath been therein used against Dissenters Men who cannot agree amongst themselves must about a Judge Now Infallibility and Impartiality the two necessary Qualifications for a just Judge are not to be had but in the Word of God which is not wanting in giving us Directions for the Well-being as for the Being of the Church or else it were imperfect All Scripture is given by Inspiration of God and is profitable for Doctrine for Reproof for Correction for Instruction in Righteousness that the Man of God may be perfect Where Perfection is nothing is wanting to make us wife unto Salvation 2 Tim. 3.15 16 17. We say it is against our Conscience to do the things they would have us to do they cannot say it is against theirs to leave them I do not speak to one single Person who for his Excuse will pretend they are commanded him but I speak to the Law Makers Now is there not more Reason for you to leave them off which doth not wound your Conscience than for us to do them and thereby offend ours Why do you impose such Necessity such Oaths such Subscriptions as you do which are or become meer Snares contrary to St. Paul's Rule This I speak for your own Profit not that I may cast a Snare upon you 1 Cor. 7.35 which Dr. Whitaker calls Aureus locus libertatis vindex a golden Text Asserter of Liberty The Question is about Ceremonies religious in their Nature Vse and Signification which we say ought not to be brought into the Worship of God without a Warrant from the Word the Rule of it and I doubt what Beza and Bald win do express is too true it is not to be doubted but that most of the antient Bishops were somewhat too busie in devising Rites but unhappy was their Counsel I suppose they had been instituted for a good End yet being abused they are taken away for a better Dr. Fulk speaks much in few Words Rejoynder to Martial Art 1. The Gates of Hell saith he assaulted the Church in idle Ceremonies the Fathers in them declined from the Simplicity of the Gospel Bellarmin de eff sacr l. 2. c. 32. can condemn vain and unprofitable Ceremonies Lyra another Papist saith the Memory of Idolatry is totally to be wiped out and the Jesuit Coster Enchir. chap. 8. confesseth that if the Substance of Bread remain in the Sacrament then their Idolatry is more intolerable than the Egyptians was in worshipping of an Ox or a Crocodile they agree as to the Point but when we justly come to apply it then they will not hear of it they will assert a Transubstantiation before they will own an Idolatry worse than that of the Egyptians or that their Ceremonies are vain unprofitable and Idolatrous and yet we are satisfied they are so though some of our Church would qualifie things and say they are not so idolatrous as the Heathenists and all this to what purpose Only to make ours which we have from