is himself and his Cardinals saies it a poor bolster God knows for a man to place his rest his confidence his assurance the unchangable estate of his eternal soul upon And why must I believe it because they say it Because they cannot erre and why must I believe they cannot erre because they say so thus may they impose upon mens consciences the very doctrine of Devils as they do 1 Tim. 4.12 3 4. and the poor people are taught that they must believe that oâ— herwise they are no members of the Church out of which indeed there is no Salvation or of Christ though no Scripture be brought in the least to confirm it 2. We were not baptized in the name of the Church this argument Paul brings against the divisions of the Corinthians 1 Cor. 11.3 there were some that would stick to the Doctrine of Paul some hold to that of Cephas what sayes he was Paul Crucified for you or were you baptized in the name of Paul that you should suppose to be saved by me we were baptized in the name of the Triun God and we expect only and we believe throughly to be saved by him alone without the aid of men or Angels for if an Angel should come down and perswade us or teach to us a necessity of believing in him without or against the Scripture as frequently Rome doth he were to be accursed I say again he were to be accursed 1 Gal. 9. 3. The Catholick Church calls upon her members not to do that and good reason too the Son of God would not though he might urge his own authority plead for a beliefe but upon a Scripture account Iohn 5.39 and Paul desires to be followed no further than he follows Christ 1 Cor. 11.1 and those Bereans are made noble for searching the Scriptures whether the things that were spoken by Paul were true or no Acts 17 11. And we have a charge given us to hear the Son the same teacheth the reformed Churches as of France Art 2. Belg. Art 7. Art 20. of the Church of England Art 1. of the Church of Bohem In which Article there are two reasons given for this truth 1. because the Scriptures were inspired and taught by the holy Ghost confirmed by heavenly testimonies which spirit discovers to men how it ought to be understood for Prophecie came not in old time by the will of man but holy men spake as they were moved by the holy Ghost 2 Pet. 1. ult Besides the Lord himself saieth Search the Scriptures And again Ye are deceived not knowing the Scriptures c. 2 Because that is a true and sure testimony and a clear proof of Gods favourable good-will which he hath revealed concerning himself such things as are necessary to doctrine to discipline and government of the holy Church are all fully and absolutely so comprehended then which no Angel can bring any thing more certain and if he should he ought not to be believed For which cause saies that confession in our Churches the Scriptures are rehearsed to the hearers in the vulgar tongue and especially according to the ancient custome of the Church those portions of the Gospel in Scripture which are wont to be read on solemn daies out of the Evangelists and Apostles writings and are usually called the Epistles and Gospels The whole stream of the confessions of reformed Churches runs against Rome in this 4. Our Creed which is the rule of things to be believed as the ten Commandements are of things to be done and the Lords Prayer of things to be asked calls upon him that reads it or hears it to believe only in God the Father and in God the Son and in God the holy Ghost and not to believe in but to believe the Catholick Church i e to be perswaded that there ever was is and shall to the end of the world be a company of men Elected and called unto life by which confession we acknowledge our selves one of them Now to believe in the Church were to set her in as high dignity to rule over the consciences of men as Christ himself or any other person in the Trinity which were a giving his glory to another 5. Men should by this never be assured of their Salvation nor of their good estare it might be necessary for thy Salvation to do that this day which might not be done if I would be saved the next for as the Rulers of the Church uttered their judgments upon the light of reason I must judge my self in a happy or in a forlorn condition which is contrary to that Catholick doctrine Make your calling and Election sure 2 Pet. 1.10 which could never be done did it lye upon the fine flourishes of an Oratour or distinction of a Canonist sitting in counsell And indeed this may be one cause why the Church of Rome denies the possibility of a firm assurance of future glory contrary to the text above named 5. There are but four false religions in the world Heathnism Turcism Judaisme and Papism the Heathen possibly may reason the case for his religion against an Opponent though perhaps as soundly as Cyrus reasoned with Daniel concerning the dignity of Bel Thinkest thou not â—hat Bel is a living God said the King seest thou not how much he eateth and drinketh every day The Jew he will direct thee to the Scriptures see and try if his religion be not according to that most sure word of Prophesie The Turk is stubborn and it is death to dispute or search the truth for the confirming of the faith in the matters of the Alchoran The same it is with the Papist the bell will ring and candle will be put out and the book opened if the authority of the Bishop of Rome be once questioned though in matters of faith Let the Turk and Romanist therefore go together give me that religion that may be tryed and hold out in tryal yet let the Romanist remember that as Mahomet said he found the hand of God seven times colder than ice he may find it seventy times hotter than Purgatory for either adding or taking from the word of God and imposing any thing upon the people as necessary to be done in point of Salvation Illi ergo potius parendum monenti ut omnia exploremus quod bonum est retineamus quoe certe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instituti non potest nisi ad manum sit Lydius ille Scripiucarum lapis cujus ope aurea ab aereis humana á Divines internoscantur Notwithstanding that the restimony of the Church is not to be taken singly in matters of faith yet the testimony of the Church is of great weight and concernmnst in matters of fact For 1 it may prepare our hearts and move them to believe the thing the surer that the Church hath affirmed This made King Charles the first of glorious memory strongly to assert that what could not be proved by the word of God to be unlawfull
or her pleasure openly expound and preach the Gospel that it was no lawfull for a Minister to have humane learning or that it was unlâ—wfâ—ll to hear such that it was and would be unlawful for Ministers to prepare themselves to preach by study that it was unlawful for a Gospel-Minister not to have some handy Trade and work in a Mechanick way for his living Ought they not since it was known to have been long used by Gods people before the Law and by his people after the Law to have told that to receive Tythes now was to deny that Christ was come in the flesh why was it not told us that the whole â—â—sterity of man whether of Heathens or Christians during their Infancy are pure and holy there being no Originall sin why did not that wise Master builder lay his foundation aright and show us that to enter any into thâ— Church by Baptism without declaration of Faith and Repentance though born of holy parents was a sin and also if any such thing were done in the name of the holy Trinity wherein consists the essence of Baptisme with the application of the spirit which is not hindred by Infancy yet that they ought to be baptized again Why did they not inform the Church that though God was pleased to receive the Children of the Jews so far into his favour as to give them the outward sign of his Covenant with the Fathers viz. by circumcision yet would not have the Children of Christians to receive the outward sign of his Covenant with their Fathers viz. by Baptism Why did they not inform us that there were none baptized nor none should account themselves baptized except they were plunged or dipped in a River And that any member of the Church might do that why did he not tell us that it was and would be a sin for one to teach his child to say the Lords Prayer or call God father since they had no faith in Christ Why do they not shew us that to be in a place hearing his word with those that were not all holy was a great sin before God and that there should be a parity in the Church of God That no civill Magistrate hath any power at all to be command any thing to be done in the Church of God and that no Christian ought to pray in a set form and therefore that the Lords prayer was not to be used yea was as abominable unto God as Swines flesh unto a Jew as I have read some of them do however we know it is disused by them all Why was it not told us that to receive the Sacrament of the Lords Supper was either a vain thing or an indifferent thing or to eat it with unholy persons a sinful thing and also that any one that had gifts might administer the same or that the profit of the Sacraments depended upon the goodness or holynesse of him that gave it or did administer them These with a thousand more are the Principles that our Hereticks walke and teach by and if they be true doctrine how long hath the Church been without truth and in matters of greatest concernment as Preaching the word and Sacraments Why did not the Apostles once at least encourage Christians to persevere in Holiness upon the account of Christs comming personally to Reign upon Earth and why would they not tell that it was a decent holy seemly thing to hear a woman Preach It seems strange that neither by word nor by Epistle this was made known that any man might assume the office of the Ministry unto himself though he were not outwardly called as was Aaron why would they not tell us that Ordination was but a toy and was not to continue longer then themselves But what am I doing If these be true Churches and this Doctrine true Gospel the Apostles have been faithlesse and unjust I speak it trembling for no such thing did they ever teach but the contrary we finde them often times in the Scripture handling those very points and laies down contrary conclusions particularly Heb. 5.4 speaking of Priest-hood in generall and of Christs in particular who is the high Priest of the Gospel saies no man taketh this honour to himself but he that is called as was Aaron And that Aaron had an outward call for that Office and was deputed and set apart for that function in a publick way is clear from Ex. 29. and Levit. 9. Rom. 5.12 where the Apostle handling the infectious nature of sin maintains That by one man sin entered into the World and death by sin and so death passed upon all men for that all had sinned viz. by the sin of that one man I can find here no exception of Infants which if true doctrine the wisedome of God would have discovered in such an apt and proper place And truly that Infants should dye having no sin since death is the wages of sin Rom. 6 23. is a Doctrine that either charges God with unjustice or St. Paul with a falshood or at least a grosse mistake Of Baptizing of Infants we shall speak in it's own place and touching receiving the Sacrament of the Lords Supper with a mixed Congregation in its propper season and of Dipping when we come to the Font. Touching the peoples Ordination let the Scripture be produced that gives the people power for to set apart a Lay or Mechanick or any person and to constitute him a Church-Officer in the least Let the Scripture be produced that gives a power to a multitude so to do or that approves of a mans assuming to himself the power ministerially to teach Baptize give the Sacrament of the Lords Supper show or produce me that Scripture that gives authority to a Lay-man such a one we count him that is not Ordained by an Ecclesiastick person according to Apostolicall Tradition to bind or lose to cast out of the Church by judicial Excommunication or â—o receive in by authoritative absolution I say again let any of our â—ereticks produce me that Scripture show that text and I here promise them to renounce my Ordination forsake my calling and deny my Baptisme For I am not ignorant that the whole stream of the Scripture goes smoothly in another Channel If these or any of these be Churches then the candle hath never been upon a candlestick the City hath never been upon a hil Kings have never been her Nursing Fathers nor Queens her nursing Mothers except Iohn Buckhold alias Iohn of Layden with his fifteen Wives which Iohn being a Botcherly Taylour was by a mad crew of Anabaptists despisers and otherwise opposers of all government appointed King at Munster in Germany An 1534. where wearing Royall Robes of Embroidered work Spurs of gold Scabbards of gold and two Crowns of gold he had his Chancellours Cup-beares Carvers one holding up the holy Bible and another a naked Sword the handle whereof glistered with gold and pretious stones went before his Botcherly Majesty
sedition or division to requit it will foster Heresie Hereticks do corrumpere sidem and Schismaâ—â—cks or Separatists do disrumpere charitatem the one corrupts the Doctrine of the Church the other falls from her Communion both are fruits of the flesh and they that do such things shall not inherit the Kingdome of God Verse ult The sin of Separation is so infectious that in Scripture we are to separate from them that so do Rom. 16.17 There is a Rule in Divinity that wil make the sin of separation to be great it is this Those sins are the greatest which are most contrary to and do most oppose the greatest of Christian vertues or graces Now they are recorded 1 Cor. 13.13 Now abideth Faith Hope and Charity but the greatest of these three is Charity Now by the Rule distrust in Gods promises or in his power is a great sin it being a sin against hope Heresie or a stout persisting in an errour is a far greater sin for it is a sin against faith and seeks to cover conceal if not to destroy the truth Now Charity is greater then either of these that follows therefore that that sin that destroys the peace of the Church untyes the Ligatures by which the whole body is compact together is the greatest but this doth the sin of Separation a thing by this age of no account yet they wil find it of great moment in the day of their Account It is a sin generally accompanied with the other lusts of the flesh viz. Hatred Varience Emulations Strife Wrath which seldome lurks long in a Corner but in time appears in the field in the habit and acts of Murtherers Ravishers Traytors and all with the voyce of Iacob pretending Godlinesse and conscience as Histories do abundantly show But to answer the Question So long as a Church makes no separation from Christ no separation is to be made from it but to keep in it is the duty and safety honour and happinesse of him that would enjoy the Communion of Saints the forgivenesse of sins the Resurrection of the body unto life Everlasting A Church separates from Christ two ways 1. When she overthrows the foundation of that Doctrine that is laid by Christ the foundation of all truth is already laid and he that goes to overthrow that may be said to turn from it Do we see a society of men whether Nationally or Domestically whether openly or secretly going in that road that thwarteth the foundation or fundamental points of Religion there must be a separation Rev. 18.4 whether it be in the adding to these fundamentals as if they were not sufficient or taking from them as if they were redundant or superfluous This made the Reformed Churches beyond Sea and the Church of England to separate from the Church of Rome which hath both taken from and added to those fundamental Truths whereupon the Church was by the Lord and his Apostles erected and builded Having to the Scriptures added some Books as the Apocrypha makes the Scriptures to be an imperfect Rule and must have Traditions to compleat it That the sense and meaning of the Scripture depends upon the Churches authority That in all matters of Controversie not the Scriptures but the Church must be the Judge They have made five Sacraments more then Christ made They have clearly blotted out the whole body of the second Commandment out of the first Table of the Law in several Books That Infants that die without Baptism are eternally separate from God except they be as it were martyred by which martyrdom they are baptized Baptismo sanguinis with their own blood They teach that men are not justified by Faith alone before God They make Saints and holy men departed assistant in the work of reconciling us to God and therefore maintain they must be prayed unto That the Doctrine of Purgatory must be believed if we would be saved That the efficacy of the Sacraments depends upon the worthiness or intention of the giver That Baptism totally abolisheth Original sin That the real fleshly body of Christ is in the Bread at the Sacrament of the Lords Supper as soon as the Priest pronounceth the words Hoc est corpus meum this is my body if he should say Corpus mea it were no Sacrament They take the Wine or keep the Cup from the Laity in that Sacrament That the wine in that Ordinance must be mingled with water that that Sacrament is profitable not only for the living but for the dead The Priest is not to bless a second marriage They baptize Bells with the very words of Baptism and by that they teach Devils are drove from the Church O Romanists great is your Faith and give them proper names That God-Fathers and God-mothers at the Font by reason of the nearness of their Spiritual Kindred are not to nor must noâ— marry for the seventh generation That the Pope or Bishop of Rome is the universal Head of the Church and Christs Vicar All which â—enets as they were utterly unknown to the former Bishops of Rome nor heard of in the Church of Christ for many Ages so they are for the present opposed by all the Reformed Churches abroad who have upon that account forsaken her and England hath thrown her off and separated from her and by the Champions of the several Churches hath their separation been defended By vertue of that Catholick truth 1 Tim. 6.3 If any man teach otherwise that is then the Scriptures do and consent not to wholsom words of our Lord Iesus and to the Doctrine which is accordâ—ng to godliness c. from such separate turn away or withdraw thy self their separation is justifiable What Paul would have Timothy in this place to do he practiseth himself in another Acts 19.9 yet probably in one and the same City was it both done by Paul and to be done by Timothy Saint Paul being in Ephesus some there were that believed his word others not but hardened their heart speaking evil of him and of the Gospel After he had preached three moneths and perswading to the things concerning the Kingdom of God he separated the Disciples he would not have those Believers that had received the Truth to be in any Church-fellowship with those that spoke against it Luther who began to rise up and take his farewell of the Church of Rome Anno 1517. being an Augustian Frier was called an Apostate answered Consitetur se esse Apostatam sed beatum Sanctum qui sidem Diabolo datam non servavit that he had only fallen back from that Covenant and Engagement he had made with Satan Not that there is a separation to be made from all the Doctrine of Rome for she holds many great mysteries of Divinity purely and soundly wherein we must and do all agree with her as Christians but he that is a true member of the Church of Rome as it now stands he must believe that the least coal in Purgatory is very
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
with the flesh might and doth breed bad and unwholesome humours in the body of which Noah might have been ignorant or at least would caution him against it and the Israelites we know are most of all forbidden those beasts and fouls and fishes that in their own natures do breed no good nor wholesome nourishment to the body whatever the matter was above other Countries Israel had most Lepers God suited their fare according to the nature possibly of their foyl forbidding in it selfe what might harm their healthy constitution and among other things forbid them blood or to eat flesh with the blood or flesh not well blooded as being grosse food and tending to the hurt or detriment of man 2. Morall blood might be forbidden to the Jews 1. To separate them and keep them from the practice of the Gentiles who eat and drank the blood of those Creatures they offered in Sacrifice to their false gods That Israel was a people prone to Idolatry it is known no Nation was more they might quickly learn this piece of Gentilisme which to prevent this Law might be enjoyned them 2. To dehort or keep them from cruelty to teach them by prohibiting the eating of the blood of any not greedily to thirst after the life of any Creature or of their own kind that the Jews naturally are a cruell mercilesse and hard hearted people is known by a proverb to teach them therefore to be tender of the blood wherein is the life of all Creatures how strictly doth God give a Law concerning little Birds Deut. 2.26 that they shall not take the young ones with the Dam but to let her go So they are not to seeth a Kid in his Mothers milk Deut. 23.19 which literally to understand is not absurd which shows how farre God would have his people from the very appearance of cruelty 3. Mysticall and to the Author this is Instar omnium God would have the blood not to be eaten because he would have it sprinckled and poured out upon his Altar signifying that man for his Rebeliion had forfeited his lifeto the hands of Justice for it is said Levit. 17.11 And I have given it to you an Attonement for your souls For it is the blood that maketh an Atonemen for the soul. This is the mystery that is included in the prohibiting of blood it it makes attonemeâ—t and God would have it not put to any use for food of the â—o'y for he intended to be for the use even the Atonement of the soul which might by inspiration be known even to Noah and to the Fathers before Moses since the eating purely was not exprâ—ssely forbidden till now Since Christ by his blood hath made an Attonement for the souls of men there is no use to be made of blood now in Sacrifice neither is it a Creature can be used any other way then for food it must therefore be eaten or thrown away that is upon the account oâ— conscience to throw it away haâ—h an appearance of sin nay is a sin since there is a Rule in the gospell to make all things edible good for man to be eaten some say is a sin since it is forbidden in the gosspell at a Council of the Apostles and Elders Act. 15. In that Epistle written to the Churches of Antioch but this Scripture is also wrested which to demonstrate we shall briefly view the occasion of that Epistles writing The parties written the thing written of 1. The occasion of that Epistles writing A Church being planted in Antioch by the conversion of many Gentiles to the Christian faith some Jewish Preachers yet believers taught unto them the necessity of keeping the Law of Moses Act. 15.1 if they would be saved and v. 5. this discouraged the Gentiles much from or in believing in Christ the Law being to the Iews themselves an unsupportable burâ—hen as is implyed v. 31. Paul and Barnabas dissented from such teaching maintaining that Believers were not at all tyed to Moses Law Now the Houses Churches and Pulpits of Antioch were full of disputings and arguings the Iewish Doctors teaching one thing and Paul another No small dissention was among them v. 2. At length they think of an agreement Paul and Barnabas and others some of both opinions are sent to the Church of Ierusalem to know their minds vers 2. At their arrival there is a Councel called great controversy and much disputing there was the law of Moses must be kept if they would be saved ver 5.6.7 Peter rises so great is the difference Appeals to the Councel if among them whom God appointed to Preach he had not made choice of him to Preach to the Gentiles the gospel of Christ that they might be saved from whom as if he had said I received no such commission as to preach the Law of Moses as circumcision or the like Takes God to witness that all times God had testified of his content sufficiently and was satisfyed in the Gentiles beleiving without their keeping of the Law of Moses by giving them faith and the holy Ghost vers 7.8.9 Maintains further that they tempt God that reach the contrary doctrine and hinder or may hinder the progress of the Gospell by putting on that yoake viz of the Ceremonial Law of Moses on the necks of the Disciples which neither we nor our Fathers were able to bear by which he holds forth that the law of Moses obligeth not the Church under the Gospel And therefore is to be taught by none and is any do they tempt God At this Argument the mouths of all opponents are stopped Peter had been an eye witness of our Lords death and resurrection He got a special tripled comission to feed the sheep of Christ And at Gods Appointment did preach to the Gentiles the gospel and not the Law that God had blessed his preaching by giving the Gentiles Faith and the holy Ghost Though the Law was never taught nor observed their conscience now tells them this their doctrine is not of God they remained silent no disputing no arguing more vers 10 11.12 Paul and Barnabas takeing occasion by this argument of Peters declares unto the Councel what works God had done by their preaching among the Gentiles without the observance of the Law makeing the same conclusion Implicitely that Peter made from the same Premisses viz God owning their Preaching by faith and miracles and therefore as they taught at Antioch so they teach now being both here and there guided by the infalliable Spirit of God that the Law of Moses was not to be Preached was not to be kept in the mouth of these three Witnesses guided by the Holy ghost let this truth be justified that no part of the Ceremonial Law is to be taught obliging now and by consequence eating of blood is no gospell precept v. 12. Again there is silence the whole Councel being convinced of the truth of the Arguments urged by Peter confirmed by Paul and Barnabas However being
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
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 had spoken it in the Psalm the truth had not performed it so exactly in the Gosple 4 According to his pleasure were they spoken and at his good wil were they uttered by them The spirit of prophesie did not always abide upon the most holy Prophet hence Advenit Verbum Iehova The Word of the Lord came is a usual phrase among the Prophets Elisha was a man of God and yet the Lord had hid the Shanamites grief from him 2 Ki. 4.2 When he put it in their mouths then they spoke and not before they were his words for untill he spoke to their hearts their mouthswere shut up end they remained silent till the Word of the Lord came there was neither voice nor hearing in truth what he spoke they uttered and when he was pleased to be silent they were forced to be mute 5. The prophesies did but open a passage for him and the whole of them had a tendency to him the Law in all its Ceremonies and in all its precepts doth but lead us conduct us point out Christ unto us it hath no Language in it but Christ in it's Condemning power it is a harsh School-master to drive us to Christ Gal. 3.24 The Gospel hath the self same end viz. To bring us to Christ he stands as it were between both Testaments the Prophets behinde him Call but to touch the hem of his garment and come under the skirt of his apparel the Apostles before him call upon men to imbrace him in their arms by faith joyfully and he himself in their mouth utters but what he delivered in person Come unto me all ye that labour Mhtth. 11.28 6. They are his words in respect of that power and that Commission he gave to holy men to write and teach them he gave the Apostles power to preach and a Commission to teach all Nations Matth. 28.19 It was he that took the Apostles from their other Callings and gave them authority to teach what ever he had commanded They did nothing untill he gave that power and assoon as they received their authority from him they began that heavy though holy Imployment 7. In regard of the publication and promulgation of them whatever was spoken was spoken in the name of the Lord all was preached in the name of Christ they desired to know nothing more then Christ they called upon men to believe in Christ they baptized in the name of Christ not by their own power or holiness but in the name of Iesus Christ of Nazareth did they work their miracles Acts 3.6 It follows then that the whole Scriptures in what way soever delivered whether by vision inspiration dreams by signs by voice by writing by Urim and Thummim by men or by Angels by Prophets or Apostles for God spoke divers ways to our Fathers Heb. 1.1 All of it and every part of that All is the word of Christ which we must have to dwell in us for the words are Imperative Imperativo praceptionis a duty that we are to avoid then and shun him that would seek to turn us from the Faith of that word here enjoyned The Apostle is pleased to call the Scriptures the word of Christ rather then the word of God for this probable reason At this time these Colossâ—ans were infected and in danger to be drawn to the old Rites and Ceremonies of the Jewish Church by self-seeking men who desired them to look back to the word wherein indeed these things were written Col. 2.16 but now since he exhorts them to the studie of the word of Christ he foresees and knows that by the word of Christ they shall learn that all those Ceremonies were but as shadows and since Christ is come not binding for which cause he chooseth rather to call it the word of Christ that those Hereticks might not take any advantage to corrupt them which they might have done if he had said the word of God From this we might draw many inferences we shall at this time collect two one concerning the Ministers of Christ the other to all the Professors of Christ. 1. Concerning the Ministers of Christ. Let them not hereafter be afraid of man nor of the son of man let them be bold to say to any offender Non licet tibi with Iohn the Baptist It is not lawfull for thee Mat. 14.4 Let their faces be strong against the faces of men their foreheads strong against their foreheads that they be not dismayed at their looks Ezekiel 3.8 9. the word is not theirs but the Lords Let the word of God be spoken with boldness Acts 4.31 Christ speaks as one that had authority Matth. 7.29 and he hath given authority and power to his servants to charge men to their duty 1 Tim. 6.17 where God threatens sin they must not be afraid to pronounce punishment The Lord God hath spoken who can but prophesie Amos 2.8 As they are to preach it with Authority so let them study it constantly where shall the Ambassadors of the most High know the will of their great Master but here Till Christ come let them give attendance to reading A Minister must be a man apt to teach 2 Tim. 2.24 And it s this alone that can fit him for that function In these lyeth the substance and matter of their Commission therefore they must be looked into studied upon 2. To all the Professors of Christ to all that name the name of Jesus let them freely hear me touching these two particulars 1. Let none of them trust believe or depend upon any new or immediate Revelation for his happiness there are in this Age many that trust to those raptures of the Spirit as they call them and will have no other word dwell in them then that word that the Spirit within suggests within casting aside and refusing the Scriptures as useless and unnecessary because a word without But I hope you have not so learned Christ. We shall carry a small time upon the search of that Spirit pretended to trying it by the Scriptures the touchstone of truth and we shall see if those breathings of the Spirit be different from the blasts of the Prince of the power of the Ayr that rules in the children of disobedience 1. It doth not those things that the Spirit of God should do not to insist upon particulars there were three general Acts that Christ promised his Spirit at his coming should perform unto Believers and this Spirit that goes abroad in this Age performs none of them as may appear by a rehearsal of the severall acts themselves 1. Was to bring to remembrance what ever Christ had spoken Ioh. 14.26 This was to be his work then and his work with all believers is the same now what Christ hath taught what Christ hath spoken is the Spirit to bring to remembrance which he will send That Spirit therefore that teacheth and puts that in the minds of men which Christ never spoke cannot be that spirit sent of
him but such doth the spirit that in this Age is pretended It calls down prayer it will not be guided by Scripture not live of the Gospel nor according to Law they will have no ordained Ministers they will not own Magistrates thrust Sacraments out of the Church make Ordinances in their power depend upon the merits of men take singing out of our Christian Temples preaching up new revelations and that they only are the Saints that heed least the Scriptures that it is only formal or Antichristian to crave a blessing before meat that none are baptized but such as are dipped to curse revile slander those that are set apart by Apostolical Tradition for the preaching of the Gospel c. This is that that Christ never taught and therefore it is not his Spirit that brings them to our remembrance 2. The Holy Spirit of God was to glorifie Christ Iohn 16.14 that Christ that was then with his Discsples that was born of the Virgin Mary that Christ that was to suffer at Ierusalem was he to make glorious that Spirit now amongst us casts contumelies and scornfully speaks of that Christ under the notion of a Christ without us Its seeks its own glory and bears witness of it self its whole aym is to invert the Divine dispensations by slighting that Christ crucified upon the account of being without 3. He was to shed abroad the love of God in the hearts of Believers Rom. 5.5 that is the apprehension of the love of God a sense of it a feeling of it from whence comes love joy and peace Now the spirit that some pretenders have is a contradistinct spirit from this for by their trembling quaking foaming it appears that the sense of the love of God is not shed abroad in their hearts but of his wrath those strange and monstrous actings proceed rather from wrath indignation and anguish and indeed if gnashing of teeth be a picture or fruit of Hell we may know whence that spirit comes that carries men forth into those distempers 2. The Spirit of God is a Spirit of Union and of Agreement that ever speaks and agrees with it self In no place doth it really oppose or contradict it self it leads all men into one kind and way of truth how distant soever they be from one another but this spirit that goes abroad in our Age never appears in one shape it speaks this in this mans mouth and contradicts is again next day In this mans mouth it threatens hell in that mans mouth it says there is no hell it says that it is a decent thing for a woman to preach the same spirit calls down all preaching in another here it throws aside the Law there it throws away the Gospel there it throws away both here it is for a Christ within there it affirms there is no Christ at all by its cloven foot you may discern whence it came 3. The Spirit of God teacheth honourable and glorious Doctrine such Doctrine as made the highest in the earth bow their necks to receive the same the whole Army of the Philistâ—ms even of those Heathens that persecuted the Doctrine of the Spirit of God was overcome by the noble Army of the Martyrs the more it was afflicted the more it grew and went over the world like a Sea overflowing the banks of all Penal Laws Kings became its nursing Fathers and Queens its nursing mothers The Doctrine that this Spirit teacheth is a Doctrine of Reprobation Reprobated silver hath God called it his providence and power hath crushed it always suppressed it and hath only given Satan a little power for the Tryall of his Church but never gave him all his chain to destroy Their Doctrine was never on a Candlestick their house was never on a mountain to bring all Nations in into it God kept it under that it never yet said So would I have it How hath the same Gospel we teach run over the world and that without garments rolled in blood and hath been beautifull and glorious But this spirit hath attempted indeed but stopped tryed condemned cast out Never was there a Kingdom Country Parish nay scarce a house that this spirits Doctrine or Doctrines rather was ever received in These things considered let not the Professors of Christ depend upon those seducing revelations but to the Scriptures the foundation of the Doctrine of the Prophets and Apostles But 2. If the Scriptures of the Old and New Testament be the word of Christ let none of the people sleight it it is that which Christ hath spoken to be the Rule of their lives tryers of their thoughts and measure of their actions if thou be of the houshold of faith thou art upon that foundation whereof Jesus Christ is the chief Corner-stone Eph. 2.20 All you that build must be squared fitted and proportionated to this Corner stone which can only be done by this Word of Christ and therefore it is not to be slighted Now the Scripture may be slighted divers ways 1. When it is regardlessely heard when Gods message is delivering for the good of a mans soul by Gods servant thereunto appointed to have an irreverend or unseemly carriage shows they put no high valuation upon it to be drowzy or sleepy when God is holding forth our duty or his own greatnesse our sins and his Justice is a great sign of irreverence and may provoke him to thrust us out of his presence for it is not a slighting or contemning of man who reads it or speaks it but of God who made it and enjoyned it 2. When it is scoffingly used when men make Scripture to be the bottome of Jests and Jears the Subject of their profanenesse or Object of their mirth When the Prophet called the Burthen of the Lord the people answered him in scorn the Burthen of the Lord the Burthen of the Lord. Ier. 23.33 34 35. or as Iulian that would smite a Christian on the one cheek und then bid him turn the other as his Lord and Master directed The Scriptures were not written to make men laugh but to make men wise unto salvation 2 Tim. 3.15 they were sent into the word by God to instruct men how to demean themselvs without offence towards God man Act. 24.16 it ought only to be imployed to that end It is not safe jesting with edged Tools so neither is it safe to sport with the two edged sword of the word of God This is holy ground let us be afraid to sin upon it least the owner of it Mock when eur fear cometh and laught at our calamity Prov. 1.26 It is in it self a high provocation of his Majesty contempt of his honour and a diminishing of his greatnesse in the sight of men 3. When it is heedlessely forgot if a mans servant should not do the thing commanded und excuse himself from his forgetfulness it would not reprieve him from his masters anger How shall God be patient when his precepts and word are
is he desires not its company for that would set him on work and he loves not that though it were to work out his own salvation 4. Infidelity There is a Spirit of unbelief in men and that mightily opposes and keeps out the Word Heaven is not so beautifull in the conceits of some nor Hell â—o hot in the opinion of many as men make them to be they do not believe but that it shall go well with them in the latter days though they continue in wickednesse they conceit that they shall stand in the Congregation of the Righteous though they here sit in the Seat of the Scornfull like Lots sons in Law Gen. 19.14 The Scripture they think but mocketh when it holds forth Justice against the least sin and transgression and this makes them regardlesse of its acquaintance and carelesse of the studying of it They esteem it not as they should because they believe it not as they ought nor value it according to its worth 5. Wilfulnesse The Jews would not come to Christ that they might have life There is a Generâ—tion so pure in their own eys that they despise prophesying and speak evill of the means of salvation They will not be gathered together but separate themselves The Scripture if we believe these is unto them no use They are so pure perfect that its company they need not its Coâ—nsels they want not and for its threatning they care not being thus resolved they cast it from them as an unnecessary thing and empty shaddow They can read without this Fescue and write without this Copy and come to Heaven without the Scripture c. 6. Haughtinesse or pride which is either Natural or Spirituall 1. Naturall It is below some to be holy it stands not with their grandeure to be Religious their honour lies at the stake and they must revenge flesh and blood cannot indure such affronts as he hath cast upon him Scripture would have him be humble meek patient long-suffering Gal. 5.22 and this man hates all 2. Spirituall Nothing can be taught this man but what he knows already he is as wise to salvation to every good already as all the Preaching of the World can make him what they know he knows also nay possibly the Scripture is a poor dish for him he can live without that milk walk without that crutch swim without those bladders they leave the Scriptures to bring up the feeble and the tender they will walk before to meet the Lord by Revelation and let them go for I here purpose to part with them SECT VI. The Sixth thing we promised in the opening of the Doctrine was to draw some Corolarier which shall be of Information and of Dioection I. Information And that 1. Of the necessity of having the sâ—cred Scripture in a known Tongue It cannot dwell Richly where it is not understood a strange Language cannot edify the soâ—l that hears not how shall the Lord be praised served and worshipped by him that cannot understand the Lords meaning If the Trumpet give an uâ—certain sound who shall prepare himself to battel â— Cor. 14.8 So likewise you except you utter from the Tongue things easie to be understood how shall it be known what is spoken The Scripture ought not to be kept from the people by keeping it in an unknown Language Sacrilegious therefore is the Church of Rome for so doing It ought not so to be For 1. The Prophets and Apostles that were the writers of it writ it in Tongues then known and common to every Nation did they Preach and write in that common vulgar tongue then in use in that Nation 2. They are to be the Spiritual weapons for those that receive them The Scripture is the Armour of a Christian Ephes. 6.17 his Armour is to be by him to secure him at all times against his Enemies that are always watching an opportunity against him 3. There is a generall precept for all Christians to search them Iob. 5 29. Deut. 31.11 This command is not only for Scholars but for the whole company of Believers every one singularly and all of them universally are to search the Scriptures they must therefore be in a Tongue and Language that they can understand 4 It is against Common equity and justice When Modecai wrote Letters to the hundred twenty and seven Provinces Est. 8.9 He write unto every Province according to the writing thereof and to every people after their Language and ought not the mind of God and the gospell of our Lord be made known to all according to their severall Languages its but equity that people understand those Laws they are governd by especially when their lives are in hazard as the case was then with the Jews but most of all when mens souls are in hazard as the case is now with the Romanists But let me not wrong Rome she lately consented since necessity drove her to it to allow Bibles to some in their Vulgar Tongue yet prayers to be made Sacraments to be delivered to a people Church or Congregation in a tongue common that is in any save in the Latin is no lesse sin at Rome then blasphemy making the poor people at those Ordinances pâ—â—take of that that they have no knowledge of From their practice in this dissent the Reformed Churches and the Church of England Article 14. the Article it self is this Art 24. of the Church of England It is a thing plainly repugnant to the word of God and the custom of the Primitive Church to have publick prayer in the Church or to minister Sacraments in a tongue not understood of the people 2. This informs us with what spirit they are possessed that contemn or flight the Scriptures and tread it underfoot as unsavoury salt counting it an unholy thing Must the word of Christ dwell richly in all How is it that many scorn it all That spirit that is in them sets its face against that Spirit that the Scripture was written by therefore we may know whence he came but of these c. 2. Direction Seeing how necessary it is that the word of Christ be known and received it is expedient to direct the Christian to walk in that Road where the word of Christ is to be found that he may bring salvation to his house The Direction shall be general to follow or practise four things which are four Ordinances of God contemned and slighted in this Age though they be necessary means of the words indwelling and the power of God to salvation the Directions are these 1. To read the Scriptures 2. To hear the Scriptures 3. To confer about the Scriptures 4. To sing some part of the Scriptures Which being practised by the watering of his grace that worketh all the good man shall bring forth of his treasure things new and old his leaf shall never wither nor be shaken with the blasts of persecution nor blusterings of Hereticks or Seducers which is the cause and ground of
Iob as a double motive unto perseverance a circumstance no Parable is at tended with so long after the Parable made how often do we hear repeated the story of the rich glutton where or in what place do we hear the story of the prodigal urged in the Epistles Now Iob being alive and his Tragicomedy upon the stage before or in the time of Moses which must be the time of Iobs living in regard Iob sacrificed in his own land which he ought not to have done neither would God either before or at that time have accepted any sacrifice but in Ierulalem neither ought Iob to have sacrificed at all whether there or in Ierusalem since he was no priest besides in those pâ—ssages of Gods dispensations towards men used much in this book something would have been spoken of those wonders of those Laws that God shewed and gave his people Israel of which there is not one syllable for Iames then to bring Iob as a pattern of patience â—o long after the troubles of Iob is a clear demonstration of its verity The words of the Apostle are these Iames 5 10.11 Take my Brethren the Prophets who have spoken in the name of the Lord for an example of suffering affliction and of patience behold we count them happy which endure Ye have heard of the patience of Job and have seen the end of the Lord that the Lord is very pittiful and of tender mercy shall we imagine that the Apostle would be so far forgetful of the evil consequences of this arâ—ument as to urge it if it had not been without exception For perswading them to give heed to the Prophets who suffered and make them our example and in naming of them who had suffered really to hold up one who was a meer shadow a seigned history a Iob and tell the world how he suffered and how he endured because might the people say he never felt do we think that he would have let pâ—ss all those that truly were afflicted and hold up one that never was But why would he say that they had seen the end of the Lord as concerning Iob when they might answer Iob had never a beginning Nay he concludes that they by Iob might see that the Lord was very pittiful and of tender mercy which had been a very mocking of God had not that history been real For what object could that Chimera be of pitty what provocation for the Almighty to be tender of that man who was never born never breathed 4 It hath been looked upon as real history and no Parallel in all the Churches of God the Iews in their generations looked upon it as a true history and not a fiction the Church of Christ in the times of the Apostles eyed it never as a Parable and therefore in this age we should reverence it as a truth and esteem Iob for a Holy Saint and patient sufferer Quest. 9. Whether there be any difference between the old and new Testament and why the Scriptures are called a Testament In Scripture the Old and the New Testament are often opposed the one to the other the Old sometimes signifying that covenant of works or that of the Law as Ier. 31.31 and sometimes again that covenant of grace made with Abraham and in him to all his seed In this sence doth the Question take the Old Testament and by the New that covenant of grace which God in Christ made with believers is signified now these two insubstance are one and the same agreeing 1 In their Author they were both made by one and the self same God he that was the Lord God of the Hebrews is Lord God of the Christians 2. In their Mediator the same Christ that we believe in they believed in the same Lord Jesus by whose blood men are reconciled to God was spoken of by the Prophets 1 Pet. 1.10 3. In the parties the Old Testament was made with Gods own people his chosen ones this New is made with his people now 4. In the issue or end Eternall life was the Reward then so it is now glory and the enjoyment of God peace and safety in Abrahams bosome then was the reward of a Righteous life the same now the same Heaven for duration for happinesse was proposed to believers which is now In these substantiall things no difference between the Old and the New Testament but they are one and the same to all intends and purposes and are not divided in the substance but in the manner of the Administration of the same they are different As 1. In their extension the old Covenant or Testament was made with one single man family or Nation At most it was confined in the borders of Israel They only were the people of God but now the New is enlarged over all It is taught to all-Nations Act. 13.47 2. In the clearnesse the Old Testament held out a Mediatour and eternal life under typs as offerings and washings and divers sorts of cleansings now the New Testament holds out Christ the sanctifier and puriâ—ier of the soul clearly and fully and eternall life most evident and plain 3. In their Seals the seals of the Old was circumcision and the Paschal Lamb he that would have eat of the Passeover must first be circumcised The Seals of the new are baptisme and the Lords Supper and he that would eat of our bread and drink of our cup must first be washed with our water 4. In their easinesse the Law was full of Cermonies yea so full that it is called a yoak which was not able to be born Act. 15.10 they were to do so much duty put to so many journies three times every year to Ierusalem from all parts of Iudea they were at so great charges that the Church might very well be said to be in bondage Gal. 4.25 Now the yoak of the Gospell is light and easie Matth 11.30 5. In their duration Many of those Laws that God gave his people were to passe away being only for a time but the Laws of the New are all binding and can admit of no alteration untill all things shall be dissolved But let us come to the second Part of the Question Why the Scriptures are called a Testament That the Scripture is called a Testament is clear Heb. 9.15 with this difference that the Law is called the first Testament and the Gospell the New not that it is of a distinct natâ—re from the Old or the first it is called only new in regard of the pâ—blication of it to believers being delivered and taught in another way and by other means then the first as without shadows and dark types by Christ a Son not by Moses a servant It was writ upon tables of Stone this upon the tables of the heart which makes it look as it were a new thing when for substance it is the same with the other It 's called a Testament 1. In respect that it is the last will of
but vastly differ in the manner of keeping these days as also in other points touching those days For 1 The Catholick Church performes worship or makes prayer even in those days to God alone whereas that of Rome offers supplications petitions intercessions to those Saints in whose days they are performeing that or any other holy service 2 The Catholick Church keeps feasts for no Saint but what she is sure had a being and once were and keeps no day but upon good and real grounds now that of Rome hath days observed and prayers made to those whose very being not without just cause are called in question It is very much to be doubted if ever there were such a man as Saint Christopher or Saint George or such a lady as Saint Kâ—therin or how can they know that Iosâ—ph the supposed Father of our Lord was a pious confessour or that Lady Anne was mother of the virgin Mary Who was he that told them that the virgin Mary never dyed but was taken up to heaven alive Aug. 15. and therefore that day must be in red letters in the Roman Almanack and on that day prayers must be made to her This is not to serve the Lord Christ the days that the Catholick Church keep are such as have in them a real truth and not legendary vanities 3 The Catholick Church keeps no days in memorial of Saints but those whom she knows to be good they were not only men but good men whom she honours with a day now in this the Church of Rome also fails she hath not only days in remembrance of them that never were but dayes in memoriall of them that never were good Thomas Becket must be Sainted and given to the Christmas holy days by way of augmentation and yet his religion purely consisted in rebellion and being an arch traytor deserved to be preferred in another sort and as we pray to Saint Feriol for geese to Saint Agatha for sore breasts to Saint Giles for Children to Saint Hubert for dogs to Saint Iab for them that have the pox to Saint Kathern for knowledge to Saint Orilia for the head arch to Saint Russin for madnesse to Valentine for the falling sicknese so we must pray to Bâ—cket for sinners when if stubornesse be as iniquity were he in a capacity to be bettered by prayers supplications ought to be made for him yet poor souls are taught to pray Tu per Thomae sanguinem quem pro te Impendit â—ac nos Christe scandere quo Thomas ascendit The like might be sayd of many others 4 The Catholick Church she loves useth and enjoyneth those days to be observed as meanes conduceing to the good of men and no further no what ever day be enjoyned by Rome were it Beckets or Leola's they must be observed as part of divine worship binding the consciences of men to the observation of them though but of humane constitution in themselves and often times fictitious in their nature Quest 2. Whether the Festivalls appointed by the Church of England may lawfully be observed Those solemnities established by law in the Church of England ought not by any that is compos mentis well in his wits to be spoken against for they appear in many respects to be lawfull and usefull 1 From that countenance God gave to those feasts Instituted by the Church of the Jewes under the Law the the days of Purim was never spoken against and that seven days feast of Iudas Maccabeus his institution was graced by our Saviours observance shall they and may they appoint days to worship God in for temporall mercy and not be blamed what hinders then but that the Church of England may appoint days to return thanks for spiritual mercy shown to her in common with the whole Church of Christ on Earth 2. From the nature of that worship she in those days performes though the day may be denominated from a Saint or kept in remembrance of one yet the prayers she offers up are purely to Christ the Gospel she reads is the Gospel of Christ the bâ—ead she breaks is the communion of the body of Christ and nothing is done in way of worship but what is agreeable to the rule of Christ and will of Christ. 3. From that opportunity that they put into the hands of such as hunger after spirituall food they may by these often hear the word of the Lord receive the Sacrament instituted by the Lord as a memoriall of his death untill his second coming and what ever ordinance they take most delight in or receive most refreshment by of that they have abundance in the using of those dayes instituted by the Church 4. From that profit that would accrew to the poorer and weaker sort of people to them those days would be a Catechisme upon the feasts of the nativity to hear of the birth of Christ and afterward of his circumsion and then of his passion and then at Easter of his resurrection and then of his ascension and then of the spirits descension and so forward this might being taught upon those dayes be of very great consequence to all Christians especially to those whose understandings are not ripe enough for high contemplations in subjects of this nature 5 From that power that the Church hath to ordain fasts and dayes of humiliation which is granted we may draw her power to ordain feasts and dayes of thanksgiving which is the thing doubted but of the power of the Church in such cases we have spoken in another place 6. From the doctrine of reformed Churches Confess of Helva Art 24. of Bohem. Art 17. which Churches deliver their minds thus that of Helvatia says Every Church doth choose unto it self a certain time for publick prayers c. it is not lawful for every one to overthrow this appointment of the Church at his own pleasure and if the Churches do religiously celebrate the memory of the Lords Nativity Circumcision Passion c. according to Christian liberty we do very well allow of it The Church of Bohemia says thus Many of the ancient Ceremonies are retained among us at this day of this sort be many appointed for feasts and holy days c. such as Christs nativity such as be dedicated to the Apostles c. chiefely of those Saints of whom there is mention made in holy Scripture all these things are done of us that the word of God may be taught and that he may be glorified among us c. the same teacheth the Church of Ans. Art 4. The ignorant must or may learn that the observation of those dayes is no superstitious observation of days condemned in Gal. 4.10 for with the Atheist there is neither good luck nor bad luck supposed to be in them neither with the Papists are the consciences of men tyed to them It is no more a sin to observe such times as the Church teacheth then it is will-worship to observe noon for dinner time or to open a shop
In respect of its activity and singlenesse In cathechizing there are some called out for assistance the catechist hath not all the work but in preaching there is no second to assist that is a taske wherein none claims a share wherein none are co-workers but the preacher himself is the sole agent and efficient 3 In respect of its object and partys preaching reaches to all persons old or young knowing or not knowing high or low now catechizing is properly for the ignorant and unlearned 4 In their subjects and actions preaching is peculiar for the ministerial function catechizing proper to none but common to woman and man no sex but may have hand in this exercise of catechizing and no person is a tyed to it Quest. 2 Whether preaching be to be preferred before Catechizing There is a generation that supposes if a minister spend one half of the sabbath upon catechizing that it is through idlenesse and sloath whereas if Catechizing be soundly performed there is no labour nor study saved yea possibly more undergone Others again would make no account of preaching holding that a proper dish for a feast and not for ordinary fare conjectureing they are not blame-worthy if the ordinance of catechising go forward In humble submission it is thought they are both out of the way and besides the truth It is not safe to make the ordinances strive with each other or one to jostle out another to the purpose in hand let us distinguish of places and of persons 1 Some places are rude plaine and ignorant without much travel we may fall into country parishes whose ignorance is so grosse that it is incredible there Catechizing may be of much use and though they love it not it may do them most good 2 Some places are more orderly civil and knowing there may be populous places and parishes in which generally the people may be knowing and by reason of schooles and other advantages Catechizeing may go forward without much troubling the Minister In which places there is no losse if it yeild to preaching especially on the sabbath day lest the genrality of the people make no account of their assembâ—ing together And as touching persons there are men whose parts and genius are not fit for Catechizing their excellency may ly in preaching others there are whose excellency may ly in Catechizing the fewnesse of ministers craves that that be done by which their genius and parts may do most good in the Church of Christ yet by experience I know shortnesse of dayes infirmity of body c. must and will cut one short the preheminence therefore is to be given to preaching for 1 That is the most powerfull way for the convincing of sinners the strength of reaâ—on and the force of application in a Sermon are powerfull meanes for the opening of the heart of man and causing him to see his errour which would from a Catechist be Improper 2 That was cheifely the practise of Christ and his Apostles he and they both went into the Synagogues and taught the people expounding Scriptures and setting them home to the eares and consciences of their people 3 Preaching is of most general concernment there are sins of the age and times wherein the Catechist may faile but preaching disclaiming these detecting those is most profitable there are providences sometime sad and sometimes cheerfull which is to be observed and noted and people taught accordingly these oftentimes may not fall under the cognisance of a Catechist and if they should he would put a block in his own way and give occasion of stumbling to them for whose sake Catechizing is most uâ—ed Moreover preaching extending it self largely meets with the tempers sinnes dispositions of most whereas a Catechisme t ys up and limits the Spirits of him that teacheth by it that he can reach but a few if any his office being only to lay down the truth touching some head of divinity to convince the understanding and no more 4 It puts a greater chearfullnesse in the spirits of the most knowing to come to Gods service when Christians have been in the days of their minority trained up in that way by question and answer To be kept continualy to it might flat their appetite and blunt the edge of their devotion especially in publick places where by relation in former times when Catechizing swallowed up preaching halfe the sabbath was loosly not to say prophanely kept and spent the Ministers gifts may not be for that service nor his parts though otherwise eminent for such teaching which may in time breed a slighting of him among his own people what gifts God gives to teachers by which they may most advance the end of teaching which is the edification of the Church those ought to be most exercised by them and by this rule men may know what is best to be done CHAP. II. Of Preaching WE come now to that ordinance which is the power of God unto Salvation though some in this age account it foolishness and vanity In this ordinance we shall see 1 The nature of it 2 The manner of it 3 The necessity of it 4 The ends of it 5 Resolve some Questions SECT I. This ordinance of preaching by which men are saved if they keep it in memory 1 Cor. 15.1 2. may be thus described 1. It is an opening expounding or unfolding the meaning of the Holy Ghost in Scripture 2. According to Scripture 3. And applying it for the edification of the Church or perfecting of the Saints 1. It is an openning expounding c. of the meaning of the holy Ghost in Scripture That the Scripture is the mind or meaning of the Holy Ghost is blasphemy once to be doubted Heb. 3.7 Acts 1.16 2 Pet. 1.21 and his expressions are sometimes so lofty and at other times so dark that the understanding of man is naturally ignorant of his purpose yea when highest not able throughly to apprehend his meaning Man may read all day at night lye down upon the restless bed of uncertainty not understanding the nature of the thing read Now preaching unfolds it expounds and interprets it gives the sence and meaning of the Spirit of God in it by which the hearts of the Elect are turned from the world unto God Acts 19.19 and made to burn towards God Luke 29.27 32. and go towards heaven with rejoycing Acts 8.35 39. 2. According to Scripture There are those that will expound the Scripture by their own fancies and make the Holy Ghost by an irreverent compulsion speak that which he never thought but what they would have others to believe such were the Pharisees of old Mat. 5. and such are our upstart Preachers now who assoon as they find some portion of Scripture that they can coulourably wrest for the defence of their own fancies immediately cry to their Proselites Rejoyce with us for we have found c. and where any appears that is not so easie to be drawn by the wier of their
death unto the soul. It is not sufficient for the nature of a Sacrament to affirm there is ground for it in Scripture so a faâ— may be a Sacrament Matth. 3.12 but that the sign be appointed to signifie such a thing and to that appointment a blessing annexed yeâ— though we finde most of these in Scripture and appointed to be done yet never as Sacraments but as discipline proper for the Church Heb 6.2 and order to avoid confusion in the Church Acts 13.3 and that fornication might be avoided by the Members of the Church 1 Cor. 7.2 and as an extraordinary sign of an extraordinary cure by the Elders in the Church Iames 5.14 As touching pennance there is nothing of that in the least as it is used by Rome spoken of to the Church 2. They are not proper nor peculiar to the flock of Christ. Sacraments of old and now were given onely to the people of God and by receiving of them are men known to have a relation to him but Marriage one of the five is common to the Christians with Turks Iews and Heathens marriage we â—â—n as honourable in all but since there is neither sign of it nor form of it instituted by Christ the Catholick Church dare not make a Sacrament of it 3. Sacraments are common to the people of Christ we shall alwayes see those Heavenly ordinances enjoyned to all that are Members of the Church but now this Sacrament of Ordination they confine it to the priesthood onoly of this the people of God and Saints under the Gospel cannot all be partakers particularly women Ordination indeed is an ordinance of God and so is Confirmation but neither of them Sacraments It is worth observation that this Sacrament of order hath seven degrees in it the lowest of which is to be a Porter in the house of God and the Highest is to be a Priest between whom there is the Exorcist the Lector the Aoâ—lâ—te the Subdeacon and the Deacon all which degrees are made visible signs by which grace is conferred on the partaker so that in truth they have in all fourteen Sacraments nay by some of them they are owned as Sacraments Et dicuntar hi ordines Sacramenta quia in eorum percepâ—iene res sacra id est gratia consertur egregiè dicis Domine Lombard quam figuranâ— qua ibi geruntur so that if they want real or inward grace it is not for want of visible or outward signs but twelve of their Sacraments having neither outward Element prescribed nor form nor blessing nor promise made to them as such they are rejected and the Church that teacheth them is condemned Touching the Sacrament of Extreame Unction the very rehearsing of its form and manner which are not at all instituted by Christ is sufficient confutation it is this When the sick party is just upon deparâ—ing the Priest usually or in case of necessity any other Person for it is dangerous to dye without it takes Oyle hallowed by a Bishop and annoints the sick Person upon the eyes ears mouth nose hands and feet using this form of words Indulgent tibi Deut per istam sanctam unctionem which possibly the sick man may not understand suam piâ—ssimam misericordiam quicquid peccaâ—um permissum c. God out of great mercy and by this Holy Oyle forgive thee thy sins committed by thy eyes ears mouth nose hands and feet All the Angels Archangles Patriarcks Prophets Apostles Evangelists Martyrs Confessors Vitgins Widdows Infants heal thee He that finds that text of Iames who was but a servant in the Lords house Iam. 5.14 upon which this practice is grounded shall not onely see a vast difference between the anointings but may easiely perceive than a Sacrament as they would make it is not there intended 4. They are generally condemned by the reformed Churches of Christ in the Articles above mentioned and of the Church of England Art 25. the Article it self is this Art 25. of the Church of England Sacraments ordained of Christ be not onely badges c. as before There are two Sacraments ordained of Christ our Lord in the Gospel that is to say baptism and the supper of the Lord. Those five commonly called Sacraments that is to say Confirmation Pennance Orders Matrimony Extreamâ— Vnction are not â—â— be counted for Sacraments of the Gospel being such as have growâ— partly of the corrupt following of the Apostles partly are states of life allowed in the Scripture bâ—â— yet have not like nature of Sacraments with baptisme and the Lords supper for that they have not any visible sign or Ceremony ordained of God Quest. 6. Whether the effect of the Sacraments depend upon the worthiness of the Minister The Church of Rome makes the being of the Sacrament depend upon the Priests good meaning and his true Latine and some among us would have the effect or fruit of the Sacrament hang upon the Ministers holy living concluding that baptisme either wholly null or in part void that is â—administred by an evil or scandalous person but both are besides the truth For 1. Sacraments are administred onely in the name of Christ from him they have their power by his authority according to his word in his name are they they dispensed and therefore their efficacy depends not upon the power of any created being 2. Sacraments under the Law depended not upon the merits of the Minister Circumcision was a token of the Covenant and was equally in that respect a visible sign powerful in it self to declare the circumcised to be one of Gods people and give him an interest to the priviledges of the Sons of God who ever it was a good or bad Officer that cut off the foreskin therefore baptisme now is of force for the same use howbeit a scandalous Person apply it 3. By this we should never have certainty of a Sacrament there is no man but hath sin more or less in him and so according to his sin the Sacraments would be more or less ineffectual however in all there would be some hinderance and since the heart of man is deceitful we might call in Question our baptisme for he might be an hypocrite that is a notorious sinner that baptized us Without Question this doctrine was never so much sown without assistance from Rome whose doctrine in this particular is near to this in regard that she makes the Sacraments to depend upon the intention of the giver the people must either doubt at all times or act implicite faith for ever according to her tenents And he that is of the judgement that Sacraments depends upon the merit of man as it derogates from Christs honour so it takes from the conscience all peace and settlement why shoâ—ld I prepare for the Lords supper since all will not availe me if the Minister be not Holy and we can never be perswaded of the great benefit of that ordinance nor receive comfort from it sin being in the best 4. The
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
initiatory Ordinance of Baptisme to extend to the Infants of Believers under the Gospel though he did to those under the Law but leaves them and hath no more to do with them then he hath to the seed of Infidels and Heathens God would not without question have left his Church in so great and necessary a point as Baptisme without instruction if it had not been his Will that the seal of the Covenant should be as large now and extend as far as it did then Let the Scriptures be searched and the Bible exactly veiwed with the most piercing eye and it shall never be able to find that Text that abridgeth or straightneth the Covenant made under the Gospel but every way shall be found at large as that under the Law which reacheth not to Abrahams person onely but also all his seed To say that the Covenant made with Abraham was onely temporal or carnal that is that Canaan should be his and Circumcision sealed that brings dishonour to the faith of Abraham and tends not to Gods honour or glory that he should onely regard his people so far as to give them a Land flowing with milke and honey and assure them of that by Circumcision but that he was their God to save them any more then he was the Aegyptians never to give them a sign seal or assurance takes away abundance of that comfort which the Heavenly-minded soul might enjoy besides it is most false for both before and after Moses we know Circumcision was given to many that never did nor never were to inherit the land of Canaan so that Circumcision was a mystical seal of Abrahams faith in God for spiritual mercies unto which ex aâ—nâ—dante by way of Augmentation the promise of the pleasant land was made he eyeing and seeking first the Kingdom of God had that kingdom of this world over and above given to him 10. Infants were typically baptized under the Law 1 Cor. 10. 2. All of Israel both small and great were baptized with the sprinkling drops or shours that fell from the cloud in their passage through the sea this denotes that all the faithful both old and young may lawfully be baptized unto Christ since the type holds forth the Antitype and the one is fulfilled by the other 1 Cor. 10.2 If it be here said that by the same Text we may give to infants the Sacrament of the supper for all of Israel did eat of the same spiritual meat and drank of the same drink it it is Answered infants shall have the Sacrament of the supper given unto them if they can finde no Text that requires any other duty to be performed by the receivers of the one then there is for the receiving of the other 11. The Apostles in their going through the world did baptize whole housholds Acts 16.15 Acts 16.33 1 Cor. 11.16 Now in Scripture the word House implies all within the family even children Gen. 30.30 As soon as Ioseph was born Iacob began to provide for his own house If children in these houses had not been baptized without doubt they had been excepted And it is most incredible in all those families there should be no woman fit to bear children but all prove barren and unfruitful which to prove were some thing a hard taske and until it be proved I may truly conclude that the children in those houses were baptized If it here be said that there is no express mention made of children in those houses we may say again and as truly that there is no express mention made of servants and in some of them not of wives it may be Answered these are included in the word houshold it may be replied children are included also the word house holding forth even them 12. The evil fruits and consequences that follow the denial of this with wise men might be an argument to maintain it As 1. The denying of Original sin the Hereticks acknowledgs that if Infants had Original sin this Sacrament were not to be denied them it being a seal of the remission of sin to hold up the one they must of necessity deny the other and so all infants born of Heathen parents are not holy just and righteous contrary to the doctrine of the Catholick faith which teacheth that by the offence of one viz of Adam judgement came upon all men to condemnation and by the disobedience of one many were sinners Rom. 5.18 19. and also to their own experience who see death fall even upon the young as well as upon the old which is the wages of sin Rom. 6.23 2. The denying of Scripture consequence the Anabaptists because they can finde no express Text for infant baptisme therefore they deny it the Bedalists upon the same reason deny the Godhead of the Holy Ghost there being no direct place in Scripture pronouncing that yea by this reason we may charge the Holy Ghost with a notorious untruth Iames 4 5. and by the same ground may deny great and glorious truths as the souls eternal condition as soon as out of the body c. there are many things darkly revealed in Scripture and not to be found but by comparing Text with Text and we finde as good consequence and grounds this way for baptizing infants and better and more sure then ever they shall be able to finde for dipping of men and women as by the argument above given may be discovered 3. It is the usual trap-dore unto all error when men begin to Apostate from truths of grand concernment they usually begin to quarrel with this denie first their own infant baptisme and then how or rather whether are they not hurried with every wind of doctrine This is a Catholick principle a foundation stone a fundamental truth Heb. 6.2 he that falls from it it will fall upon him and break him to pieces how many thousands have perished upon this in our dayes and how many souls are run into perdition by falling from all truth that at first but quarrelled at this The very final obduration and hardening of the hearts of many that but fell first from this in our dayes is an evident token that God hath branded this sin that it might appear a Capital offence against his Majesty 13. The reasons that the seducers give for their denial of this are false and insufficient and maybe reduced to three chiefly 1. Because it is said teach and baptize all nations Math. 28.19 therefore none are to be baptized say they but such as are taught which infants cannot be to which as before hath been spoken we may Answer that not teaching but make Disciples is our Saviours word baptizing and teaching them c. And it is to be wondered at that they will leave his words Why our Translators Englished that word Teach as I have no sure knowledge of it so for the present I have no purpose to han dle it Of this I am sure that our Saviour with his own mouth
receive the seed upon good ground thus to know is only Life eternal he that thus knoweth shall no longer be called a Servant but a Brother a Sister and a Mother to Christ Iesus Matth. 12.50 SECTION II. THe next thing to be opened is to discover what it is to be well acquainted with the holy Scriptures this appears by what hath been already spoken yet for further demonstration to be acquainted with the word of Christ is 1. To know it from all other sayings of the world we are to know the very face of Scripture in the greatest croud of the wisest Sentences and know it from all the wisdom of the gravest Fathers For 1. We cannot otherwise reverence it as we ought we are to tremble at the word of God Isa. 66.2 There is such a Majesty in the word that we are to esteem the very feet of him beautifull that brings it when the voice of God soundeth in our ears if we cannot discern the Royaltie that is in it we are not like to esteem it as we ought or as God requires 2. We cannot otherwise believe it as we ought by not knowing it we may be drawn to doubt of the truth of it in discourses while men are dehorting from this or that vice or exhorting to this or that duty and intermingling either threats or promises the truth of both may be doubted either to the hardening of men in their sin or to cool their affections to the duty 2. To bear it in our mind above all other things in the world our hearts must love it above all see that our thoughts affections our desires our meditations be busied about the nature of it precepts of it promises of it and what ever we forget let us never forget his precepts Psal. 119 93. Let us make it our Companion by meditating upon it all the day ver 97. 3. To make it the Rule of our lives above all other things some walk after the ways of Ierobuam others after the counsel of the ungodly some râ—ns with a multitude to do evil others walk after their own inventions many walks after the flesh others according to the Prince of the power of the ayr the Spirit that now workeâ—h in the children of disobedience But we have a more sure word whereunto they do well that take heed as unto a light in a dark place until the day dawn and the day-star arise in your hearts 2 Pet. 1.19 And as many as walk according to this rule peace be on them and mercy Gal. 6.16 make the word therefore a Lamp unto thy feet and a light unto thy paths and then thou art acquainted with it SECTION III. WE are now to confirm the Doctrine by other places of Scripture in the doing we might muster up Legions of Arguments we shall content our selves with a few such as these viz. Among other warnings given the people of Israel there is one Deut. 11.18 to take heed that they served not other Gods Therefore ye shall lay up these words in your heart saith the Lord and in your soul â—ind them for a sign upon your hand that they may be as Frontleâ—s between your eyes and ye shall teach them your children speaking of them when thou sittest in thine house and when thou walkest by the way when thou liest down and when thou risest up and thou shalt write them upon the door posts of thine house and upon thy gates c. All which put together as laying the word up in their heart and soul teaching it their children always speaking of them it will amount to as much and hold forth the same thing the Doctrine doth We read again Deut. 31.11 12. that men women and children and the stranger that is in Israel must be gathered together That they may bear and that they may learn and fear the Lord God and observe to do all the words of the Law All sorts of persons must hear the Law learn it and observe it Also Iosh. 8.35 There was not a word of all that Moses commanded which Joshua read not before all the congregation of Israel with the women and the little ones and the strangers that were conversant among them Here the above mentioned Law is put in execution and performed by Ioshua no doubt but for the same end which the Lord commanded by Moses which was that they might learn to do accordingly The same did Iosiah 2 Kings 23.1 2. Who sent and they gathered unto him all the elders of Judah and Jerusalem And the King went up into the house of the Lord and all the men of Judah and all the inhabitants of Jerusalem with him and all the Priests and Prophets and all the people both small and great and he read in their ears all the words of the book of the Covenant so did Ezra Nehem. 8.2 3. It is a great charge in the Gospel to search the Scripture Iohn 5.39 and all as new born babes are to desire the sincere milk of the word 1 Per. 2.2 We cannot be ignorant that the man that would be blessed ought to have his delight in the Law of the Lord and in his Law doth he meditate day and night Psal. 1.2 Behold I come quickly saith Christ Blessed is he that keepeth the sayings of the Prophesse of this Book Rev. 22.7 These Laws and Precepts were never yet revoked and therefore they stâ—nd in full force and vertue signifying that it is the duty of all to have knowledge of and to be well acquainted with the word of God the Text it self seems to be Imperative Imperative praeceptionis Let nothing that is let neither Doctrine nor person whatsoever hinder the word of Christ from dwelling in you what means then the bleating of the sheep nay rather the lowing of the oxen in our ears nay rather the barking of Dogs against this Truth Beware of Digs Phil. 2. He that barks against the Scripture against the whole Scripture surely denies that Christ is come in the flesh and therefore is an Antichrist nay denies that there is a God and therefore is an Atheist For 1. It was Gods main drift purpose and intention in sending his Prophets and Ministers Rising up early and sitting up late giving precept upon precept line upon line Isa. 28.10 to have his people know his word and learn his Law 2. It was the end of Christs Incarnation and of his dwelling among men that his words might sink down into the hearts of men and possess their souls and spirits To this end was he born and for this cause he came into the world that he should bear witness to the truth Joh. 18.37 and the word of God is truth 3. It was the end of the Holy Ghost 〈◊〉 Inspiration when he inspired the Apostles in preaching and writing was it not for this that men might be saved by believing and obeying I write to you little children saith the beloved Apostle c. I write to you Fathers c. I write
to you young men because you are strong and the Word of God abideth in you 1 Ioh. 2 14. 4. It was the end of the Scriptures miraculous preservation what pains did the Heathens take to have the Bible out of the world what wonders did God work to preserve it it was that men might know them and keep them that they might live by them SECTION IV. THe next thing in Order before us is to demonstrate the truth of the Doctrine by reason and strength of Argument that having both reason and Scripture for it we may without delay addresse our selves to obedience It is necessary for all persons to know the Scriptures For 1. All persons are bound to know God and worship or serve God There is a knowledge must be had which all the Creation cannot give the Creatures in heaven and in the Earth may show that there is a God but how to know God they are silent one of them could say Deum colit qui novit but understood he what he said The wisest of men did worship an unknown God Act. 17.23 The Scriptures only teach us and do only show us what God is that he is a spirit Ioh. 4.24 Infinite Eternal Immutable Creator Preserver of all things mercifull gracious long-suffering a God that heareth prayer a hater of all sin one in nature three in persons This no book in the World holds out but this and he that knew most of the nature and best knew in the secrets of art had read far and much in the large volume of the Creatures yet could not know that which is Eternal life to know him to be the only true God and Iesus Christ he had sent Which the Scripture doth truly fully and clearly Having known God by the Scriptures we by that know how to worship Deum colit qui novit God will be worshipped in spirit and in truth Joh. 4.23 By no book can this Question be answered Wherewith shal I come before the Lord that is to be accepted Miâ—â— 6.6 but by the Scriptures The whole society of men and Angells cannot answer this one Question How shal I do to be saved but by the Scriptures Act. 16.30 The effectual walking after holinesse was never to be seen and read in the starry heaven but in the Heaven of the Scriptures Many excellent things and indeed holy truths may appear and do occurre in the reading of Heathens Seol verbum caro factum est habitavit in nobis ibi non legi but not a syllable of the great mystery of godlynesse Christ manifested in the flesh 2. All persons have need of cleansing against their approaches to God Man is naturally filthy being wholly defiled by sin he is cast out â—n his blood to the loathing of his person Ez. 16.5 Could he apprehend his own filthiness he would be more loathsome in his own eyes then the most infectious Creature could possibly appear All persons may say with the Leaper Unclean Unclean Levit. 13.45 Old and and young rich and poor Male and Female want cleansing therefore had need learn the Word of God which is clean it self Psal. 19.9 and cleaneth others Psal. 119.9 It is of a purifying nature and therefore compared to rain that washeth away filth Deut. 32.2 to Rivers of Waters which denotes the purifying nature of this Word of truth since all persons are impure they are to entertain this Word of Christ which will make them beautifull God is said to wash the soul with water Eze. 16.9 to heal them that are sick Psal. 107.20 and clean them that are filthy by his Word Psalm 119.9 3. All persons may be drawn to believe some great errors against and some to damnable opinions of God Paul assures the Elders of Ephesus Acts 20.29 that after his departure grievous Wolves should enter among them commends them to God and to the Word of his grace which was able to build them up v. 32. whereby they might stand against the blasts of contrary doctrine The worshipping of Angels was going to be intruded upon those Colossians Chap. 2. v. 19. the Word of Christ is recommended to them that by the force and light of that such doctrine might be excluded from Congregations Through ignorance of the Scripture by mens persons by enticing words we may be drawn to believe the doctrine of Devils We must therefore if we would steer our course right for the Haven of happinesse sail by the light given us in the body of the Scriptures Things that have but a show of Scripture meeâ—ing with ignorance doth oâ—â—en passe as having divine Authority while â—hose that know the Scripture know that it is Sathan transformed into an Angel of light Not a fixed but a wandring star Iud. 13. and therefore not to be walked after lest as he that follows that Meteor ignis fatuus we fall in a ditch and perish in the mid way of our errour and backsliding The ignorance of many in Scripture and the mistakes of many touching some places in it are apparent causes or the Apostacy of many from it in these days of liberty c. 4. No person can perform that duty required commanded and enjoyned them of God Without the knowledge of and acquaintance with the Scriptures the Magistrate will be to seek the Minister will be at a losse and the people like sheep without a Shepherd The Magistrate is to punish sin which cannot be known but by the Scriptures Rom. 7.7 The Minister is to preach the Word and how shall he preach it but by the spirit and how shall he have the spirit except he ask it and how shall he ask except the Scripture direct him How can the people know to give obedience to the one and double honour to the other without acquaintance of this Word of Christ It is that alone that discovers the duties of all relations and by all therefore to be consulted with lest being found faulty in the least Commandement we become breakers of all Iames 2.10 and be called for so doing Least in the Kingdome of Heaven Therefore all Scripture is given by inspiration of God and is profitable for Doctrine for reproofe for correction for instruction in Righteousnesse that the man of God may be perfect throughly furnished â—â—to all good Works 2 Tim. 3.16 17. 5. All Persons will be judged acquitted or condemned by the Scriptures at the dreadful appearance of God we mean by this All those to whom the Scriptures are given according to conformity of mens lives with this Word shall God passe that sentence of Come ye Blessed or Go ye cursed If thou cast thy bread upon the waters give a portion to seven and also to eight Eccl. 11.22 if thou hast dealt thy bread to the hungry Isai. 58.6 or hast neglected and saw thy Brother have need and shut up thy bowels against him 1 Iohn 3.17 and hast stopped thy ears at the cry of thy poor brother Prov. ult 13. thou shalt have thy self condemned and