not because many Books are lost as the Writings of Nathan and Gad with others 1 Chron. 29. 29. as also the Epistle of St. Paul to the Laodiceans Col. 4. 16. Answ. The single Books have an essential Perfection because they have the Matter and Form of the Word of God the whole Canon has a proportionate one The one has the perfection of the part the other of the whole But we have all the Books that are Canonical those Books that are lost were Historical Narrations and some others too that were not Canonical Obj. 6. All that Christ said and did are not comprehended in the Scriptures Answ. All that Christ did and said necessary for our Salvation are in the Scriptures Obj. 7. St. Paul bids us 2 Thess. 2 15. to hold or keep the Traditions Answ. Either the Apostle there speaks of those free and indifferent Constitutions that concern the Government of the Church or concerning the Doctrine which he himself in Person had preached to them and then even that was contained in his Writings and other Canonical Books for Tradition is wont to be taken in that Sense Now he had delivered nothing contrary to the Scriptures as some others had done Obj. 8. But besides Those Books which we call Apocrypha should seem to be truly Canonical because not only many Councils but many Fathers have called and accounted them Canonical Answ. We are to give credit to Councils as far as they follow the guidance of Scripture and no further and if at any time General Councils call these Books Canonical this is only in a comprehensive Sense and has no other meaning but that they were wont to be read in the Church for the edâ—fication of the People not that they had the same assurance of them as of those that are truly Canonical because these were never received into the Hebrew Canon and from hence they were called Deutero-Canonici or Canonical in a second Form And then as to some of the Fathers that they called them Canonical that will not prove them such Neither is it very likely that the more Ingenuous of them would call them so unless in the foregoing Sense Obj. 9. The Church is wont to cite many things from thence Answ. The Apostles cited some things from the Writings of the Heathens but we must not gather from thence that their Writings are Canonical Obj. 10. There are many things in the Books of the Apocrypha which migâ—ly encourage Faith and Piety There you have â—ittle Morals Oecâ—mics and Pâ—liticks in short a Compendium of Scripture Answ. All the Books that contain good Precepts are not Canonical ART VII Of the Old Testament THE Old Testament is not contrary to the New for both in the Old and New Testament everlasting Life is offered to Mankind by Christ who is the only Mediator between God and Man being both God and Man Wherefore they are not to be heard which feign that the Old Fathers did look only for transitory Promises Altho' the Law given from God by Moses as touching Ceremonies and Rites do not bind Christian Men nor the Civil Precepts thereof ought of necessity to be received in any Commonwealth yet notwithstanding no Christian Man whatsoever is free from the Obedience of the Commandments which are called Moral Against the aforesaid Article it is Objected Obj. 1. That in the Old Testament things were obscure but in the New they are clear In the Old Christ was shadowed out under Ceremonies in the New himself is present from whence may be inferred an Opposition between the Two Testaments Answ. There may be inferred some difference between the Old and the New Testament in respect to the manner of Administration to the clearness and circumstances of Things but no contrariety in respect to the Substance Obj. 2. Christ as a Man had not yet suffered and for that reason Grace thro' him was not yet offered Answ. Grace was effectually offered thro' Christ that was to come Obj 3. The Mystery of the Incarnation was unknown to the Sons of Men Eph. 3. 5. Answ. It was unknown to the Gentiles before their Conversion Or This Mystery was unknown to the Fathers i. e. It was not so plainly and distinctly known as now it is as you have it in that Text. Obj. 4. The ancient Church was in its Infancy and its Knowledge was accordingly Gal. 4. 3 So in bodily things it could not discern Spiritual ones Answ. The ancient Church is called childish not because it knew nothing of Christ but because its Knowledge was very weak in respect of the Church of the New Testament which saw those things brought to pass which were before prophesied of Obj. 5. Christ was the Mediator of a better Covenant because it was established by better Promises Heb. 8. 6. Answ. Christ is the Mediator of a better Covenant than that of Moses for that promised only Blessing upon condition they kept the Law But the ancient Covenant that was freely made with the Patriarchs has the same Promises with the New Testament in which Life is promised by Faith Obj. 6. Circumcision is called an everlasting Covenant Gen. 17. 13. The Passover is called an everlasting Worship and the whole Levitical Service is called an eternal Precept a perpetual Ordinance and therefore it does bind all Christians Exod. 12. 14. Answ. The Levitical Ordinances are called everlasting i. e. so long as the Old Law should last so that such a duration is spoken of as the nature of the thing will bear And the Word Olam in the Original signifies an Age or long time but does not always denote an absolute Eternity Obj. 7. The Law of not cating Blood does bind Christians Acts 15. 29. Answ. The eating of Blood was forbidden to the Gentiles not for ever but for a time to avoid giving Offence to the weak Jews who were not yet fully confirmed in the Faith of Christ and did still believe that this Ordinance was not quite abolished But then you 'll say that abstaining from Blood and Fornication are both joyned together in the Apostle's Edict Acts 15. 29. therefore by the same necessity that Christians are obliged to abstain from Fornication by the same likewise are they bound as to the eating of Blood I answer that the eating of Blood and Fornication were joyned together by the Apostles not that they really were but only were accounted equal For by most Heathens Fornication was accounted no Sin and Christians began to be wondred at by the Gentiles that they were so much in love with Chastity Neither is it any new thing in the Law of Moses to have moral judicial and ceremonial Precepts mix'd together Obj. 8. None can make wiser Laws than God Now the civil Precepts of the Law Of not defrauding the Hirelings of care for the Poor and several others do highly oblige every Christian. Answ. 'T is true no body makes Laws wiser than God but among the Laws which He has made some are only proper for the
Harvest which is to be understood of the Good and the Bad Therefore the Wicked ought not to be Excommunicated Answ. Christ speaks there concerning Hypocrites that cannot be discerned from those that are sincerely Good Or else he is distinguishing the Duty of Ministers from that of a Magistrate Let them grow i. e. do not kill them Obj. 2. In the Old Testament God commanded that All should keep the Passâ—ver Num 〈◊〉 10. Answ. God commanded all that werâ— Mâ—mbers of his People to keep the Passover Exod. 12. 43. Thâ— was a Câ—mand 〈◊〉 the Presumpâ—ous th◠〈◊〉 should be 〈◊〉 off from among his Peop◠〈◊〉 15. 30. and those thâ— werâ— desiled wâ— kept back Nu. 9. 6. Now under the Cereâ—l Uncleanness the Moral was typified and sigured Obj. 3. John Baptized a Generation of Vipers Luke 3. 7. Answ. Altho' they were a Generation of Vipers whom John Baptized yet they were no longer Vipers when they were once Baptized at least not so in Profession Obj. 4. It seems not to be in the Power of Men to exclude any One from the Kingdom of God and to thrust Others down to Hell Answ. The Church condemns no Man but agrees with and executes the Judgment of God by declaring it according to express Command and it delivers Men over to Satan not by its own Authority but in the Name of Christ 1 Cor. 5. 4. Obj. 5. St. Paul says of him that would by no means obey his Word that such an one should be esteemed not as an Enemy but admonished as a Brother 2 Thess. 3. 14. 15. Whereas a Brother is not to be look'd upon as a Heathen or a Publican Answ. The Excommunicated are called Brethren partly by Profession and because they were Brethren 1 Cor. 5. 11. partly by Hope because upon Repentance he may become a Brother again and partly by Love and a Desire and Study to save him which ought to be the End of Excommunication Besides the Apostle did not say Account him as a Brother but admonish him as such ART XXXIV Of the Traditions of the Church IT is not necessary that Traditions and Ceremonies be in all places one or utterly like for at all times they have been divers and may be changed according to the Diversity of Countries Times and Mens Manners so that nothing be Ordained against God's Word Whosoever thro' his private Judgment willingly and purposely doth openly break the Traditions and Ceremonies of the Church which be not repugnant to the Word of God and be ordained and approved by common Authority ought to be rebuked openly that others may fear to do the like as he that offendeth against the common Order of the Church and hurteth the Authority of the Magistrate and woundeth the Consciences of the weak Brethren Every particular or National Church hath Authority to Ordain change and abolish Ceremonies or Rites of the Church ordained only by Man's Authority so that all things be done to Edifying Obj. 1. Christians ought to walk according to the same Rule and to have the highest Agreement amongst themselves as may be gathered from Gal. 6. 16. 1 Pet. 3. 8. and therefore the same Ceremonies are alike necessary in all places Answ. The variety of Ceremonies does not destroy the Unity of the Church provided the Faithful do but walk according to the same Rule of Doctrine Obj. 2. Christ has said Reprove a Sinner betwixt him and thy self alone Mat. 18. 15. therefore he is not publickly to be reproved by any One Answ. This Place treats of the Duty of private Men for private Offences committed against private Persons and not of the Duty of Pastors in reproving scandalous and notorious Sins publickly committed Such as these must be publickly reproved Obj. 3. The Apostle advises Titus to avoid Strifes and Contentions Chap. 3. 9. and therefore they are not to be reproved who oppose the Traditions of the Church Answ. Unprofitable Disputations and noisy Talk without Edification are to be avoided because such vain Contentions do not convert the Froward and Obstinate but rather confirm them in their Errors In the mean time Ministers may reprove Gainsayers with much Prudence Patience and Sobriety and all this be done to the Good and Profit of others Obj. 4. The same Apostles commanded the Thessalonians to hold the Traditions 2 Thess. 2. 15. And therefore that Church had not Authority to change or disannul the Traditions of it Answ. The Traditions which the Apostle speaks of were either Doctrinal and such as were already set down in the Scriptures or if not they were Instituted by the Apostle who received from the Lord what he delâ—vered to them But the Article speaks of such Traditions as were originally Instituted by the sole and ordinary Authority of Men. ART XXXV Of Homilies THE Second Book of Homilies the several Titles whereoâ— we have seâ— down â—nder this Article does 〈◊〉 a Godly and wholsome Doctrine and necessary for these Times as does the former Book of Homilies which were set forth in Time of Edward â—he Sixth And therefore we judge them to be read in Churches by the Ministers diligently and distinctly that they may be understood of the People Of the Names of the Homilies 1. Of the right Use of the Churcâ— 2. Against Peril of Idolatry 3. Of repairing and keeping clean of Churches 4. Of Good Works first of Fasting 5. Against Gluttony and Drunkenness 6. Against Excess of Apparel 7. Of Prayer 8. Of the Place and Time of Prayer 9. That Common Prayers and Sacraments ought to be ministred in a known Tongue 10. Of the Reverend Estimation of God's Word 11. Of Alms-doing 12. Of the Nativity of Christ. 13. Of the Passion of Christ. 14. Of the Resurrection of Christ. 15. Of the Worthy Receiving of the Sacrament of the Body and Blood of Christ. 16. Of the Gifts of the Holy Ghost 17. For the Râ—gation-Days 18. Of the State of Matrimony 19. Of Repentance 20. Against Idleness 21. Against Rebellion Obj. 1. The 〈◊〉 contained in the Homilies is not in these Times so necessary because there is plenty of Ministâ—rs 〈◊〉 can and do viva voce preach the Word of God Answ. This Article was intended chiefly for the Beginning of the Reformation when there was a much greater want of Mâ—n that were fit for the Ministry And then if even of these Times we would suppose it to speak there are very many Churches for want of sufficient Encouragement or other Reasons which are destitute of a Learned Preacher and which indeed is to be lamented And besides such is the carelesness of some in their Preachings that it would be more profitable to hear a Homily than their Sermons Obj. 2. It seems to be an Office unworthy of a Minister of the Gospel to repeat Word for Word Exhortations from the Copy of another for a Child can do that Answ. It would be unworthy of a Minister of the Gospel to do this from the Copy of any private Man but it is
This Argument would hold if God should damn a Man inevitably without any Cause but because Man's falling into Sin proceeds from his own Degeneracy therefore his Destruction is deservedly imputed to himself Obj. 5. God has accepted a sufficient Ransom for all Men that is the Satisfaction of Christ therefore he ought to receive all Men into his Favour and by consequence none are to be damned Answ. The Ransom that Christ made was sufficient but 't was upon the Condition of our applying it to our selves otherwise it would not be so But all Men do not rightly apply Christ's Merits Obj. 6. They whose Salvation depends upon the secret Determinations of God can have no true Comfort or Support therefore the Doctrine of Predestination is not so full of Comfort as we speak of Answ. The Counsel of God is a Secret to us and brings no Comfort unless it be revealed by the Holy Spirit and by the Signs of Election which are Faith Repentance Charity and other Vertues ART XVIII Of obtaining Eternal Salvation only by the Name of Christ. THey also are to be had accursed that presume to say that every Man shall be saved by the Law or Sect which he professeth so that he be diligent to frame his Life according to that Law and the Light of Nature for Holy Scripture does set out unto us only the Name of Jesus Christ whereby Men must be saved Obj. 1. Not only the Gentiles may be saved by the Law of Nature but the Jews also by the Law of Moles Rom. 2. Answ. It is asserted Rom. 3. 28. That no Man can be saved by the Law of Nature or of Mâ—ses Although Gentiles and Jews did perform some Works yet they were imperfect without Christ. Obj. 2. It is said That the whole of the Law and the Prophets is comprehended in that known Law of Nature All things that ye would that Men should do unto you do ye also to them Mat. 7. 12. Whence we may easily gather that it appears to all Men what is absolutely necessary to Salvation Answ. The Love that we are to shew to our Neighbour is comprehended in that Principle but that alone is not sufficient for the Doctrine of the Gospel which is unknown to Nature is likewise requisite to Salvation Obj. 3. God does not require at our Hands things impossible but it is impossible that they who have never heard of Christ should relie upon or believe in him Answ. Either according to the Apostle Rom. 10. 18. All Men have heard of the Gospel of Christ Or All may hear of him in the utmost Parts of the World where the Gospel is daily preached Or if there have been and are some who have never heard of it we must think that this was and is for some very grievous Impieties which make them unworthy of such a Knowledge Obj. 4. Christ told the Pharisees John 9. 41. If ye were blind ye would not have Sin And then told his Disciples concerning the Jews John 15. 22. If I had not come and spoke unto them they had not had Sin So that in these places he gives us sufficiently to understand that simple Ignorance ought not to be imâ—uted to any one Of which see more in Article VIII Answ. This is Christ's meaning either that if he had not come to the Pharisees at all if they had not read the Scriptures and seen his Miracles which confirmed him to be the Mesfiah Or if they had been blind in their Opinion and had sought for further Light from him they had not had the Sin of Infidelity But notwithstanding this because of their other Impieties without a Saviour they could not escape Damnation ART XIX Of the Church THE visible Church of Christ is a Congregation of faithful Men in the which the pure Word of God is preached and the Sacraments be duly ministered according to Christ's Ordinance in all those things that of necessity are requisite to the same As the Church of Jerusalem Alexandria and Antioch have erred so also the Church of Rome hath erred not only in their Living and manner of Ceremonies but also in Matters of Faith Obj. 1. That the Church is compared to a Fold wherein are Sheep and Goats i. e. good and bad Therefore the Church is not only the Congregation of the Faithful Answ. Wicked Men may be said to be in the Church but not of the Church Obj. 2. Very many Sects have boasted that with them was to be sound wholsome Doctrine and a right use of the Sacraments and therefore these Marks do not always distinguish the true visible Church Answ. It is one thing falsly to boast and another really to have the infallible Word of God well considered will show to what Assembly Men ought to joyn themselves We find that the Beraeans tho' not of the Priestly Order could know how to value St. Paul's New Doctrine with Profit to themselves Obj. 3. That these Marks are later and more obscure than the Church later because the Doctors or Teachers are before the Doctrine more obscure because it is the part of the Church to explain its own Doctrine Answ. The Word of God tho' not as the written Word yet as to its Substance was before the Church because by that the Church was formed But tho' it were after the Church yet it might be a mark of it as the Effect may be a mark of the Cause Even the written Doctrine was before its Teachers who have lived in these last Ages And then to an Unbeliever the Church is more plain and remarkable than the Scripture as to its external Form but to a Believer the Scripture is plainer than the Church as to its internal Form because the Holy Spirit enlightens the Minds of the Faithful Now the Church explains the Scripture but then it is by Scripture because it lays down Scripture in its own simple native Light And so far we ought to give credit to the Decisions of the Church as far as its Determinations are agreeable to the Scriptures Obj. 4. We can assign no time wherein the Church of Rome has failed Answ. As to the time wherein the Church of Rome has begun to fail the Apostle witnesseth That in his time the foundations of that Mystery of Iniquity were already laid 2 Thess. 2. 7. And Christ tells us Mat. 13. 25. That the Enemy the Devil came and sowed Tares among the Wheat while Men slept that is before they were aware And who I pray you will be able to show us when Religion began so to be corrupted by the Pharisees as it was It is sufficient to us that the Doctrine of the Romanists as we now find it is not conformable to the Word of God Obj. 5. We can name no visible Assembly or Church that has had a Being since the Defection of the Church of Rome Answ. It is no strange thing that the true Church should be so oppressed by the violence of Persecutions and Errors so far
prevail as that no Publick Assembly either very numerous or very remarkable can be found to worship God rightly As in the time of Elijah 1 Kings 19. 14. The Prophet complains that he alone was left not only of the Prophets but of all the Sons of Israel with whom the publick and ordinary Worship of God was yet observed and that these Words of the Prophet are to be taken in the largest Sense and not of the Kingdom of Samaria alone the Apostle gives us to understand Rom. 11. And then the Kings of Judah at that time revolted and grew cold in their Worship and the service of God Now those Seven thousand that had not bowed the Knee to the Image of Baal did not constitute any visible Church because they lay concealed in the midst of Idolaters and not so much as the Prophets were known Let us withal consider how small a Church it was while Christ was alive and almost all Men opposed him and his Doctrine and when the Son of Man shall come the second time he will hardly find Faith in the Earth Luke 18. 8. All this is not said as if there were not visible Assemblies to be found agreeing with us in Doctrine for the Eastern Churches have retained the Fundamentals of Religion uncorrupted and would never be Subject to the See of Rome So in other Countries there have been always Assemblies of the Faithful that have maintained our Cause as very many have demonstrated ART XX. Of the Authority of the Church THE Church has Power to decree Rites or Ceremonies and Authority in Controversies of Faith And yet it is not lawful for the Church to ordain any thing that is contrary to God's Word written neither may it so expound one place of Scripture that it be repugnant to another Wherefore altho' the Church be a witness and keeper of Holy Writ yet as it ought not to decree any thing against the same so besides the same ought it not to enforce any thing to be believed for necessity of Salvation Against which it is Objected Obj. 1. The Lord has said Deut. 4. 2. Ye shall not add any thing to the Word which I command you and therefore it seems the Church has no Power of adding Rites and Ceremonies Ans. These Words are not to be understood of every Addition that is made but of That only which is contrary and repugnant to Scripture or which is a Corruption of what God had commanded by Moses Obj. 2. The Apostle would not have the Christians to be subject to the Ordinances of Men Col. 2. 20. but Ecclesiastical Ceremonies are such Answ. The Apostle forbids the Colossians to be subject to the Decrees of the Ceremonial Law of Moses such as The not touching dead Bodies lest they should be defiled The not eating of this or that Meat as if it were unclean but he does not speak against such Rites and Ceremonies which tend to preserve the external Worship of God and the State of the Church Obj. 3. Those Doctrines which are the Commandments of Men ought not to be taught otherwise it were in vain to worship God Mat. 15. 4. Answ. Men would indeed worship Christ in vain if they neglected his Commands to obey the Commandments of Men But Christ does not blame such Precepts of the Church as are not contrary to the Divine Laws but only such Commandments of Men as are purely human Conceits invented by Men contrary to the Will of God Of which there are some vain and trifling as the Superstitious Washings ver 2. others Erroneous as that the Soul is polluted with Meats ver 11. and others again absolutely contrary to the Word of God as the defrauding of Parents ver 6. Obj. 4. Scripture is the Judge of Controversies and therefore the Church has no Authority in them Answ. In the deciding of Controversies of Faith the Church has not the supream and principal Authority but a ministerial and limited one as far as it follows the judgment of Scripture and declares that to others ART XXI Of the Authority of General Councils GEneral Councils may not be gathered together without the Commandment and Will of Princes and when they be gathered together forasmuch as they be an Assembly of Men whereof all be not governed with the Spirit and Word of God they may Err and sometimes have erred even in things pertaining unto God Wherefore things ordained by them as necessary to Salvation have neither Strength nor Authority unless it may be declared that they be taken out of Holy Scripture Obj. 1. The Church is sometimes desâ—itute of a Christian Prince and yet even then Councils are to be called Answ. This Article is to be understood of that time when the Church is not destitute of such a Prince Obj. 2. Princes have only Authority in Political Matters and Christian Princes are not set over Christians as they are Christians but as they are Men For Princes themselves as they are Christians are the Sheep and for that reason must be Subject to the Shepherds Answ. Princes have Authority in Ecclesiastical Matters not to officiate in Holy Things but to take care that they be done Christian Princes are set over Christians as such because altho' Princes are the Sheep in respect of such Actions which relate to an inward Ecclesiastical Government such as the Preaching of the Word and Administration of the Sacraments yet in respect of the outward Government of the Church Princes are the Pastors of all their People Kings are under Ministers in some Ecclesiastical Matters but Ministers are subject to Kings in all Civil Concerns Obj. 3. It is said that where two or three are gathered together in the Name of Christ they shall always obtain what they desire Much more then shall Bishops praying in a Council obtain all things necessary to determine whatsoever relates to the Church Answ. The Faithful do not always obtain what they desire and if they did obtain it they do not always use it with the best Wisdom and Discretion therefore they often Err And altho' Christ be with us yet in this Life we know but in part Obj. 4. The whole Church cannot err in Faith Mat. 16. 18. but a Council does represent the Church and the whole Authority of the Church is formâ—ly in the Bishops as the Sight is in the Eye Answ. Tho' a Council do represent the Church yet its Legates and Ministers may err whilst the whole Body of the Church does not Councils are but a part of the Church and the same Privileges do not belong to the Part as to the Whole They that are not in Councils have sometimes particular Gifts by which Councils themselves might be mended Neither are all the Eyes of the Church in those Bishops that are met in Council whereas there are many Bishops out of the Council that see as well as the other Nay all single Christians do in some measure see And their Gifts are not to be despised neither Obj. 5.
If the Judgment of Councils was not Infallible we might deservedly call in question whether all the ancient Hâ—esies â—ave been rightly condemned or not Answ. Heresies were not such because Councils declared them so but because they were declared so from the Word of God From whence 〈◊〉 may be 〈◊〉 and unquestionable which Heresies have been righâ—y condemned ART XXII Of Purgatery THE Romish Doctrine concerning Purgatory Pardons Worshiping and Adorations as well of Images as of Relicks and also Invocation of Saints is a fond thing vainly invented and grounded upon no Warranty of Scripture but rather repugnant to the Word of God Obj. 1. It is almâ—st the universal Consent of all Nations that the Soul is not immediately admitted into Heaven but is purged and purified in Hell and therefore the Opinion of Puâ—gatory is not so vaâ—n Answ. The consent of Nations may take place in Natural Things but not in Spiritual Obj. 2. There is mention made of the Fire of Purgatory 1 Cor. 3. 10 c. Answ. Either the Fire of Tribulation and Trial is there understood and so it means not a real but imaginary Fire Or else The Fire shall try that is the Spirit of God shall search and examine every ones Work as a Sanctifier Others understand this place of the Condagration of the World and the severe Judgment of God Obj. 3. There is in the Church an infinite treasure of Satisfactions from the Sufferings of Christ that can never be exhausted To this Treasure belong likewise the Passions of the Blâ—ssed Virgin and other Saints wâ—o have suffered more than their Sins required Now the Pastors of the Church out of this inexhaustible Treasure have Authority to dispense and grant Indulgencies to those who are guilty of suffering Temporal Punishment Answ. The Satisfaction of Christ is not applied by Parts but wholly to all and every of the Faithful neither is there any thing here superfluous And then as for the Blessed Virgin and other Saints they have not done any good thing or suffered any thing which was not before a Debt A Creature ought both to do and suffer the greatest things for God's Glory because whatever they do and suffer they will be abundantly rewarded for it and therefore it cannot be satisfactory for others Besides this Authority of dispensing any thing at Will was never granted to the Pastors of the Church Obj. 4. Images are capable of Injury and Contempt and so consequently of Honour and Worship Answ. This Argument may be allowed to have a sound and wholsome meaning provided we do not understand it of a Religious Worship Obj. 5. The Bodies of the Saints are the Temples of the Holy Ghost and for that reason are to be worshiped Answ. The Bodies of the Saints are to be honoured with a lawful Honour but are not to be worshiped with Religious Worship Obj. 6. There are Intercessoâ—s usually appointed for these that would ask â—y thing of a King and therefore much more ought those who come to God to make use of such since he is at a greater distance in his Nature from Men and superior to them Answ. The similitude betwixt God and Earthly Princes is ill applied for either they will not hear and answer or they neglect to do it or else they cannot but nothing of this can we suppose in God because he invites all Men to himself and is not as Man is Hos. 11. 9. And then too we have an Intercessor with God Christ Jesus ART XXIII Of Ministring in the Congregation IT is not lawful for any Man to take upon him the Office of publick 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 publick Authority given unto them in the Congregation to call and send Ministers into the Lord's Vineyard Obj. 1. There were in the Primitive Church not a few that taught and preached the Word who were never called as appears by the Example of thâ—se that were dispersed upon the Persecution of the Church after the Death of St. Stephen Acts 8. 4. Answ. Among those that were dispersed some perhaps were called If not we grant it to be lawful in an extraordinary time of Persecution publickly to teach without an ordinary Vocation and not otherwise Obj. 2. He may be â—uly said to be called who is furnish'd with proper Gifts for teaching and instructing others Answ. Altho' the foundation of a true Calling be such Gifts as inable a Man to teach others yet there is likewise required a Trial and Approbation of his Gifts to be made by others before he be admitted into Holy Orders Obj. 3. St. Paul when he is describing a Bishop does not mention any necessity of a Vocation 1 Tim. 3. Tit. 1. 4. Answ. Altho in those places he does not expresly mention a Vocation yet in others he does as Rom. 10. 15. Obj. 4. To teach others is a Work of Charity Jam. 5. 19 20. and for that reason should not require a special Vocation Answ. We do not deny that to teach others is a Work of Charity yet it does not from hence follow that any one may take upon him to teach and preach publickly in the Church not only because the Scripture very often urgeth the necessity of a Vocation but likewise because upon this Account too great a liberty would be given and even Women would â—each in the Church contrary to the Judgment of the Apostle 1 Cor. 14. 34. 1 Tim. 2. 12. Besides that a great many who were really unfit to teach in the Church would yet take upon them to do it which the Apostle forbids 1 Tim. 5. 12. ART XXIV Of Speaking in the Congregation in such a Tongue as the People understand IT is a thing plainly repugnant to the Word of God and the Custom of the Primitive Church to have Publick Prayers in the Church or to minister the Sacraments in a Tongue not understood of the People Obj. 1. We are told Lev. 16. 17. that the People according to the Commandment were to stay without and the Priest was to enter into the Sanctuary Of which likewise we have an Example Luke 1. 20. And therefore it is not necessary that the People should understand the Priest Answ. The Priests entring into the Sanctuary was a Type of Christ who alone by his own Vertue is entered into Heaven there to pray for us Besides when the Priest spoke to the People he spoke so as to be understood by All. Obj. 2. If the People ought to pray for those things only which they understand then they must never repeat the Psalms and other Scriptures in which they cannot be supposed to understand every thing Answ. Tho' all things out of the Psalms and other Books cannot be perfectly understood yet very many may But there is nothing at all understood by the unlearned in
the Faith of Man and from thence Salvation is to follow conditionally That the Son was so given that whosoever believeth in him shall be saved But whether Men believe or not God gave his Son for them and through him offered Salvation on the Condition of Faith Now that Men should perform this Condition God does both command in his Word and by the Grace of his Holy Spirit does actually excite and co-operate So that if they do not believe the Fault may be in Men and not in God As on the contrary if they do believe that must be attributed to Divine Grace and not to any Humane Virtue Whence it is plaâ— that it was God's Will and Design that Christ should die for All though All through their own Unbelief and Impenitency do not from thence receive the Fruits of Salvation But then there are some Effects of this that do redound to All as the Common Vocation The Warnings and Encouragements not only of the External VVord but of Internal Grace too And lastly the General Resurrection of All. For because Christ by his Death and Resurrection did overcome Death and rose again therefore shall all Men likewise rise again from the Dead as the Apostle saith 1 Cor. 15. 22. As in Adam all die so in Christ shall all be made alive For the same Reason has Christ obtained to himself a Dominion over all Men because he dyed for All As St. Paul has abundantly shown VVhich Rom. 14. 9. 2 Cor. 5. 14 15. Places as they sufficiently prove that Christ died singly for All so they signifie to us that both the general Promises of Salvation to all Believers with whatsoever is sufficient for common Grace and also the Purpose of particular Election and Grace effectually persevering nay and the Preparation and Foreknowledge of these are all founded in the same Christ and in his Death fore-seen from all Eternity So that out of the side of Christ's dying upon the Cross not only the Sacraments of the Church but likewise all saving Goods and Graces must be understood to flow And this Opinion is so manifest in the Scriptures that Calvin who was otherwise sufficiently rigid about Predestination in explaining those very places which others brought to take away the Universality of Christ's Death as in some 't is said that he dyed for Many has every where interpreted them of All. Thus upon Heb. 9. 20. he says that Many is taken for All. So again upon Rom. 5. 18 19. It is certain says he that all Men do not receive Advantage from the Death of Christ but then this is owing to their own Infidelity that hinders them VVhich VVords do plainly enough favour the common Opinion Therefore it must not be said that this which is so clear in it self that Christ dyed for All ought to be explained from an extravagant and rigid Conception of Secret Predestination but we are rather to interpret that Secret by a thing which is plain in it self that so it may be truly consistent with what was rightly enough delivered in a common Saying of the Schools That Christ dyed for All sufficiently For theâ— Elect and Believers effectually Had they not corrupted their meaning by the following Hypothesis The Death of Christ had been sufficient for All if God and Christ had so intended CHAP. III. and IV. Concerning Free-Will and the Co-operation of Grace THE Desinition of our Church concerning Free-Will and Grace is short being set down in the Tenth Article in these VVords The Condition of Man after the Fall of Adam is such that he cannot turn and prepare himself c. In which VVords both Merit and Strength towards any Spiritual Good are denied to Man in a fallen or sinful State i. e. He cannot turn and prepare himself for Faith and Calling upon God c. Where notwithstanding it is supposed in the first place that Man in Natural and Civil Matters has a Free-VVill and does exercise his own Natural Strength and even Good VVorks in that kind with which yet he cannot turn and prepare himself to Faith and a Spiritual Good 2. The necessity of Grace for the doing VVorks of Piety is shown because without the Grace of God we are not at all able to do such VVorks VVhere also we may learn by the way that the Grace of God being supposed we can and are able to do something towards VVorks of Piety 3. From thence we understand how this Grace is given and whence it is to be had i. e. By the Grace of God which is by Christ. 4. We may learn likewise how Grace operates viz. By preventing us that we may will and by co-operating with us when we do will Now Grace prevents us that we may will by enlightning the Mind inspiring the Will injecting pious Thoughts and good Desires and by seasoning the Heart with Zeal and the Affections of Faith Therefore of our selves we do not do a good VVork either because we do not know what is Good or the Good does not delight us So St. Austin explains this Matter Ignorance and Infirmity says he are Vices which hinder the VVill from moving towards any good VVork or abstaining from an ill one Now that we may come to know what we were ignorant of and that that may be made sweet which before did not delight the Grace of God is necessary to help and assist the VVills of Men and if they be not helped hereby the Fault is in themselves and not in God And then Grace co-operates with us not only by concurring but also by directing and protecting by strengthning and helping of us for our Endeavours to Good are nothing if they be not excited by preventing Grace and they are vain if they be not assisted by co-operating Grace as Bernard saith De Gratia lib. Arb. Nevertheless in both these Acts of Grace Free-will is not taken away but perfected For as the same Bernard says Ep. 46. ad Valentinum If there be no Free-Will there is nothing to be saved and if there be no Grace there is no Salvation And so St. Austin If there be no Free-Will how shall God judge the World and if there be no Grace how shall he save it Add to this that of St. Prosper If the Will be taken away where is Lib. 1. ca. 1. De Vocatione Gentium the very Original of true Vertues If Grace be taken away where is the very Cause of Good Works In all which there is not one Word of the Operation of irresistible Grace For although Grace may very often work certainly and infallibly where it operates according to the purpose of eternal Election and though it be certain that the Decree of attaining the End proposed stands good supposing the Divine Preparation and Fore-knowledge Yet herein it does not operate by any irresistible Force the Liberty of the Will being preserved even under the Aids of Grace So likewise in many other things preventing Grace being supposed it has an Event