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
remis Saxaque Sisyphi Juditer delabentia Frustra revolvite En Phoebus oritur cujus matutinum vel jubar Ad fugandas valet Fanatici erroris nebulas En Phoebus oritur acutis armatus radiis Ad extirpandam foseresin deleudamque funditus Hercules strenuus qui clava Biblica Hydram a fronte adorieris Tantum ab est ut ad strepitum Hujus Draconis horridum expavescas Plaudite Togatae Gentes plaudite Invictus in arenam jam nunc descendit Agonista Nec de frivolis quibusdam nugis Sed pro Aris focis dimicatur Veritatis causa agitur Fideque Catholica ab infandis Erronum contumeliis vindicatur Aspiret studiis divina caelitus gratia Favonius Ut in sui nominis gloriam Ecclesiae imolumentum Reipub. tutelam Tendant omnia E D. H. A. M. e Col. in Oxon. THE AUTHOR TO HIS BOOK SHake off this panick fit there is no fear poor heart to cause a fear Englanâ—'s not what it was its Holy Ground since CHARLES was crown'd The Bores the Wolfs the Foxes and wild men are chain'd or watch'd in den The Crown the Mitre Cassock and the ✚ Hath purifi'd the land remov'd the dross Of Schisms Factions Errors Heresie Truth 's got her palace Church her Armoury Then shake off dull Delâ—y and now at lengâ—h With man-like sâ—rengâ—h Go thou the rounds of Albions soyl and view Phanatique Crew And with thy plainer Rhâ—troâ—ck cause them say This Old is the best way That they may learn anâ— love both fear and serve Gods Laws Christs Church and from them never swerve Yea leaving Satans Syâ—agogâ—es may turn Into our Temples there theâ—â— incense burn So with thy faithfull Optick digitate and shew The way that 's new Make known that Via Lactea Heavenly path Cal'd Catholick Faith In which our Fathers walk'd and walking were Secur d by Angels care Fear nor the Frowns nor surly looks of those Who Truth and Order's Popery doth oppose Inform the Quaking sinner to his face There 's Revâ—rence due to Person Time and Place Hold out thy Lamp present thy spiced Wine They 'r both Divine And thy Baptismal water make appear As Jordan's clear A ✚ is there 't is true declare its loss Was to the Church a ✚ Salute each house with Peace and to each eye Of all thy Treasure make discovery If any sume bite lip or wag their head Abide not there the Son of Peace is fled Put on this Pilgrimes weed poor Baby mine And Heavens shine Upon thy weak endeavours by success much Add daily to the Church Thy Fathers Blessing thou hast also got and now Go forth and prosper thou AN INDEX Directing to the ORDINANCES AND QUESTIONS Contained and discussed in this TREATISE Of the Church page 1. Questions I. WHether the single Testimony of the Church be to be received in matters of faith pag. 19 II. Whether the Church hath power to ordain Ceremonies not ordained of God p. 18 III. Whether the Church hath power to compel any irregular person to her Ordinances p. 24 IV. Whether the Civil Magistrate hath power over or in the Church of Christ And if he have whether his Law be binding to the Consciences of men p. 30. V. Whether the Segregated Churches now in England be true Churches p. 40. VI. What may justifie a mans separation from a true Church p. 75. VII Whether more religions then one are to be tollerated where the true Church is established p. 84. VIII Wherein consists the individuality or singlenesse unity or onenesse of the true Church p. 87. IX Why is the true Church called holy p. 90. X. Why is the true and holy Church called Catholick p. 91. XI Whether the Elect only be true members of the Church p. 93 XII What are the markes of a true Church p. 95. Of the Scripture p. 99. Questions I. Whether the Scripture be the word of God p. 143. II. Whether the Scripture ought to be mans only rule p. 148. III. Whether men may come to a saving knowledge of God without the Scripture p. 150. IV. Whether pefection may be attibuted to the Scripture p. 152. V. Whether salvation may be had by single knowledge of the Scripture p. 154. VI. What may perswade one that doubts to believe the truth of the Scriptures p. 156. VII How fâ—r the Saints may be our rule besides the Scripture p. 158. VIII Whether the bookes called Apocrypha be not Scripture p. 160. IX Why would God coâ—municate his to his Church by writting of the Scripâ—ure p. 162. X. Whether men be bound to believe all that is in the Scripture p. 164. Of Reading the Scripture p. 165. Questions I. Whether there be a God as is declared in Scripture p. 175. II. Whether God be a spirit p. 178. III. Whether there be but one God p. 180. IV. Whether there be three persons in the Godhâ—ad and how these persons do agree p. 181. V. Why are Kings and Magistrates called Gods and Rebellion to be like witcâ—craft in Scripture p. 191. VI. What was that Image wherein God made man and why was man created naked p. 194. VII Whether the reading of the ceremonial law be profitable to a bâ—liever or whether any part of that law be established under the Gospel p. 196. VIII Why would God suffer his dearest Saints to lye under such sad â—fflictiâ—â—s as are mentioned in Scripture and whether the book of Joâ— be a reall hictâ—â—y p. 211. IX Whether there be any diffeâ—â—â—ce betwixt the old and new â—â—â—tament and why the Scriptures are called a Testament p. 215. X. Wâ—â— are there some things in Scripture hard to be understood and whether the Scripture can dwel richly in â—â—ose that cannot reade p. 218. Of the Sabbath p. 221. Questions I. Whether the keeping of a sabbath be a ceremony and abolished by Christ. p. 235. II. Whether it be lawfull to make feasts on the sabbath p. 236. III. Whether sporting or gaming is to be followed upon the sabbath p. 273. IV. Why did God give charge concerning the resting of beasts upon the sabbath p. 239. V. Why did not God give Charge concerning a wifes resting upon the sabbath p. 240. VI. Why is not the change of the sabbath in Scripture mentioned p. 241. VII Whether the Church may command any other day to be rested on beside the sabbath p. 243. VIII Why doth God put a Remember before the Commandment of the sabbath only p. 245. IX Whether the first day of the week may be termed sabbath or sunday p. 247. X. Why is the sabbath called Holy p. 251. Of a Fast. p. 252. Questions I. Whether the fasts of the Church of Rome differ from those of the Church Catholick p. 249. II. Whether fasting be not a ceremoniall or Iewish Rite p. 251. III. Why is the fast of Lent observed by the Christian Church p. 252. IV. Why are the fast of the weekes of Ember observed by the Church p. 255. V. Whether it would bring advantage to the Church to have those
lately that by a most prophane and Impious Catachresis brought the Church to be compared to horses in Pharaohs Chariot as Cant. 1 9. to her glory and dignity it is spoken they wickedly made her only to serve to draw them into High-places which opinion hath so far infected this age that the gray hairs of our holy Mother the Church is scorned mocked and derided by the basest of the people which evill we hope to see removed by good Laws from the Magistrates and the Church to receive her due devoir by penal statutes 5. Because the Magistrate himself is appointed of God to be a Minister for the peoples good Rom. 13.4 To be alâ—ogether for the good of the State is but a partial good to command that none steal my goods and yet another kill me with false Doctrine will not profit me much Is he a Minister of God for good then by all ways and means he is to do good and what greater good conducing thereunto then to see the Ordinances of the Church maintained in purity number and nature to see that sound reaching be in the Pulpit as well upright judgeing upon the Bench he is to see so far as possibly his Subjects prosper both soul and body and when he doth so then is he a Minister to them for their good and indeed if he be noâ— for the spiritual good in the right managing of the Church he cannot be for their good in the ordering of the State for people seldome change Religion only but as often as this sacred Anchor is weighed so often the Ship of the Common-Wealth is tossed and no wonder for Heresie being the School of Pride by little and little while it shakes the mind from Gods Yoke it shows us in like manner how to defame and shake off humane Government It is plain that the wisdom of Hereticks aims at this point and taking away or preaching down such things as put an outward Majesty upon the face of Religion it brings them to be hail fellows with God to be of no Religion and he that is once so perswaded will easily expel all thoughts of reverence to him whom God hath made his Lord and revolt from their King with as little reluctation as they turned from God and what may be the issue of these things is not much to be questioned even every man to do that that is right in his own eyes And what good that will bring the Common-wealth I cannot understand But 6. Kings Magistrates and Princes have a particular charge given them to kiss the Son Psal. 2.12 Kissing was anciently an act of homage one King that acknowledged himself Tributary or promised Fidelity to another performed it by kissing him whom they promised it unto so far as I remember they generally performed it kneeling For this reason the hands of Kings are at this day kissed by which their Subjects declare their subjection that they shall be ready to wait upon him at the putting out of his hand and by it they tacitely promise to be as faithfull to him as his own right arm To kiss the Son therefore is to acknowledge subjection to him that they owe and hold their Crowns of him and withall to be faithfull to his Crown and Service and that in their publick as well as private capacity not onely as he is a Christian but as he is a King that as a Master in his House and as a Father over his Children by his Authority to keep his Subjects in subjection to the King of Kings Now what more immediate way can the Son be honoured than by taking care of his Spouse for to preserve her in Honor and maintain her in the full enjoyment and free possession of those things which her Husband left her until the second coming for the Church is the Lambs Wife Let us not imagine that a King is onely to regard his owu soul or to look after nothing but his Sâ—bjects bodies both Scripture Reason and Conscience and all good Christians would have the fear of God taught in a Regal way not Ministerial by him to all that are about him with him and under him It is not for a show onely that Kings wear Crosses upon the top of their Crowns but signifies that the Honour of him that died upon the Cross is to be maintained by him that wears it In a word let 's abhor and excommunicate the thoughts even deliver them over unto Sathan that would make a distinction between a Kings publick and private capacity when it is done to smite him with the tongue and divest him of that power which as King is given him of God especially since we know what cursed acts and blasphemous words were the consequences of them in late years 7. God hath in a peculiar and special way promised to bless his Church even as a Church with Kings and Queens Isa. 40.23 And Kings shall be thy nursing Fathers and Queens thy nursing Mothers c. Whatever Peace and Plenty the Church enjoys by the Civil Laws and Statutes of that place wherein she lives yet if she be not blessed and fed as she is a Church and in that capacity this promise is not fulfilled for all those outward things she may enjoy under a professed Turk but to suck and grow and be fat and nursed and swadled and that in the nature of a Church is the nature of this promise There is a distinction made by some that Kings have nothing to do to meddle with things Spiritual or Ecclesiastical but with things Temporal or Politick and that under the Law Magistrates might have power but they have none under the Gospel I woold have those that suppose â—o to reade this one Text they will find it a Gospel-promise it being made touching the access of the Isles and Nations of the Gentiles in a National way to the Church of God as is clear in the following words And the ground both of this and the other distinction considering the Arguments before given is onely ignorance of the Scripture and the malice of the opponent both to the Magistrate and Church the one would rob him of half his Dominion and the other under God of her greatest protection that they might reign with the one and trample upon the other under a pretence of serving God And yet now I remember it hath another ground the very same that the Popes Chair stands upon viz. That Magistrates have no power over Churches nor Church-men by which Principle the Popes Supremacy stands firm and Indeed there are two opposite parties of Popery and P. who though they have no agreement with each other yet they meet in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Draconis to darken the Authority of Gods Anointed 8. Kings and Magistrates as they are Church-members have a power to act for the good of the Church and to exercise whatever power they have for the good of the whole body and whatever Talent God gives them they are to lay it
Church for though every one that are members of the visible are not of the body of the invisible Church yet he is not of the invisible that acknowledgeth not himself a member of the visible he that hath God for his Father hath the visible Catholick Church for his only mother and must have her if he would be saved She is like the Ark of Noah as all without that was drowned so all without this is damned In the judgement of Charity we must indeed suppose that God hath his own among the heathen and by working upon them by his Spirit in an extraordinary secret and hidden way brings them unto the knowledge of his Son by which they are ingrafted into his body and so made members of the Catholick Church for as before out of it there is no salvation the reason is out of it is to be out of Christ for that is his body and to be out of Christ is to be without God and to be without him is to be without eternal life For this is eternal life to know thee to be the only true God and Iesus Christ whom thou hast sent Quest. 12. What are the marks of a true Church General notes and marks are set down by the Church of Rome whereby it is pretended that the true Catholick and Holy Church may be distinctly and perfectly known from all false Congregations or Churches as 1. Visibility 2. Antiquity 3. Durability 4. Prosperity 5. The name of a Catholick Church 6. Agreement with the ancient Church 7. It s union with the head viz. the Pope 8. Holiness of Doctrine 9. Efficacy of Doctrine 10. Holiness of life 11. The glory and power of miracles 12. The gift of Prophesie 13. The acknowledgement or confession of her enemies 14. The unhappy and unfortunate success of her enemies 15. A succession of Bishops With several others which in their own nature are either separable from the true Church or may agree to a false and may constitute a Synagogue of Satan as well as a Church of Christ for which with many other reasons they are rejected of the Reformed Churches as proper Characters of that body whereof Christ is the head that being able to consist pure holy and visible without some of them though in some points they agree to her also in that but not as essential or Characteristical and knowing also that many of them are forged by and in Rome that she may appear the better and stand the firmer in her Pontificalibus The proper and essential Characters of a true Church whereby she is differenced from all false also from the Church of Rome and which gives her her esse vivere sentire are these viz. 1. The pure dispensation of the Word Act. 2.4 Where the Word is taught in a pure manner according to the institution of it without detraction from or addition to it wherever that is taught what Christ commanded and the Gospel holds out so farre there is a pure Church and where that is mixed and mingled with mens Inventions as points of doctrine so far the Church is impure 2. The pure Administration of the Sacraments Matth. 28.19 30.1 Cor. 11.23 That Church that keeps to the institution of those Ordinances appointed as Seals of the Covenant by Christ putting nothing to them nor taking nothing from them as necessary for the making of them Seals so far that is a pure Church and where that is not done it is so far impure Some adde Church discipline but that holds out rather her well being then her being in times of persecution she hath wanted that and may want it and yet a true Church by the keeping pure of the Word and Sacraments which a visible Church cannot consist without hence we behold and look upon Ierusalem Galatia Thessalonica Corinth Colos. and once those famous Churchs of Asia though the gospel was taught in them in a glorious and a pure dispensatory way yet for the present wanting those two we eye them not nor number them among the Churches of Christ. The same teacheth the Reformed Churches of Helv. Art 14. Behem Art 8. France Art 27. Belg. 29. Ausp Art 7. Sax. Art 11. Wirtem Art 32. Swed or the 4. Cities Art 15. Sâ—ot Art 15. and of England Art 19. That Article it self is this Art 19. of the Church of England The visible Church of Christ is a Congregation of faithfull men in which the pure word is preached and the Sacraments be duly administred according to Christs Ordinance in all those things that of necessity are requisite for the same c. All which considered it follows 1. That the Church of Rome is no true Church or pure Church making the Scriptures to be imperfect for salvation without their own Tradition They will not suffer the Church to be clean through the word that Christ hath spoken The Church is only tyed to the Gospel For if an Angel from heaven teach any other Doctrine he is to be accursed by her 1 Gal. 9. With her Baptismal water she adds oyl salt and spittle as essential parts of Baptism and useth this holy Ordinance upon Bells Stocks and wood With the Sacramental wine she must mingle water of which the Lairy must not taste With her Sacramental bread she visits the sick salutes Emperors makes Procession it must be also a wafer Câ—ke and it must not be broken with both these Elements she maketh a Sacrifice for the dead and she teacheth that a Priest may give it to himself alone that the vertue or efficacy both of that and Baptism depends upon the intention of him that doth administer and yet the efficacy must not be questioned but believed and forasmuch as they are administered in Latine which the common sort may not understand they must act implicite faith 2. That those segregated Congregations in England are not true Churches The word preached by many that are not men in Sex nor Ministers in Office prayer being preached down and preaching only to be heard from men of their own principles teaching for Doctrine not Traditions but fancies blasphemies affirming the nullity of Apostolical Ordination c. The Sacraments are either abused as re-baptizing those that were baptized before making dipping necessary to that Ordinance and the Sacrament performed by a Laick person The Sacrament of the Lords Supper being either preached down altogether or grosly abused in nature It s vertue depends upon his goodness that gives it a sin to receive it with any that we conceit not to be holy or know him to be prophane though he be never admonished by them and if he were yet he is not to be eaten withal least I eat and drink damnation to my self through his sin the Elements not consecrated through which that only is an Ordinance and the body or blood of the Lord they are not consecrated for he that often attempts to do it hath no power so to do wanting Apostolical Authority viz. Ordination 3. That the
and received as the word of Christ which other Scripture is as well as the Psalms But 3. Because of all Scripture the Psalms are of most generall use as having in them the greatest variety of doctrine the most fervent and working motives to godlinesse and piety and 4. Because of all the Scripture they were usually most if not only sung they were in a special way chanted by the Saints and sung by the holy men under the Law which besides the Spirit of God who by David did compose those Psalms suitable to be sung was occasioned from those holy raptures that by experience believers felt in themselves in the using of them arising upon the variety of Doctrine that was naturally perceived to be in them and flow from them but of these things more at large when vve come to handle that Ordinance of singing in particular CHAP. III. HAving opened the Text we shall now by the assistance of him whose word is to be spoken of come to the drawing out of such truths as shall and may serve for firm pillars whereby the true Christian and sober Saint may stand upright against and in despite of the storms and blasts of all contrary Doctrine Our purpose is to speak of the nature of and to defend the Churches practise in those effectual and grand Ordinances viz. the Word Sacraments and Prayer the Conduit Pipes to convey the water of life to the languishing and thirsty soul though some in this Age surfeiting through plenty account them but as puddle and to be shunned by men As a foundation and ground to the whole Discourse we shall therefore handle this point of Doctrine from the words in generall That it is a Duty incumbent upon all persons to have knowledge of and to be well acquainted with the holy Scriptures The word of Christ is the unum necessarium that one thing needfull for a Christian in this earth and in his passing or travelling toward heaven indispensably necessary as a guide to direct him as light to comfort him and as armour to defend him Ephes. 6.17 Psal. 119.105 Psal. 19.7 In the opening of this doctrine we shall observe this method 1. Show what knowledge it is that lies upon all Christians as a Duty 2. What it is to be well acquainted with the Scriptures 3. Give other Scriptures for the proof of the point 4. Demonstrate the truth of it by reasons drawn from Scripture 5. Discover some causes that hinder the knowledge of the word in our days 6. Draw some Corollaries 7. Resolve some Questions This shall be the Order that we will follow and the God of Order cause his blessing to go along with it that it may effectually teach us how to order our Lives aright towards God and towards man in these irregular days of ours SECTION I. VVHen Christ had ascended up on high and led captivity captive he gave gifts to men Ephes. 4.8 which gifts did vary and were more or less according to the good pleasure of him that ruleth all things Every man hath not knowledge alike and no man knoweth all things he that knoweth most knoweth but in part 1 Cor 13.12 According to the Order God puts men in he will give five two or but one talent and no more some things lie hid from the wisest and other things God will have the lowest of men find out he hath given his word universally to all that by it all may know their duty and he is a wise man which knoweth that There are three things that every Christian must indispensably know in Scripture 1. All necessary truths God will be offended if they know not how to be good Christians not if we be not good Disputants We are to know that God is a Spirit And they that worship him must worship him in Spirit and in truth John 4.24 that he is a hater and punisher of sin Rom. 1.18 that Jesus Christ is the Son of God and the Saviour of the world Acts 9.20 Acts 5.31 c. From the knowledge of these and the like things there are none excepted they are indeed the ground work of all Religion and God will be angry if men know them not 2. All profitable truths It is necessary for men in health strength and wealth to lay up some comfortable provision against the days come wherein they shall say I have no pleasure in them Texts that can mitigate sickness suppress doubts and keep off despair conduce much to a Christians being and his well being also The mysteries of Daniel will not afford so much comfort to a drooping soul as the great mysterie of godliness What time thou art afraid trust in God Psal. 56.3 Remember Happy is he what case soever befals him that hath the God of Iacob for his help whose hope is in the Lord his God Psal. 146.5 God may bring thee through the fire and refine thee as silver is refined and try thee as Gold is tryed Zach. 13.9 Meditate therefore upon the Faith and patience of the Saints Rev. 13.10 and upon the end of the Lord Jam. 5.11 3. All Relative truths i.e. to know those things that God hath given a man in charge in reference to that particular calling or relation that God hath given to him or put him in A Father must know his Duty for he shall answer for his failings in that particular the Magistrate his the Minister his the people theirs God will punish Eli for his failings as a Father 1 Sam. 3.13 Saul for his as a Magistrate 1 Sam. 15.26 Nadab and Abihu for theirs as Priests Lev. 10.2 The people for theirs Mal. 3.8 9 10. Eonus Civis sed malus homo it is one thing to be a good Christian and another to be a good Father be both or if thou be not thou mayst be saved yet so as by fire 1 Cor. 3.15 that is as a man that hath his house and his goods burned may yet escape with his life so thou mayst be brought to heaven but not in that comfortable and joyfull condition which thou mightest hadst thou filled up all thy Relations according to the duties enjoyned thee by the word But of these there may be and is a twofold knowledge 1. A speculative or a head knowledge a knowledge that goeth no further then the brain old Eli might know wâ—â—t he ought to have done The word of Christ may be in a mans brain and there it will speed no better then the seed that was sown in stony ground Matth. 13.5 wanting depth of earth A head-knowledge will but encrease our guilt and that will increase our misery for he that knoweth his Masters will and doth it not shall be beaten with many stripes 2. An affective or heart-knowledge Theologia est scientia affectiva directiva which goes down to the affections and causes a man to walk and to do according to that which he knows Blessed is he that keepeth the sayings of the prophesie of this Book Rev. 22.7 This is to
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
our undertaking this subject at this time wherein so many are shaken to and â—ro by every wind of Doctrine desiring to establish you in that Faith once given to the Saints and to confirm you in the doâ—â—rine of the holy Catholick Church to which I presume you were baptized we shall from this Text maintain several grand truths in reference to the Word Sacraments and Prayer which may serve you as Antidotes against that poyson that hath already slain thousands at our right hand and ten thousand at our left but we must first come to the last Section and see some questions resolved SECTION VII Questions Resolved Quest. 1. Whither the Scripture be the word of God Quest. 2. Whither the Scripture ought to be mens onely rule Quest. 3. Whither men may come to a saving knowledg of God without the Scripture Quest. 4. Whither persestion may be attributed to the Scripture Quest. 5. Whither Salvation may be had by the single knowledg of the Scripture Quest. 6. What may perswade one that doubts to beleeve the truth of the Scripture Quest. 7. How far the Saints may be our rule besides the Scripture Quest. 8. Whither the books called Apocrypha be not Scripture Quest. 9. Why would God writ the Scripture Quest. 10. Whether men be bound to beleeve all that is in the Scripture Quest. 1. Whether the Scripture be the word of God By Scripture here is meant the whole word of God contained wholly and onely in the Canonicall bookes of the old and new Testament for though the word Scripture signifies only a writting or a book and may be attributed to any book scrole or writing in the world yet use and custome which is the rule of speaking hath wrought this word Scripture to signifie that writing of the Holy Ghost contained in the Book of God and not any other book 1. From the excellency that it hath above all other it is called the Scripture that is the Book as if there were none deserved that name but it hence the book of Canticles is called the Song of Songs that is the most excellent of Songs so this the Book that is the book of books 2. From that necessity that lies upon men to have this book above all other If all the learning of all the most famous Libraries could be contracted into one book and that one book digested into one mans Head yet he would call for thee Book that book that his life his comforts his salvation stood upon this book was made to mend all other books and the light that all other Learning could afford without this would but make Hell so much the darker when all Books are shown him yet as David said of Goliahs sword there is no Book like that 1 Sam. 21.9 or as Rachel said to Iacob Give me that or else I die Gen. 30.1 The like might be said of the word Bible that signifying also a Book and properly any Book of the world might be called a Bible but customarily it s given only to that Book that contains the word or that Book written by the Spirit of God Now that the Scripture or the Books of the old and new Testament are the words of God and written by none but God that they are from heaven and not of men may appear by these following reasons 1. None but God can be found out to make them let heaven and earth be searched as with a Candle and among all the Inhabitanâ—s therein the Author of this Book is not to be found For 1. If he was not the writer of them either Angels Beasts or men must for Plants and Trees are not to be once suspected for their original But 1. Angels made it not for then it was either made by them altogether or by some part of them But 1. Not by them altogether for then in some place or other this had been discovered the Angels would have told the world before this time that it was composed by them They would have discovered to the soâ—s of men by some means or other that they were beholding to them for these comfortable words 2. Neither can the Scripture be supposed to be made by one part of them for then either they mâ—st be made by the fallen Angels or the confirmed Angels But 1. Not by the fallen Angels the devils are more subtle then to destroy their own Kingdom to give weapons to overcome themselves Satan hath more policy then to reveal how men shall avoid his snares escape his traps overcome his temptations prevent his ambushments frustrate his watchings and disappoint all his purposes every line of the Bible tends to the râ—ine of his Kingdom every verse in it is his neck verse Would he have had himself known by no other name then a lyar a Serpent a Dragon a roaring and devouring Lyon a Deceiver an Accuser an unclean Spirit if he had gone to set himself out into the world it will follow therefore it was not them 2. Neither was it made by the confirmed Angels for they acknowledge themselves our fellow Servants Rev. 19.10 22.9 being therefore professedly our fellow servants they could not make Laws to restrain us of our desires nor enjoyn us from performing any thing that our own hearts lusted after neither would men acknowledge the Angels in this case to be their superiors 2. Beasts did not write it It is to be hoped that the Reader is so much a man as to understand Beasts or Fouls composed not that work their irrationality shews sufficiently their impossibility 3. Men did not do it There is but man to be thought on as the Author of this Book since Angels are known not to do it And yet apparent it is that men had no hand in it for then either it must be done by men altogether or by some men But 1. Not by men altogether where was that meeting and in what Country is that place that mankinde gathered themselves together to make Lâ—ws against themselves to bind their own hands to their own feet nay to crush their own heart yea which is more to doom themselves to the everlasting flames for doing that that above all things is most pleasing to themselves What time of the world was this meeting in What Histories mentions of it What Generation was then living and who called this Assembly together What makes this Age to tye themselves to those Laws made by their Fathers since they are dead and fallen asleep 2. Neither was it done by men apart for then those men that composed it must be either good or bad But 1. Good men would not do it for then they ought to have been speakers of the truth they have kept the world in falshood for they say that the Scripture is of God made by his finger spoken by his Spirit if made by themselves it s nothing so yea the best of men find in themselves disobedience to the Laws therein contained which costs them much sorrow many tears
spiritual conflicts which in their own nature are so unpleasing and so bitter that were it only their own Laws we should see them live more merrily in the world And what makes after Ages imbrace those Scriptures though good men should make them since they are contrary to flesh and blood and might therefore be rejected In a word a good man could not have said O earth earth earth hear the word of the Lord Jer. 22 29. if it had been his own Invention 2. Bad men did not do it the lyar the drunkard the thief the swearer would never have made Laws against lying Drunkenness stealing swearing nor have counselled men to have shunned their company nor damned themselves eternally for their so doing Since therefore neither in heaven nor in earth can there be found â—ut a Creature to be but probably supposed the Author of the Scriptures it remains therefore that the Creator must who is God blessed for ever 2. From the testimony of the Scripture it self it is apparent that God is the Author of it He that gave the Law was the same that brought Israel out of Egypt viz. the Lord God â—xod 20.2 He that commanded Iohn to write to the Churches of Asia was the first and the last Rev. 17. Thus saith the Lord Hear the word of the Lord is a usual phrase in Scripture which coâ—ld not have been said by Men or Angels had it been their own It was he that gave Moses the Law the Statutes and the Judgements for all Israel Mal. 4.4 It was God that spake by the mouth of his Holy Prophets which have been since the world began Luke 1.70 All the words that are written in that Book are his words Ier. â—0 2 What Isaiah uttered it was the Lord that spake it Isa. 1.2 what Ieremiah spake the Lord commanded Ier. 1.7 Nay what ever the holy men of God spake it was as they were moved by the Holy Ghost 2 Pet. 1.21 3. From the excellency of the matter contained in the Scripture it appears to be of God where it promiseth it goes above the power reason or invention of man as Those that do well shall shine as the stars and as the firmament nay as the Sun for ever and ever Dan. 12.3 and Matth. 13.43 The Incarnation of God a Virgin bearing a Son the resurrection of the dead all without the reach of man making Laws for the hearts of men of Kings and Princes poor and rich high and low shews that it is not of man threatening eternal death and promising eternal life both which are without the power of men and that to soul and body both which by man nor the powers of man cannot be reached unto It perswades to nothing but what is in it self good were it not commanded and disswades from nothing but what is in it self hurtfull were it not forbidden and that oftentimes without giving any reason but the will and authority of the Law-giver why must not men swear steal c. The Lord hath forbidden it The Proem to the Law is I am the Lord thy God Exod. 20.2 I am the Lord is often given as the only reason of the Law Lev. 18. 4. From the effects thereby wrought the Scripture hath wrought that upon the hearts souls and consciences of men that the writings of men and Angels could never have accomplished it fills sometimes the very souls of men so full of terrour and other times so full of comfort that were not God the Author thereof could not be effected he that is in love with sin and dark through sin it makes him to hate sin and to be in love with righteousness it hath brought the hearts and spirits of men to so much certainty that all the tortures torments and pains that men or devils could invent was not once able to make them doubt of it 5. From the scope and final end of the Scriptures it declares that God is the Author of them if any creature had been the composer of them he would in one verse or other have sought something to himself but the scope of the Scripture is purely for the glory of God the honour of God the praise of God to make men admire God to have them praise God to have them pray to God and to depend upon God and in their ways to acknowledge God It debaseth every creature in comparison of God and puts all things under the feet of God by which it is demonstrable it is from God 6. From the constant consent and declaration of the holy Catholick Church that in all Ages under and after Moses before and afteâ— the Judges before and under the Kings before and after the Captivity before Christ and in his time before the coming of the Holy Ghost and afâ—er the Apostles untill this very time hath in all Ages been consented to and looked upon as the word of God the very word of God the only word of God the holy word of God and besides this the Church hath owned no other The same Teacheth the Reformed Churches of Helvetia Article 1. of Bohem. Art 1. of Fraâ—ce Art 2. of Belg. Art 3. of Wirt Art 31. of Scot. Art 17. Quest. 2. Whether the Scripture ought to be mens only Rule There are many that pretend to new Revelations new lights walking according to and going a whoring after their own Inventions but that the Scriptures are to be our only rule these following Arguments may declare 1. It is the only infallible and unalterable Rule Many Rules and Laws have there been in the world which time hath altered and experience hath made to appear not good but the Scriptures of God remain the same no addition to them no dimunition of them to Kings and people they are now what they ever were and they shall be what for the present they are to all generations For ever O Lord thy word is setled in heaven Psal. 119.89 All other Rules have and may still deceive but this hath never deceived nor failed and is the same for ever and ever 2. The Churches of Christ had never any other Rule the word of God the Scriptures of God was ever the Rule of their Doctrine in matters of Faith The Rule of their lives in matters of fact Malachy that ends the Old Testament commands them to Remember the Law of Moses and Iohn that concludes the new pronounceth him Blessed that keepeth the Prophesie of the sayings of this Book Rev. 22.17 And whoever speaks not according to this word it is because there is no light in them Christ himself appeals to the Scriptures to be the Tryers of his Doctrine Iohn 5.39 3. They are written that they might be our Rule These things are written that we might believe that Iesus is the Christ and that believing we might have life John 20.31 We are to take heed unto this doctrine 1 Tim. 4.16 We have a more sure word of prophesie unto which we shall do well if we take heed
2 Peter 1.29 And as many as walk according to this Rule peace be on them and mercy and upon the Israel of God Gal. 6.16 Hence it is that the Scriptures are called Canonical because they contain and give a perfect Rule of all things conducing to salvation 4. God hath now ceased to repeat any new matter to his Church or for giving them any other Rule We must know that God who at sundry times and in divers manners spake in Times past unto the Fathers by the Prophets hath in these last days spoken unto us by his Son Heb. 1.1 We are to expect noâ—hing now but to walk according to what his Son hath given us and to the word his Son hath left us God hath revealed his mind by his Son to the world and there stops his Son at the time appointed will come to Judge according to this Rule that he hath left behinde Him 5. By this Rule only can the soul be satisfied and peace secured when this Rule is left what Rule can man have to walk by nay how many Rules shall he presume to settle himself by when this is laid aside All other are so full of uncertainties so loaded with doubtings so liable to exceptions so uncomfortable in distresses so various in their natures that like Noahs Dove Gen. 8.9 the creature can get no rest for the feet of its soul untill it pitch upon this again When he that is builded that is ruled and fitted to upon the foundation of the Apostles and Prophets Iesus Christ being the chief corner stone groweth unto a holy Temple c. Ephes. 2.20 being â—â—stened secured and confirmed he grows in holiness and purity and in Christ is quieted and glorified 6. The Spirit of God it self when it acts within us is to be tryed by this Rule We are not to believe every Spirit but try whether they are of God 1 Ioh. 4.1 And this is one way to see if it speak according to the teaching of Jesus Christ or not Ioh. 14.26 The Doctrine that St. Paul taught was by the infallible Spirit of God and yet the Bereans are commended by the same Spirit for searching the Scriptures to understand whether the things thâ— were spoken were so or not Acts 17.13 7. We should open a wide door to all impieties and prophaness should we admit another What Laws might not be baffled by pretence of the Spirit what murders thefts might not be committed under the notion of a Call from God What man could be secure of his life or his goods if men might walk according to their own wills How often is that in Scriptures In those days there was no King in Israel but every man did that which was right in his own eyes And what villany was then committed is clear and obvious 8. We have seen sad wanderings and dangerous paths since this doctrine of inward Light was known or broached The sâ—me teacheth the Reformed Churches of France Art 2. Belg. Art 7. Bohem. Art 1. Helvet Art 1. of Ireland Art 5. and Article 6. of the Church of England The Article it self is this Art 6. of the Church of England Holy Scriptures containeth all things necessary for salvation for whatsoever is not read therein nor may be proved thereby is not to be required of any man that it should be believed as an Article of Faith or be thought requisite and necessary to salvation c. Quest. 3. Whether men may come to a saving knowledge of GOD without the Scripture That there is a natural knowledge of God in the hearts of men cannot be denied by him that knows his own soul the Nations never so barbarous acknowledged ever a superiour power and supreme being unto whom they called for help in their distresse but a spirituall saving knowledge of the true God is only to be acquired from the Scriptures but we must distinguish 1. Between Infants and the Adult how God works upon Infants in a saving manner to fit them for himself is a Theam the Scripture is dark in that Infants may be saved and that some are is easie to be defended though they are not capable of knowing God by Scripture the Question is to be understood of the Adult and such as are grown in years 2. Of the Adult there are two sorts some that never had the Scriptures unto whom the knowledge of Christ never came these we ought not neither will we judge them but leave them to rise and fall to their own master and others that have the found of the Gospell unto whom Christ hath been preached of them only is the Question proposed 3. Those that have the sound of the Gospell are of two kinds Some of them God hath bereaved of the use of sence or understanding one that is born deaf another that hath not the uâ—e and exercise of Reason we must behold as perpetuall Infants and leave them to the Judge of Israel that will do justly And others there are unto whom God hath given the benefit of sence use exercise and reason those then who having their understandings open to receive the Gospel and opportunities of hearing can have no knowledg that is saving without the Scriptures For 1. There was never any other way given by God The Scriptures since their composing have been by God given unto men that men might live by them know him serve him in this only is the way to motives for holynesse and piety here alone can we read of Heavens glory to stir up zeal and of eternall life to cause diligence 2. There was never any other way known to the Church of Gods The Scriptures are written that ye might have life through his name Joh. 30.31 The Church of Ephesus is recommended to this Word by Paul it being alone able to build them up and give them an inheritance among them that are sanctified Acts 20.31 Blessed is he only that keepeth the sayings of the prophesie of this Book Rev. 22.7 3. We are to shun him nay curâ—e him that wâ—â—ld teach us another way For though we or an Angell fâ—â—m Heaven preach any other gâ—spel unto you that is that holds ouâ—â—nothâ—r way to be saved then is in the gospel then that which we hav◠〈◊〉 unto you let them be accursed As we said before so â—ay â— now again If any man preach unto you any other gospell let him be accursed Gal. 1.8 9. An Angel who is incompassing the Throne of God dayly and whom â—od useth as his Messenger Ordinary should he as from God reveal another way of salvation though by his very nature and holynesse he might allure men to this doctrine but forewarned forearmed he were to be Anathema Maranathâ— 4. What need we any further witnesse we our selves have heard him say To the Law and to the Testimonies Isai. 8.20 Thou shalt not go aside from any of the Words that I command thee this day to the Right hand or to the left Deut. 28.14 Quest. 4. Whether Perfection may
be attributed to the Scripture This Question arises from the doctrine of the Church of Rome who teacheth her Members that the Scriptures are not perfect that is that the Word of God contained in the Scriptures is not of it self sufficient for salvation and therefore they help it out with their Traditions yet the Catholick Church in all Ages reputed the word in it self absolutely perfect For 1. The Scripture it self acknowledges perfection to be in it 2 Tim. 3.16 All Scripture is given by inspiration of God and is profitable for Doctrine for Reproof for Correction for instruction in Righteousnesse that the man of God may be perfect throughly furnished unto all good workes Now what Spiritual occasion can there be devised or what Act of Religion can a soul intend but what in one of these ways the Scripture is profitable and able to make him perfect of it self without any addition to it It s profitable for Doctrine that is for all truths necessary for salvation For Reproof that is for confutations of all errors For Correction that is a reprehension of all Vice For Instruction that is for exhortation to all verâ—ues And all this is that the Man of God may be perfect or that he might be a perfect man of God throughly furnished unto all good works This discovers the Scriptures largenesse The Scripture is written that the Soul may be full of joy The water of tradition need not be mixed with the Wine of the Scripture it can give fulnesse of joy without them 1 Ioh. 1.4 2. They are the Rules whereby the perfection of all other doctrine must be tryed we must bring all other to this Touch-stone we must weigh all weights in this ballance all Rules must be ruled by this and therefore it ought to be straight it self Acts 17.11 the truth of Pauls Doctrine appears by it's conformity to this Nay Christ himself in whom was no errour appeals to it Iohn 5.39 3. The whole and full will of God touching his Church to the end of the World is contained in it Ioh. 14.26 There is no new thing to be done nor no new truth now to be taught The Acts of the Spirit are but remembrancers of that Doctrine formerly taught by Christ. He shall bring to your remembrance whatsoever I have said unto you so that no new thing nor any other thing is to be expected but what he did speak unto them even all things that he had heard of his Father John 15.15 so that the will of God being by the Scriptures fully known they are to be acknowledged perfect Put nothing therefore unto his Words lest he reprove thee and thou be found a Lyaâ— Prov. 30.6 4. There is no truth doctrine or Act which is necessary for salvation but is in the Scripture either by express Text or may be drawn from it by good rationall and holy consequence yea all necessary truths are plain open and manifest in Scripture 5. The Scriptures are called and owned by the Name of Gods Testament Heb. 9. the Old is the first Testament and the New is the last v. 15. c 18. Now the last Will and Testament of a man will not admit of any Addition nor suffer a diminution shal Gods Will and Testament not be sufficient to bring his Sons and Children to heaven without something put to it by man It is not therefore his but their Testament if they must perfect that which blasphemy let our souls abhor 6. The Arguments that the Church of Rome brings are in themselves frivilous and indeed prove the perfection of the Scriptures To this agree the Reformed Churches of Helv. Art 1. Bohem. Art 1. of Fr. Art 5. of Belg. Art 7. of Wirtem Art 31. of Sâ—ev Art 1. of England Art 6. The Article it selfe was mentioned before Quest. 5. Whether Salvation may be hold by single knowledge of the Scriptures By the single knowledge of the Scriptures we understand the bare knowledge of the History precepts counsels and promises of the Bible abstracted from the spirit of God which knowledge will never bring a man to Heaven nor happinesse For 1. Not by grace but by nature might many be saved contrary to Ephes. 2.8 much reading and a good memory or once a week to look upon the Bible might be sufficient to make a man holy and denominate one a Saint 2. Such a knowledge might and doth consist with all wickedness and uncleannesse there are some Matth. 7.22 that did prophesie in the Name of Christ which shews that they knew his Law and yet they knew not his glory for he never knew them being workers of iniquity v. 23. 3. It is not a knowing only but a doing also that God requires as a means to obtain Eternal life Iames 1.22 But be ye doers of the Word and not hearers only we are not altogether to know but likewise to walk by the same rule Phil. 3.16 4. A clear full and true knowledge of the Scriptures can never be had without the spirit â—f God Man is naturally blind and cannot see spirituall things because they are spiritually discerned 1 Cor. 2. 14. the plainest thing in the Scripture is a mystery to him he knows not wat sin is he knows no what Christ is he cannot see sin to be deadly poyson the vomit of a Dog Neither beholds he the Lord Jesus as the chiefest of ten thousand It is the unction of the Spirit by which the Believer knoweth all things 1 Iohn 2.20 that is savingly and as he ought to know 5. God threatens severely suth as barely know his Law Psalm 50.16 Hs says to the wicked What hast thou to do to declare my statutes or that thou shouldest take my Covenant in my mouth c. God puts no regard to a sinner that only knows his will on Earth and shall never Crown him that barely knew his Masters will in Heaven 6. If the bare knowledge of the Scriptures were sufficient for salvation I question whether the Devils should remain in everlasting chains under darknesse This is not spoken to put away the use of the Scripture but that abuse of trusting barely to it we ought to call for the Spirit and beg for the Holy ghost to open our eyes and sanctifie our hearts and renew our natures that the Word of God might be inwardly taught us as well as outwardly preached unto us Quest. 6. What may perswade one that doubts to believe the truth of the Scriptures By doubting of the Scriptures here is understood a calling in question out of pure ignorance the very truth of the History of the Bible he doubts if David King of Israel did compose Psalms and doubts that the Lord is not round about them that fear him as the Mountains are about Ierusalem He doubts that the Apostles being ignorant men and by Trade Fisher-men most could convert Nations not a few In a word he questions the Books of Moses of the Psalms Prophets Evangelists and Apostles not all out
they sinned that word that might have been purely and unsported given to the Father through negligence forgetfulness wilfulness might not have been delivered intirely and perfectly to the son but now in writing none of these can alter the age that now is can know if others do corrupt and those that come after may judge of this each having copies by them they are able to discover or iudge of the integrity of another neither can any one corrupt it in the least but it may easily be discryed by his neighbour through the copies or writings of it 3 That helpe might be afforded men against those imperfections that attend the best for through fraile nature cares and troubles of the world sutable comforts confirming truths might not suddenly be thought on now by writing this malady hath a proper cure the word being open and before our eyes we may take up and read such truths as may stay the Soul in her greatest shakeings and comfort her in her languishing distempers 4 That mens faith might be the more confirmed in the truth of it when men see the prophecies that were foretold in the book of Daniel and in the Revelation the fulfillings of the threatnings is against the Jews c. To know that these things are done and to see them foretold so many hundred years before induceth a man more firmely to beleeve them then if it were told him barely from another that his Father or Grandfather said it should be so of which he also might have cause to doubt and the truth of the Speaker even in that particular suspect Quest. 10. Whether men be bound to believe all that is in the Scripture For the dispatching this Question we must distinguish 1. Between the Scripture it self and the persons who writ it is not necessary to salvation to believe that Matthew writ that Gospell that goes under his Name nor that Peter writ his to believe what is spoken or written is one thing and to believe that David writ it is another thing 2. Between the writing it self and the time when or the place whence it was written It is one thing to believe the truth of those Epistles of Paul and another thing to believe that they were written from Corinthus as that to the Romans or that from Athens as that to the Thessalonians or from Rome when Paul was brought the second time before Nero as that last Epistle to Timothy 3. Between the Words written and the meaning or sence of the thing writ It is one thing to believe that Paul writ the words of his Epistles in that order method place as we have them in our Bibles ordered and placed and another thing to believe the sence and the meaning of the thing so written we shall find the writers of the Scriptures in citing of places deviate from the naturall order of the Words given them by the first Author which shews that we are not bound to believe that For instance David declares Psal. 16.8 I have set the Lord always before me because he is at my right hand I shall not be moved which Text Peter having occasion to use Act. 2.25 reads it thus viz. I foresaw the Lord always before my face he is on my right hand that I should not be moved The words being clearly varied but the sence and meaning being the same we are tyed to the one and not to the other which alteration is evident in many places particularly the very next verse both of that Psalm and this Chapter 4. Between an Historical and a saving faith we are to believe all that the Scripture contains and set down that is the sence and meaning of it to be no other then the very will purpose mind and Law of God which we must believe if we would be saved And that it was written by David and sent to the chief Musitian by Matthew by Paul and sent to them from Corinthus that the Epistle to Timothy Ordained the first Bishop of the Church of Ephesus was written from Rome when Paul was brought the Second time before Nero as his second Epistle at the close declares ought to be believed by an Historical faith that not being written by the infallible spirit of God but by the Churches Tradition of whose authority in an Historical way it is but presumption in any man to doubt CHAP. IV. Of Reading We are now come to the prosecuting and enforcing of those directions above named as necessary Antecedents for the Words indwaking The first was to read the Scriptures In the handling of which we shall 1. Prove it is a duty to read 2. Direct how to read 3. Resolve some Questions Sect. 1. THat all are to read the Scriptures is a truth that the Religious Christian will not doubt of and the Hypocriticall dare not deny yet that all might be left without excuse we shall prove that all must do it According to the usuall division of Magistrates Ministers and people or of Old and young which comprehendeth al sorts of persons whatsoever 1. Magistrates are to read it God giving Laws concerning the Ruling of his People to him that should be King â—ver them Commandeth Deut 17 18. that when he sitteth upon the Throne of his Kingdom that he shall write him a Copy of this Law in a book out of that which is before the Priests the Levites and it shal be with him and he shal READ therein all the days of his life The King therefore it not exempted from this duty though he be Lord of all notwithstanding all affairs he must READ therein all the days of his life And the truth is he will be the best Ruler that is best acquainted with this word he will know sin the better which he is to punish Rom. 13.13 the better he be acquainted with the Scripture Rom. 7.7 It is the abundance of the sincere milk of the Word that maketh Kings Queens nursing Fathers and nursing Mothers unto the Church Isai. 49.23 that all that live under them may by their knowledge and discipline grow in all godlinesse and wax strong to every good work sucking from their breasts wholesome doctrine springing from good government and Laws and enjoying the fruit of all in every Act of Justice What God doth in this place require of a King who is Supream 1 Pet. 2.13 he requires the same of all Magistrates and Officers under him that are as Kings in their proper places and Domininions and by the Subjects ought so to be beheld 1. That they be not puffed up by conceit of Earthly greatness Psal. 131 1 2. 2. That they may be impartiall in their Sentences Proverbs 31.5 3. That they may uphold and defend the truth of his worship 2 Kings 23.1 2 3 4. 4. That they may know whom to encourage and whom to punish Rom. 13.3 5. That every thing may be done by them as those that must give an account to the King of Kings and Lord of Lord for
Our Saviour being of the Royall Trybe was born a Gentleman of this you have a part 2 Civill by riches Abraham was a mighty Prince of this you have a Competency 3 Moral by a vertuous life this made Jabez more honourable then his Brethren in this you have outstrip'd many of your companions 4 Celestial by being Crowned with glory and such honour have all Gods Saints which to obtain a firm standing unto and a worthy receiving of the Churches Sacraments are essentiall helps and furtherances In this tract you have their natures Catholically handled and purely though plainly taught unto which if you take heed you shall do well and passe for a true Son of the Church in the Register of the faithful and receive the sure reward of a Saint in the new Jerusalem the Mother of us all which is the prayer of him who is SIR Yours in all offices of love and duty Will. Annand CHAP. I. Of Sacraments THe seals of the Covenant of Grace are called Sacraments quia Sacramentâ— tractari debent a word though not found in Scripture as the word Trinity yet Sufficiently grounded in the same It signified of old that Oath or Engagement souldiers made to their Captain of their faithfulness and fidelity before they were listed in an army and without this military Sacramental Oath it was not lawful for any to draw his sword in a field Christ is the Captain of the Christians salvation and these Sacraments are Bonds and tyes on mans part to be the Lords and to be faithful unto him until death The doctrine of the Sacraments is the second work that we undertook in this backsliding generation to defend against the calumnies and reproaches of ignorant and unlearned men in prosecuting of which we shall in the general behold 1. Their nature 2. Their end 3. Their parts 4. Their number 5. Resolve some Questions SECT I. THe nature of the Sacraments may be thus known They are holy and visible signs ordained by God as seals of his promises representing that inward grace and goodness which he bears towards and intends to shew unto his people through the Lord Iesus 1. They are Holy and visible signs God was pleased in all ages to deal with his people in This way of Sacraments holding forth his mercy and will toward them by some visible sign presented to them Thus the trees of life and of knowledge Gen. 2.9 were Sacraments to Adam and Manna from Heaven and water out of the rock were for a time Sacraments to the Iews 1 Cor. 10.3.4 and water bread and wine are standing Sacraments or visible signs of Gods love unto Christians Therefore they are called Holy figures Marks Badges Prints Forms Patterns Representations Memorials Symbols Seals or Signs Evidently holding forth Christ and all his merits Gal. 3.1 2. Ordained by God Sacraments are in themselves not circumstantial but essential parts of Gods worship and therefore he onely is to be the giver of them none ought to inrrude that as a part of worship unto which God hath not given his consent Erroneous therefore is the Church of Rome even in this particular in binding her Members to five Sacraments more thâ—n ever God made or the Chatholick Church knew God must give the grace gift or mercy signified by that sign therefore it is fit he appoint the sign himself he appointed circumcision under the Law Gen. 17.10 and baptisme under the Gospel Iohn 1.33 3. As seals of his promises God hath declared in his word that he will forgive his peoples iniquity and remember their sins no more Ier. 31.34 and hath appointed the Sacraments as seals to this promise and all others of the like nature The Sacraments may be considered in a three fold manner and usually are 1. As instruments and so they awake and stir up the soul to lay hold upon Christ as God exhibites him in the Gospel 2. As signs and so they represent Christ and him crucified which is common to them with the Gospel 3. As seals and so they declare that the receiver is pardoned concerning that truth or deed written in the Gospel Matâ—h 26.28 3. Representing that inward grace c. Israel was Gods peculiar people whom he had taken out from among all nations to behold his glory and the outward sign or token of that was their circumcision in the flesh Geâ— 17.11 which as baptisme unto us signified and sealed their regeneration justification and sanctification through Christ Deut. 30.6 Rom. 4.11 4. Through the Lord Iesus This is the thing signified in all the Sacraments of the Church he is eat in the Manna and in the passeover drank in the water out ofâ— the rock he is in the baptismal water to wash the soul and take away its pollution and in the Eucharistical bread and wine to strengthen and comfort the soul God intending Christ to be the way wherein he will meet the sinner and the door through which he will admit him into his presence There are who make the Rainbow a Sacrament unto Noah Gen. 9.12 13. and when they shew that Christ is signified thereby and his merits represented by it as by a sign and his mercy declared as a seal to all that are beholders of that bow or the parties to whom that covenant is made which was with every living Creature I shall be of their judgement not before SECT II. THe ends for which God appointed Sacraments in his Church are chiefly these 1. For helps against our weakness we can understand spiritual things and heavenly mysteries the rather that they are represented to us by bodily and visible signs we are the more able to apprehead the efficacy or the manner of the blood in washing or purifying the polluted when it is mystically represented to us by water Our memories are fraile and the death of Christ may more powerfully be thoughâ— on by us when it is signified by bread and wine which is one cause of that Sacraments institution Luke 22.19 2. To confirm us against our doubtings the penitent hath the promise of the forgiveness of sins made unto him but the Sacrament gives him Gods hand for it God hath written it in his word and Christ hath sealed it by his last supper Matth. 26.28 3. To quicken us against our dullness Sacraments are bonds tyes covenants engagements and visible contracts that the soul makes of new obedience they are as it were spurs in the sides of a lingering heart making him with a holy compulsion to bear up to the Lord Jesus in points of worship and of practice 1 Cor. 10. 16.21 4. To discover that we are of his inheritance by his Sacraments his own people are distingushed from such as believe not in him or call not upon him Goliahs being uncircumcised 1 Sam. 17 36. was an argument to David that he belonged not to God by baptisme we are at this day known from all such as look not for salvation through Christ that being performed in his name as
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
dayes again observed p. 257. VI. Whether it might not be an acceptable service to have an annuall fast for the crimes lately acted in England p. 259. Of a Feast p. 260. Questions I. Whether the feasts of the Church Catholick differ from those of the Church of Rome p. 270. II. Whether the Festivals of the Church of England may lawfully be observed p. 271. III. Why are bonefiers made in England upon the feast of the fifth of November p. 174. IV. Whether the time of a martyrs death be a proper time for feasting p. 275. V. Whether the feast of Philip and Jacob be not prophaned p. 276 Of Church or Temple p. 279. Questions I. Whether those places may be consecrated p. 287. II. Whether those places may be termed holy p. 289. III. Whether such Churches as have been erected by Romanists may be used by Catholicks p. 290. IV. Whether at a Christians entry into those place he may performe his devotion p. 292. V. VVhether it be lawfull to have musick in our Churches p. 294. Of ministerial ordination p. 290. Questions I. VVhether ordination may better a Ministers gifts p. 300. II. VVhether a Minister may renounce his ordination p. 301. III. VVhether the ministerial office be to continue alway in the world p. 302. IV. VVhether it be lawfull to hear an unordained man preach p. 304 V. VVhether an ordained person may have an office in the Common-wealth p. 306 Of Catechising p. 309. Questions I. VVhether or how catechising differs from preaching p. 315. II. Whether preaching be to be preferred before it p. 316. Of preaching p. 319. Questions I. VVhether Gosâ—el preachers ought to have a setleâ— maintenance p. 325. II. VVhether an Heretical or upstart Teacher may be known from the true p. 330. III. VVhether a preacher once setled in a place may leave that place p. 332. IV. VVhether it be expedient to permit one to preach constantly or weekly in a place that hath neither orders from the Church nor charge of the people p. 339. V. VVhether he that is a Gospel Teacher may lawfully own civil titles of honour p. 336. Of a conferrence p. 329. Questions I. VVhether private or night meetings may lawfully be upheld p. 344. II. VVhether it be lawfull for Christians when they meet to make merry one with another p. 344. III. VVhether the conferences or private meetings lately used in England were agreeable to the power of Godlinesse p. 349. Of Admonition p. 351. Questions I. VVhether a heathen may not be admonished p. 359. II. VVhether admonition be alike to be given to all Ibid. Of Excommunication p. 360. Questions I. VVhether reformed Churches are legally excommunicated by the Pope p. 366. II. VVhether Kings ought to be excommunicated p. 367. III. VVhether Excommunication debars from all society of the Church p. 371. Of Singing p. 373. Questions I. VVhether it be lawfull to sing Davids Psalmes in a publick congregation p. 377. II. VVhether those Psalmes containing direfull Imprecations ought to be sung or how with a conscience they may be sung p. 379. Of the Sacraments p. 380. Questions I. Whether these five Sacraments added by the Church of Rome be Sacraments p. 381. II. VVhether the effects of the Sacraments depend upon the worthinesse of the Minister p. 384. III. Whether or how the Sacraments differ from the scriptures p. 386. IV. VVhether the Sacraments of the old differ from those of the new Testament p. 387. V. VVhether two Sacraments be sufficient under the Gospel p. 388. Of Babtisme p. 389. Questions I. VVhether Dipping be essentiall unto Baptisme p. 400. II. VVhether Infants ought not to be baptised p. 404. III. VVhether baptisme is or ought to be readministred p. 412. IV. VVhether witnesses at baptisme according to the Law of the Church of England be to be approved p. 413. V. VVhether the Cross at baptisme according to the Law of the Church of England be to be approved p. 415. Of Conformation p. 420. Questions I. VVhether confirmation be a standing Ordinance in the Gospel p. 426. II. VVhether the Church might not be advantaged by the restoring of confirmation p. 429. Of the Communion p. 431. Questions I. VVhether the Communion ought often to be received or how often p. 447. II. VVhether the Church of Rome hath reason to keep the Communion cup from the people p. 448 III. VVhether kneeling be a gesture lawfull to be used at the Communion p. 451. IV. VVhether it be expedient to keep prefixed times for Administration of the Communion and if offerings be lawfull p. 453. V. VVhether it be a sin to receive the Communion in a mixed congregation and if private examination be necessary p. 455. Of Prayer p. 471. Questions I. Whether men by Industry may obtain a promptnesse in prayer p. 512. II. VVhether the wicked be bound to pray p. 515. III. VVhether the set forms of Prayers used by law in the Church of England be lawfull p. 516. IV VVhether there be not vain repetitions in those formes p. 529. V. VVhether it would be convenient to alter any part of those formes p. 532. Of an Oath p. 535. Questions I. Whether swearing be an ordinance of or under the Gospel p. 538. II. Whether the oaths of Allegiance and Supremacy required by the King of England c. May lawfully betaken p. 540. Curteous Reader be pleased to take notice that these bookes following are Printed for and sold by Edward Brewster at the signe of the Crane in St. Pauls Church yard 1661. Bp. Williams Right way to the best Religion wherein at large is explained the Principle heads of the Gospel in foll Dr. Iermin Chapline to King Charles the first his phrastical Meditations by way of Commentary upon all the Proverbs foll Mr. Elton his Commentary upon 7.8.9 Romans foll Mr. Prinnes Hidden works of Darknesse brought to Light foll Mr. Ball of the Nature and life of faith 40. his large and small Catechise 80. Mr. Bentharns Christian conflict shewing the difficulties and duties armor and speciall Graces to be exercised by every Christian Souldier 40. Mr. Baxter of Crucifying the world by the Crosse of Christ. 40. A Collection of severall Sermons preached before the Parliament 40. Mr. Cawdrey of the inconstancy of the Independent way with Scripture and it self 40. Severall Sermons of Mr. Paul Bayns Mr. Calamys Sermons Compleate Mr. George Newton his Elaborat exposition on Iohn 17. foll Mr. Randoll on the Church 40. on 8. Roman 40. Mr. Stalham against Quakers 40. against Anabaptists 40. Dr. Sclator on 4. Romans Mr. Vdall on the Lamentations Mr. Ieremiah Whittakers Sermons 40. A vindication of the Presbyteriall Goverment and Ministry CHAP. 1. Of the Church 1 Thes. 1.1 Paul and Sylvanus and Timotheus unto the Church of the Thessalonians c. INtending to speak of the nature of some despised Ordinances of the Church of Christ we hold it expedient if not necessary to take our Rise from hence by unfolding the nature of that Church whose practice we
are providing our selves to defendin points of grand concernment and as a preliminary discourse to the following truths we shall preface upon that Subject Every Heretick stands confident in his errour and each seducer pleads for a belief of his Doctrine by imposing the name Church upon those whom they have so seduced and made Proselytes to their Hereticall Tenets by which means the glorious Fabtick of the Catholick Church is like a lodge in a Garden of Cucumbers sleighted and disesteemed of many we shall stand therefore a short season upon this holy ground and take a true survey of her large dimensions Da Domine perficere qui dedistâ— velle For her height or Altitude by the Scripture I see that she is higher then the Heavens her Head who is above all principalities and powâ—â—s is Christ the Lord. Ephes. 5.23 He is at Gods Right hand and in her affections she is at the same place Col. 3.2 Behold see you her not going up to heaven like Pillars of smoâ—k leaving the Wildernesse of this World Can. 3.6 Her hasty departure occasion'd betwixt Love and fear longing to be with her beloved and fearing to be devoured by faithlesse and unreasonable men who like Foxes have encompassed her about purposing to tear her in pieces from whom that she may be delivered she assumes the wings of a great Eagle and maketh her nest above the stars For her breadth or Latitude by my Creed I see her of an infinite and inconceiveable extension I believe that the Church is catholick she is as broad as the World as old as the Creation her age you may suppose to be attended with weaknesse but it is not the last visit that Christ her Husband made her renewed her strength like an Eagle so that shee walks and is not weary she runs yet is not faint holds pace with eternity it self Perceive you not Christ the everlasting Son of the father to be the corner stone of this glorious building 1 Pet. 2.6 And untill he cease being it shall never know dilapidations By the same Perspective or Fiduciary Optick Nerve I see her of a comely and beautifull proportion and holy uniformity I believe that the Catholick Church is holy The Kings Daughter is glorious within Christ her Spouse is ravished with the beauty of her eyes Cant. 4 9. Therefore she shall ever be Reverenced in mine He whose eyes are Ten Thousand times brighter then the Sun hath shined upon her garments of wrought Gold and protests that there is no spot in her Cant. 4.7 Let me therefore never cast a blot upon her He that is her Husband hath made her so Ephes. 5.27 Therefore let me that am her son ever hold her so but for the clearer understanding of this matter we shall 1. See the Nature of the Church in Generall 2. Resolve some questions concerning her The nature of the Church of Christ by a due weighing of this description through faith and Scripture may be fully manifested and known It is First The Whole Society or Company of Beleevers 2. Elected and appointed by Gods Eternall decree 3. Called by the Word of the LORD 4. From amongst the rest of Mankind 5. For the bringing of glory to his own Name and giving unto them Eternal lfie In this Description take notice 1. Of the Members of the Church they are the whole Society or Company of Believers in what age soever they lived in what place soever they aboad in however dispersed where everscattered whether far or near old young male female High and Low Rich and Poor All that ever were and all that ever shal be all that ever lived upon the Earth with all that ever dyed in the Womb from Adam the first man that ever was known with and until the last man that shal ever be born makes up this Temple of God and all of them are but severall Members of that body whereof the Lord Jesus is the head 1 Cor. 1.2 Rom. 12.5 2. Of the Causes of the Church and they are either 1. The efficient cause Gods Eternal decree There are none made members of the Church by chance nor by their own care and industry who by taking thought can adde one Cubit to his Stature and he is high with a witnesse who hath his head above the clouds None shall sit in the Kingdome of God but they for whom it is prepared of the Father Matth. 20.23 And it is prepared for them before the Foundation of the World God by his decree must separate Believers from among men or faith shall never purifie the hearts of men and Election must precede Vocation Gal. 1.15 The least blossome of true holinesse will never grow nor never was seen to bloom upon that stem whose root was not Predestination Ephes. 1.4 5. 2. The Instrumentall cause which is their Call by the Word of the Lord this is the means used for the bringing of many Sons and Daughters into glory It is the charge of Almighty God to the Apostles to hear his Son Iohn 17.5 It is the charge of the Son that the Apostles preach to the World Matthew 28.18 19. And by the benediction of the Spirit by that there is added to the Church dayly such as shal be saved Acts 2.47 None shall be glorified but such as are called with a holy calling we must hear the joyfull sound of his Word before we can see the glory of his countenance for whom he glorifieth he justifieth and whom he justifieth them he also calls Rom 8.30 This Call is so necessary to the Churches being that the Greek Word for Church comes from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their being called and indeed none shall be crowned with the Lamb but such as fight with him and none shall fight under him but such as are called chosen and faithfull Revel 17.14 We have those that pretend a call in this generation but we have cause to suspect it is not by the word of the Lord for if so they would be holy without blame before him in love Ephesians 1.4 They would be full of love were they full of the Spirit and of joy peace long-suffering gentlenesse goodnesse faith Galathians 5.22 Bitternesse wrath anger clamor and evill speaking should be far from them with all malice Ephesians 1.31 The word of Christ we are to look after if we seek to obtain glory for that leads unto it Revelations 22.7 And we are to entertain it in our hearts if we would have that to shine upon our heads the same Doctrine is taught us by the Church of England Art 17. Yet we must understand this calling of or by the word to be onely necessary First when God is pleased to give the word Secondly to those persons who are of years wit or discretion to understand the word or Thirdly where God hath given the naturall meanes for the hearing or reading of his word 3. The formal cause remotely described Separated from amongst the rest of mankind by
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
never so well planted there may be some that will be irregular especially where there are Lyars evill beasts and slow bellies of which sort Crete was full of chap. 1.12 And therefore Titus is further charged that what is wanting that may conduce to the Edification of the Church having a respect to the people they should make such as may curb the veay beastlinesse or irreverence in the House and Worship of God We might insist longer on such Texts but these are sufficient to cause the unprejudiced Christian to consent to the truth that we are now pleading for 3. From the power and practice that was in the Jewish Church touching ceremonies not commanded may we draw arguments for holding the same lawfull in the Christian. Did not David bring in Ceremonies Musicians Qâ—iresters Organists Violers Lutinists with many more into the Worship of God which he had no command nor precept of God and though God had his Prophets Priests Messengers there in and about Davids Court yet never gave he one of them Commission in the least to check David for this his chargeable presumption nor to no King nor to no age after him my Christ himself did never mention it neither do we find any of Gods people scruple at it in his time nor after possibly those sons of Belial that rebelled against his sons might for Rebellion is so â—gly-faced that it never durst appear in the World without a Mask generally it takes that of Religion but seeing God was silent what needed they care We have heard some say that Musick might bee under the Law but nor under the Gospell not that I plead for Musick in the least but using it as a sutable Medium to prove the truth it is now under demonstration ignorantly for it was not under the Law nor mentioned in the Law but a pure invention of Davids own He conjecturing that Musick might tend to the ends before specified From the liberty therefore that was given to the Jewish Tabernacle Synagogue or Temple for we may judge there were after Ceremonies brought in as there occurred necessity or conveniency we may argue the power of the Christian Church even in reference to ceremonies whose liberty is by Christs death more large then theirs in all respects and surely not diminished in this 4. From that Decorum that decent Ceremonies of which still we say the Governours are Judges makes the Ordinance of the Church appear withall Let his soul be bound up in the bundle of life and made higher then the Kings of the Earth who declares that he bears a greater reverence to the Ceremonies of the Church of England by being in those places and seeing those Congregations wherein they were not used or spoken against And indeed Reverent gestures grave Vestments decent and comely Deportments may be compared to that cloathing of Gold with which the Kings daughter is habited Psal. 45.13 making them exceeding beautifull in the eyes and ears of the Beholders and more esteemed of her members and reverenced of all that are partakers 5. It is the Doctrine of all reformed Churches Confes. of the Church of Helve Art 25. of Belg. Art 3â— Ausp Art 15. of France Art 32. of the Church of England Art 20. Church of Bohem. Art 15. with this advice that however such Ceremonies had their beginning whether from Bishops or from Councills or of any other the people were not to care for it nor be disquieted but to use them to good because they are good So the Church of Wittemburge Art 35 holds it lawful to appoint days for to hear and preach Sermons and any other Rites not contrary to Scripture So Sueve Art 14. and withall confesses that they reckon no traditions for mens traditions but such as are condemned in Scripture contrary to the Law of God but for such as agree with Scripture and were ordained for the good of men although they be not expressed in the Scripture yet in that they proceed from the commandment of love which ordereth all things to be done in decency they are worthily to be accounted rather of God then of man and closeth up their Article by showing from Scripture that the more willing a man obeys the civill Laws which are not â—repugnant to Religion the more fully he is enduced with the faiâ—h of Christ. In the mouth of these witnesses let this truth be justifyed And Quae non prosunt singula multa juvant Since my writing this going through the Harmony of confessions and other Authours we find the Church willing to show her own power limiting herself in the eyes of her own people in cases of Ceremony viz. 1. She hath no power to impose any thing contrary to the written Word of God 2. Nor none that are insignificant 3. None that are troublesome 4. Nor with any opinion or thought of necessity as to lay salvation upon them 5. Without all conceits of merit as to deserve Heaven by them 6. Not laying them down as parts of Divine worship 7. Or to conceit that the observance of them will make us the more perfect before God If the Church that imposeth those Ceremonies teach not the necessity of their observance directly or exactly by these arguments she may impose what ceremonies she wil according to the doctrine of most of the Protestant Churches in Christendome yea all of them that have declared their opinions upon that Subject Quest. 3. Whether the Church haâ—h power to compel any irregular Person to her Ordinances For the opening of this Question we must note that when the Church is said to compell it is neither to imprison nor to fine those being altogether out of their Verge and dominion excep you imply that the Church-Officer be likewise in civill authority and exercise Jurisdiction in that capacity or if you consider the civill Officer a Church member and in that sence the Church some way may be said to do it We shall consider the Church-Officer abstractly as no civill Officer but in that capacity that he bears toward the the Church and by compelling we hold out or mean no other thing then the utmost of the Churches power and largest extent and the execution of that highest Act of Justice wherein her Lord and Husband hath invested her to free both him and herself from contempt by which she hath authority to command and to punish those who wilfully absent themselves from her service without such reasons as the Church her self shall be satisfied withal for who ever went to hell without a reason And let none quarrel with the word Compel to omit the Grammer of it which holds out the sence before spoken of we finde in the great Supper Luke 14.6 the Master giving a charge to his servants to call his Guests some excused themselves yea all gave reasons for their absence to flesh and blood satisfactory Then they were to go to the Streets and Lines of the City chief places possibly affording Guests sufficient for
in that he did it in the first month of his Reign nay more he did that in the first day of that first Month as may be collected from verse 17. of that Chapter he speaks to the Levites and calls them sons vers 11. by which he acknowledged himself tâ— be their Father and we are informed that they gathered themselves together at the commandment of the King some in our days would have questioned his authority by the words of the Lord vers 15. a King commanding things lawfull is a commandement of the Lord. They set the Temple in order sanctifie both it and themselves and informs the King thereof vers 18. The King rises early himself and gathered the Rulers of the City together but be will see the people worship God and goes to the House of the Lord and sets the Levites marke the King sets them that is orders them to stand in their places with Cymballs Psalteries and Harpes according to the Commandements of David and of Gad the Seer and Nathan the Prophet c. vers 25. In the distribution of the Levites in their places Courses and Offices these three consulted but that instruments of Musick was Davids own Ordinance appears both by the 27. ver of this Chapt. and also by Ezra 3.30 Where at the building of the second Temple these things were practised as from Davids authority with severall other places all being in order at the Kings appointment Hezekiak commanded to offer the burnt-offering upon the Altar ver 27. And he with his Princes commands the Levites to sing Praise with the words of David ver 30. Here is medling with the Church if there be any medling in the World But further God hath appointed that the Passeover should be kept in the first Moneth of the Year yet Hezekiah with his Princes takes Councill and agrees to keep it in the second Month a Proclamation made accordingly Chron. 30.5 If the Sun it self had not hasted to have gone down or at least gone back ten degrees upon the Temple of Ierusalem to have beheld this holy Kings zeal in meddling with Church affairs it had been no wonder Iosiah is famous for this even for meddling with the Church let the expression be excused the times forceth me so to speak whose Father Manasseth being dead who also had commanded his people to serve the Lord their God in reference to the duties of the Temple 2 Chron. 33.16 at Twelve years of age began to purge Iudah and Ierusalem from Idolatry makes a Covenant with the Lord before the Lord to walk in all his ways and statutes and caused marke all his authority and medling all that were presâ—nt in Iurâ—salem and Beniamin to stand to it 2 Chron. 34.32 For the people to make a Covenant among themselves and make their King to stand to it or c. is not good Divinity nay this King made all that were present in Israel to serve even to serve the Lord their God vers 33. Further He keeps a Passeover 〈◊〉 first Month and sets the Priests in their charges What a 〈…〉 here is would some of our English had said I should 〈◊〉 weary my Reader in a point so clear if I should insist on the practises of Zernbabel or other famous Princes who cast an eye to the Church of God and put out their hands to help her and how much they helped her so much their honour their grandure and their safety was augmented and confirmed both by God and man and indeed how shall their memories be blessed if they do it not It is sometimes a blot in good Kings and a dead flye that makes their anointing Oyl to send forth no good savour that the High places were not taken away Let Conastntine the great be honoured by the Christian World and King Edward the 6th of glorious memory be ever esteemed among the best of Princes and his Parliamentum Benedictum be of all generations called blessed 2. From that confusion and disorder that would inevitably besal the Church of Christ if Kings and Magistrates did not meddle with with it may this be proved What disorders fell upon the Church of Israel when their Kings and Princes took no notice of it is clear How God was worshipped is known and what in our days will befall her if Magistrates act not is easily to be conjectured Diversity of judgements would breed diversity of Doctrines and that will bring forth contention and that would produce confusion All Laws though made never with so good advice would be by turbulent spirits trode under foot if in the least they were crossed in their peevish opinions It were dangerous to leave all men to their own practices and opinions in matters of Religion Heresie might passe for Divinity and the doctrine of Divells might passe for that of God And how could it be restrained By a meeting of the Clergy or Presbytery you may say Who shall call that meeting Themselves Which of them Any one If any one call them together Then any one may chuse to meet but suppose a meeting by what authority will you make Laws By our own this is excellent doctrine at Rome Who would rehearse those Laws when you have made them Mum. There is no such power in the Word Presbytery so met that I know off as to ham-string any man from entering the Pulpit or Tongue-tye him when he is in it so that either the civill Magistrate must be medling or there will be no obeying 3. Either the civill Magistrate must meddle with the Church or there will be some that will be medling with his Throne The great Turk knows how necessary this is Pharoah King of Egypt knew it All Histories witnesse it the German Emperour subscribes to the truth of it and those among us that can but number 20. or 30 Years cannot be ignorant Murder Rapin Rebellion Treason Sedition Fire and Sword have been the direfull consequences of suffering men to preach and pray what they saw good without controul or constraint So long as there be men there will be failings so long as there are sinners there will be irregularities and therefore there must be Laws and bridles either the civil Magistrate must be medling or there wil be no living 4. From that contempt and reproach that would befall the Church if Magistrates did not meddle with her I am perswaded that it is for fear that Church or Church-Officers should be regarded that makes many deny the Magistrates authority in it if Solomon in all his glory honour the Priest he shall be respected in all Solomons Court The Church hath Noble Titles given her in Scripture and good Laws wil give her in the sight of men dignity thereunto there is honourable mention made of all the Ordinances of the Church and through faith they have got a good report it is fitting that their mouths be stopped that would defaine them and do slander them in the face of her own people There were some
earnest or desirous they are to have us to do it that adjure us The Institution of Magistrates being from the Lord though the constitution of them be of man calls loud for obedience and that danger that might attend the Gospell of the Lord if believes should not obey is possibly the ground of this high charge For indeed whatever Government be set over us though possibly disaffected by us ought in such things to be yielded unto if not for his sake who is in the Throne yet for his sake who set him in But by this time I conjecture I see some in this Generation affirming that by this some passages mentioned before I take from them all liberty and the death of Christ advantageth them nothing and therefore they condemn me as Antichristian Having heard so much of that and seen it used so often by those that did not understand it as a proper shield against the Magistrates commands I shall in a word discover the severall parts of Christian liberty that consists 1. In our being delivered from the curse of the Law Galat. 3.23 2. From the Law of sin and death Rom. 8.2 3. From all Jewish Rites and Ceremonies as such Acts 15.24 4. From all humane Ordinances and Traditions whatsoever when they are imposed upon the Consciences of men to be observed under the pain of damnation Col. 2.8 This is the whole of Christian liberty from these Christ hath made us free but as touching the Observation of Laws and Ordinances such as were before spoken of Christ's death hath tyed us to them so farr are the Thrones of Princes or Church Governours seats from being shaken by Christs bowing down his head at which time our liberty began that they are much strengthned by it as appeared by his own life before he dyed and by his Apostles Doctrine when he was ascended The same reach the Reformed Churches in the Articles above mentioned Quest. 5. Whether the segregated Churches now in England be true Churches For the resolving of this Question we must consider the members of these Churches 2. ways 1. Either as holding the same fundamentall Doctrine that is by Law professed in England under the Guardship of an Ecclesiastick person by him taught in all necessary and saving truths though differing from the Church of England in other smaller points these must and ought to be accounted of our body and are indeed real and true Churches However if they would take counsell it were to be wished that they would go no further in this separating way For though I am perswaded they are not the real Fathers of that Bastard brood of Hereticks that now lies at every door yet they have given and still do give too much occasion by their wanton dalliance to be suspected for the reputed Father of them all as could be proved most clearly from the exercises of those Churches at their meetings But I forbear 2. Or we shall consider them as holding the same fundamentall Doctrine with us as the authority of the Scriptures the necessity and utility of the Sacraments and the like and these gather themselves together and Ordain a Mechanick or Lay-person to be their Teacher in Ordinary We shall take no notice of his Learning whether he have any or no or if you will suppose him to have all learning acquainted in all the Mysteries of Art wanting nothing to compleat a Scholar yet a Trades-man Mechanick or secular person either not Ordained or Ordained by the people and by vertue of that Ordination whether assumed by himself or imposed by the people dispenseth the word and Sacraments exerciseth the power of the Keys and as a Minister sent them of God to perswade them in an Authoritative way to be reconciled to God And these we must also consider 2. ways 1. In their private or civill capacity as they are Christians liveing about or among us and so both their Teacher and themselves are Members of the same Church with us viz. the Catholick Or 2. In their publick formal or supposed Ecclesiastick capacity as they have formed themselves having appointed Mechanicks for their Teachers whether certain or not whether Male or Female exercising worship among themselves by such or receiving Sacraments at the hands of such Let me now lay down and open one distinction which well considered will answer all objections that in the handling of the Question may arise in the Readers judgement that is this We must note there is a vast difference between a Church constituting and a Church constituted This holds not only in Churches but in other things when a government is going to be erected some things extraordinary may be done through necessity which necessity being removed by the thing competed those extraordinary acts cease being as at the creation in constituting the World God made trees herbs plants fishes beasts yea man in an extraordinary way being necessitated to do upon the account of his naturâ— that admitting no creature to be from eternity but having once made these he ceased that extraordinary act of creating and appointed the conservation of the species of the creatures to be in the successive generation of the Individuals Man is not now made out of the ground nor the woman made at an instant out of man God hath put an end to creation and constituted now generation for the means of keeping man upon the Earth So in his constituting of the Sacrament of circumcision to be a standing Ordinance to the Church of the Jews we know by Gen. 17.24 25. that Abraham was Ninety nine years old and his Son Ishmael 13 and the servants of his house some elder some younger but being in their flesh constituted it was from them to all posterity to be given at Eight days old Ishmael was thirteen years but his sons must be circumcised sooner because when the Ordinance was constituted he was not to look to that age wherein God did institute that Ordinance So in setling the Priesthood upon Aaron Levit. 8. Moses was the man that sanctified him and sprinkled the blood on the Altar seven times and other Levitical Rites which in after-ages was not lawfull save by the Priests because God having instituted Aaron he had appointed a natural Succession and by that Succession was he to be found out whom the Lord would make to offer upon his Altar So in setling the Crown of Iudah upon David he was anointed by the Prophet when he followed the Flocks but having constituted him and by that extraordinary act deputed the Son of Iesse to be the Captain of his People he will now have us to look no more after that but among David's Sons and after Solomon the First-born the ordinary way that God hath now appointed for bringing forth one to rule that People So Christ in constituting a Church for himself upon earth took from Boats and from the receipt of Custom men and immediately ordained them to preach Repentance to the People now they being
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
a Prebendry at Windsor getting neither grew very discontent So D.B. I have read these in and have them from an Author that I am perswaded is able to defend his Print A man of the same Principles having gotten to be the Kings Chaplain shortly after being put out of it again by the Arch-Bishop for what cause my Author shews not to revenge himself became the chief leader of that Rascall rabble out of London crying for I against E. of S. Invaded afterward the Deanry of Paul's and the house of the Bishop of B. W. But says my Author had he been made Dean of Pauls or B. of B. and W. by King Charles he had never opposed the Bishops The like is known concerning M. H. B. the Original of his discontent against the Bishops was the losse of his place at Court which he enjoyed under Prince Charles and for that he was so enraged against the Government of the Church that what by speaking and what by writing he brought to himself deserved punishment not to call it suffering I Copy not this out of any distaste that I bear to the mens judgements or persons whose faces I never saw knowingly Yea the right hand was scarce known from the left when B. was putting on Armour to oppose the Hirearchy but that it may be known upon what ground some spirit opposed settled Government not so much out of zeal Religion or conscience as out of spite passion malice or discontentednesse which broached Arrius his Heresie and was the first moving cause of Corah his Rebellion Numb 16. and blew up some fiery spirits here in England to call out for a Reformation which was the mask they used to hide their ugly faces and the Cloak they wore to cover the wicked and malicious purposes of their revengeful hearts which at length though something late was discovered to the World by which they are now really as odious to the present age for their Villany as ever they were famous through Hypocrysie 2. Heresie springs from pride and ambition this is in some kind the Cause of the other before mentioned For if their pride meet with a fal they are discontented if it go smoothly on they are sattisfied To become a Teacher a head of a faction to have Disciples is to some in our days a gay businesse when Pride reigns in the bosomes of men it is Tyrannicall and must outlarge its Territories by bringing into subjection those Neighboring Countries and Cities that are about they are so full that they must empty their Hereticall Notions into shallow and ignorant brains and are not satisfied with being Masters of their own except they have Proseylites to their Doctrine Is it any other but this that makes our illiterate Mechanicks preach or Lay-men administer the Sacraments or our women to forget both their Sex weaknesse and the Word of God to expound the Scriptures What made the Vagabond Jews to presume to cast out Devills but this Acts 19. and how much this induceth the Church of Rome to stand and to defend strange points I leave for my Elders to consider 3. Heresie springs from lust or covetousnesse the Church lands since it 's establishment was usually a greater eye-sore to Hereticks then her doctrine the Egyptians that fold both their Cattle and their Land for bread when their mony was gone Gen. 47.18 never grumbled that the Priests Lands were preserved but these men having both Cattle Land and Bread grudge to see the Church enjoy her portion and if they want rather then they will dig will reach down all propriety and that the wicked should not enjoy the fruits of the ground The meek only should enjoy the Earth which Doctrine supposing it to passe in the affirmative not a foot of the Earth would fall to them Yet this set the Crown upon Iohn of Leydens head in Germany and hath been a fundamentall truth in England yea the corner-stone of strange divinity in our high places The silver Pillars the golden bottome the purple covering of the Church Ca. 3.10 hath been â—n alluring bait even to those who ought to have been her guard 4. It comes from the womb of ignorance a misapprehension many erre not knowing the Scriptures Mat. 22.29 Many things depending upon the knowledge of the diversities and seasons of times receiveth strange and strained interpretations from the unlearned This is one strong hinge that our Secretaries for the present move upon As that the Apostles being immediately called from fishing to preaching they shall be all taught of God And of Gods pouring out his spirit upon all flesh in the latter days and their daughters shall prophesie these with a many other are foundations upon which many build their Babel from the first they conclude that any man may preach from the second Isa. 54.13 they conclude that preaching is needlesse from the third Acts 2.17 they infer that women may preach as if that prophesie of Ioel Ioel 2.28 were not already fulfilled in the Apostles I must conclude this Question being quiet tyred with fighting with these beasts of Ephesus and beasts indeed they may be called not onely from their barking against the light of the Gospel but also from their surlinesse and crossenesse each to another or fawning upon any other for do but crosse or not humour them they will turn Ranter Quaker Adamite or Anabaptist and about from one to another if not locally in body yet professedly in judgement for never did you know any of them to be purely what he is called the Anabaptist is a Millenary the Millenary is a Quaker the Quaker is a Ranter and vice versa turn them again the Ranter is a Quaker the Quaker is a Millenary the Millenary is an Anabaptist and so round as one lye so one false opinion must have another to maintain it This makes such a monstrous unlovely hodge-podge among them that had these beasts been to have entered the Ark it would have perplexed Noah to have put them into pairs These Babel-builders are confounded in their Opinions as well as in their Language properly their own having that only in common that destroys the unity of the Church and never speaks with one tongue but when they rail against the Church of England Quest. 6. What may justifie a mans separation from a Church Saint Paul giving us some directions for walking after the spirit Gal. 5 in the 19. ver makes an enumeration of the works and fruits of either beginning with those of the flesh as Adultery Fornication Vncleannesse Lasciviousnesse Idolatry Witchcraft Hatred Variance Emulations Wrath Strife Seditions Heresies These two last in the Original might be Translated divisions Sects for there it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where according to this Sects or Divisions or cause lesse separation as well as Murther or Adultery are the works of the flesh the two last are Twins in one and the same womb for the Heretick will breed division or sedition and
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
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
truth to hear the word of God preached and to obey those that have the rule over them is a Catholicks practice even in their reproofs Suspentious Excommunications c. they know their preaching is the power of God unto Salvation I Rom 16. and the â—other is necessary for the saving of the Spirit in the day of the Lord Jesus I Corinthians 5.5 There are some among us that imagine themselves distinct Châ—rches from us in this particular viz for the separating themselves from the ministery as now constituted upbraiding their Minister perhaps his receiving his dues which he is no more to lose upon that account then a man is to lose the milk or the wooll of his beast at night upon the account that it wandered at Noon Untill they be cast out of the Church by Church censures and by those to whom that power is design'd their separation hiâ—der no more their union with us in the body of the Church then a Boyl scab or a sore hinders the continuity of the parts of a man or no more then a Malignant Fever takes away the being of a person so that in some sence we look upon them as Members of our Church but itchy ones scabby ones as members in our Israel but as troublesome ones untill they be cast out and then for me they shâ—ll be looked upon as Publicans and Heathens and so by all the members of the Catholick Church for being cast out of her who is the only Church they must so be and so long as they are in her they are of her their own separation availing us no more then a mans willing confinement of himselfe to his house makes him a Prisoner in Law when he is commanded forth to action 4. It consists in that Communion that they have each member and each part with another they have the benefit of each others prayers they are all walking in one way by one Rule working all one work expecting all one reward acted by the same spirit carried forth upon the same Motive and armed with the same weapons fighting against the same Enemies building each other in their most holy Faith Iude 20. 5. It consists in that union and communion that they have with Christ he is their head and whereever they are as members of him they have life sence and strength from him in him they all live move and have their being The Church hath also communion with Christ and that both in his Person and in his Offices and Sufferings 1. In his person every part of her is a Member of his body they are bone of his bone and flesh of his flesh Ep. 5.30 and he that is joyned to the Lord is but one As the Holy Ghost did unite in the Blessed Virgins Womb the Divine and humane nature of Christ and made them one person by reason of his formation of the body whereby Câ—ist is of our flesh and of our bones so the spirit unites us to the person of Christ by the gift of faith that we are of his flesh and of his bones and members of his body For suppose a man to be so many Cubits high that his head should reach the stars and his hands stretch to either side of heaven and one foot stood upon the Sea and another upon the Land yet these members being knit together by natural Arteries informed by the same specifick soul they might truly be said to have comunion each with other even so though Christ be in Heaven and part of the Church with him and we on earth and so should seem to be a great distance from each other yet the distance is not so great as to make a distinction of the parts or separation of the head from the body by that fore-mentioned supposition we may be said to be united to him and therefore are hereby to have union each with another 2. In his Offices What Offices Christ executes as Redeemer of the World in order to the great end of bringing his Church together the same Offices doth he make his people to receive through the unction of his spirit untill and at their coming home he hath made them Kings Revel 1.6 makes them reign over all lusts and have dominion over all the powers of Hell and Earth and hath both Thrones and Crowns for them in Heaven and he hath made them Priests Revâ— 1.6 in as much as they are dayly offering up the Sacrifice of burnt Offerings whole burnt Offerings of Praise prayer and thanksgiving he hath made them Prophets Io. 15.15 in as much as they know the Will of God and the mind of God is made known to them for what ever he had received of the Father he made known unto her 3. In his sufferings She must drink of that Cup that he drunk of and the Church must be baptized with the Baptism he was baptized withall Matth. 20.23 He drank of the Brook by the way and they must taste after him it 's their priviledge that are his Members to suffer for him Phil. 1.29 He drank of the Cup of affliction in the Garden and all his followers must pledge him Christ ought to suffer Luke 24.26 nay did it not become him to suffer Heb. 2.10 And it is decreed that all must suffer before they enter into glory for this suffering with Christ is a dying with him which must precede rising with him which must go before being glorified with him in all these do the Members of Christ which is the Church hold Communion and have Union with him Quest. 9. Why is the true Church called holy We believe the Catholick Church to be holy yet not that we hold all to be holy that are in it In a great mans House there be Vessels of honour and of dishonour some in the Church have a form of holinesse but denie the power of it there are Tares in the field as wel as Wheat there are bad as well as good fishes took with the Net of the Gospel Mat. 13.28 Would all the people were holy yet we believe that the Church is holy 1. For holinesse she aims at for this she prays fasts reads receives the Sacraments all the acts that she and her children do is upon the accoâ—nt of holinesse the Scripture cals upon her to be holy as God is holy and she calls upon God to sanctifie her thorowly by the washing of water and the Word to be presented as holy before him Eph. 5.26 2. It 's a holy Rule she walks by It is a holy pure and undefiled Law as silver purified seven times it hath no Impurity in it Psal. 19.8 3. It is a holy profession she maintains she hath places to worship in she hath holy Ordinances to live by she hath a holy calling for she is called to be holy all other Congregations live by sence but she by faith 4. It is a holy Lord whom she serves she serves the Lord Christ she worships through him that God that is so holy
Church of England is a true Church as it is now constituted her Doctrine being pure she holds nothing nor injoyns nothing upon her members in matters of salvation by way of precept neither doth she add to nor take any thing from the nature of the Sacraments that the Lord Christ hath left behinde him in the Church by way of practice she doth and may injoyn and she hath power to ordain several Ceremonies to be performed in the receiving of them which in themselves being not contrary to the Scriptures nor taught by her as necessary for salvation urged only as edifying for their meaning and decent for the service performing her Members may and they do give her all due obedience and their obedience is justifiable You need not here be put in minde of that caution formerly given viz. not to take manners for doctrine it is a high errour to conceit the vertue power efficacy of an Ordinance to consist in or depend upon the goodness of him that doth administer the same A prophane person a known Swearer may purely dispense the Sacraments for that lies not as God forbid it did in the purity of any mans conversation but in the pure adhering to our Lords Institution The pure preaching of the word hangeth not upon the purity of him that speaketh but in the purity of the word spoken of The purity of Doctrine lies in the agreement of it unto Scripture and not in the agreement of a mans life unto the word if so how many had Christ converted what multitudes of people had Paul brought to the knowledge of the truth more then he did The same Doctrine teacheth the Reformed Churches and the Church of England Art 26. To conclude this Chapter in all Instituted Ordinances it is neither Pauls goodness nor Apollo's graces nor Iudas's wickednesse that is the cause of the plants fruitfulness or barrenness from the grace of God must we look to receive the promised reward 1 Cor. 3.7 In natural as in prayer sometimes it may be otherwise Iames 5.16 CHAP. II. Of the Scriptures COL 3.16 Let the word of Christ dwell in you richly in all wisdom teaching and admonishing one another in Psalms and Hymns and Spiritual Songs singing with grace in your hearts to the Lord. HAving viewed this beautifull heavenly and holy building for it is Gods 1 Cor. 3.9 which is as Ierusalem a City compact together we shall now behold the foundation upon which it stands The Builder of it was skilfull in all kind of cunning Work and a Fabrick of this height or altitude required a foundation suitable deep strong and sure he therefore founded it upon a Rock Matth. 16.18 by which the several parts of it stand firm the carved and polished work thereof knows no shaking the least vessell therein though earthen yet being chosen for the Masters honour knoweth no falling down by tottering The foundation of this glorious Metropolis Royal Edifice or House of God is in truth and nature but one yet since Scripture speaks of it as two we shall speak in that Language and shew you that the Church hath 1. An increated essential foundation which is that holy thing whose name is Jesus Christ the Lord Matth. 16.18 begotten before the beginning of the world it is the Lamb of God the Rock of Ages it is he that is holy harmless undefiled separate from sinners the only begotten Son of the Father who taking upon himself to deliver man did not abhor the Virgins womb it is he whose name is wonderfull Counsellor the mighty God the Prince of Peace the everlasting Son of the Father the Man who is Gods Fellow Zach. 13.17 2. A Created Doctrinal foundation this is the Law and the Prophets Ephes. 2.20 It is the word written which is profitable for Doctrine and reproof for correction and instruction in righteousness that the man or Church of God might be perfect throughly furnished unto all good works In summ it is that word that was spoken by the Fathers by the Saints by the Prophets and Apostles who were the servants of God Phil. 1.1 Of these two we may say as Ioseph said of Pharaâ—hs doubled dream Gen. 41.26 They are but one yet not one so but that the preheminence is given to the first under the notion of a Corner stone Isa. 28.16 that giving both strength to the building and directions to the Builder And indeed the Prophets and Apostles laid no new Foundation but added to that corner stone laid to their hands daily such firme Christians as they had fitted for this holy superstructure taking directions in their building from its posâ—ture for unto it all the building fuly framed together groweth unto an holy Temple in the Lord Ephes. 2. ult No foundation being laid therefore but what is united to this strengthened by this supported by this and directed by this shews that properly there is none but this Saint Paul who was a wise and excellent Master builder himself 1 Cor. 3.10 understanding there was a Church builded at Colos. a City of Phrygia the greater in the continent of Asia the lesse so called from one Phryxus a King thereof had no desire it should stand empty left the evill spirit which hath been cast out should take possession again as at this time he was like to do whether by their falling back to Paganisme and Heathnish customes again or by being taught the necessity of imbracing the doctrine or Ceremonies of Jewisme would have the Word of Christ dwell richly in them This Country of Phrygia had once in it a King named Gordius who of a Plow-man being chosen King tyed or hampered his Plow-Tacklings in such a knot that he predicted that none should untye them but he that was to be Conquerour of the World it was called Nodus Gordianus this Prophesie was fulfilled in Alexander who because he could not untye it by Art cut it asunder with his Sword and for afterward conquering the World was sirnamed the Great At this time there was among these Phrygian Colossians some that hampered their understandings by a counterfeited humility who with their dark Axiomes would have intruded upon them worshipping of Angels which knots to untye that they might be great the Apostle sends them or recommends unto them the Sword of the Spirit Let the Word of Christ dwell in you richly In this Country also was the City of Midaium where Midas the son of this Gordius lived and dwelt he as the Poets fain asked of Bacchus who was his Guest that what ever he touched might become gold his great riches was the ground of the Fable his â—ute was granted by which he turned Mountains into gold but finding that he could neither eat nor drink but Goblets and Viands of Gold he recalled his wish and by washing himselfe in the River Paâ—tâ—lus communicated that virtue to the River which afterward brought up golden sand The River that comes from the Mount Tmolus brings with it abundance of gold and
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
declared their perversnesse as is evident by comparing Acts 16.3 with Gal. 5.2 3. If there were no limitation in this case of giving offence there would never be an Heretick Whom we are to reject after the first and second admonition Titus 3.10 Quest. 8. Whether the Books called Apocrypha be not Scripture These Books commonly called Apocrypha are so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abseondo a thing hid because the authority of them is not known to the Church and in testimony of Faith those Books must not at all be produced The Church of Rome owns them as part of the Canon but the Catholick Church did ever exclude their Authority For 1. They were never used by the Jews neither in their Temples nor in their Synagogues the Jews were always Gods Library Keepers To them were committed the Oracles of God Rom. 3.2 Now these being never used nor committed to them cannot be Gods Oracles and by consequence their authority is not binding 2. They never received any countenance from the gospel they are never mentioned as a Rule or as Books wherein the will and minde of God was made known to men which Christ would never have neglected to do had they been so yea as he chid the Pharisees for putting false glosses upon the Law surely he would have upbraided them sharply for taking away so great a part of the body of the Law Our Lord Jesus mentions no other parts of the Scriptures then Moses Psalms and the Prophets Luke 24 44 4â— of which the Apocrypha is no part 3. There are many things in those Books false both in History and in Doctrine much non-sense and against both sense reason and Canonical Scripture are there many passages 4. The Author of the second Book of Mac. Mac. 2.2.23 Ingenuously confesses that that Book was only an abridgment or compend of those five Books of the Wars of the Jews writ by one Iason a Cyrenean and great sweat pains and labour it cost hiâ— so to do This was no fit work for the Spirit of God to abridge the long books writ by Iason that men might have more pleasure in the reading of them The same Author concludes this History with a Complement and also desires to have his errours pardoned professing his best in composing that book which also shews it came not professedly from the Spirit of God The same â—each the Reformed Churches of France Art 4. of Belgiae Art 6. of Ireland Art 3. of England Art 6. Yet the Châ—rch does and hath used these books and reads them in their Congregations though not to confirm doctrine but to exhort to manners For these Reasons 1. From that Relation and aspect that it bears toward the Scripture concerning the Jews returning from the Captivity the Passeover kept by King Iosiah the Wisdom so called of Solomon though probably made by Philo the Jew who flourished An. C. 90. the sentences and sayings of the son of Sirach are so much reflecting upon Sacred Writ that they are not to be despised Iohn 10.22 We have some account of a Discourse that was held between Christ and the Jews in the Temple and withall tels us what time this discourse was viz. At the Feast of the Dedication Now of this Feast the Scripture nowhere gives us an account we read of no Laws of it no Sacrifices for it no time set apart for it yet Iesus owns it To know the original and cause of this Feast we must go to Apocrypha 1 Mac. 4. ver 52. to the end In which place we read that when the Iews had defeated the forces of Gorgias and had regained the Temple and rebuilded the Altar they offered Sacrifice thereon and dedicated it for future service and kept the days of Dedication with gladness for joy that God had given them again Liberty to worship in their Temple and ver 59. it is appointed that that feast be kept every year for eight days which in our Saviours time is kept and he graceth it with his presence too blame then are they that are offended at Ministers going down to the Apocrypha citing it for matter of fact for in this and in some other places no Minister under heaven can give his hearers any rational account of this Text without making use of the Apocrypha 2. For those excellent plain Moral Instructions that lie in many places of it so full of variety so plenteous in brevity particularly those books of Ecclisiasticus and Wisdom wherein are excellent documents suited to nay most of them taken from the word of God 3. For those godly and profitable uses beleivers may make in reading and hearing those great deliverances that God was pleased to give his own people Israel in so wonderfull a manner cloathing their enemies with shame when they were at strongest and crowning them with glory and honour when they were at weakest In a word to see how God preserved them in the midst of their enemies keeping to himself still a people when the Heathen about them had said Let them be no more a Nation as is manifest in the history of the Maccabees Yet alwayes care was taken that none of these bookes nor nothing in one of those bookes was ever made use of in matters of Faith or Doctrine but in matters of fact onely as men will make use of Poets Chronicles or moral Authors To this agree the reformed Churches and the Church of England Art 6. the Article it self is this Art 6 of the Church of England Holy Scripture containeth c. And the other books Hierom saith the Church doth read for example of life and instruction of manners but yet doth not apply it to establish any Doctrine c. Quest. 9. Why would God communicate his will to his Church in writing The meaning of this question is this Seeing God was pleased to let his will and his pleasure or his word be known and communicated to the world from the Creation unto Moses by tradition or by speaking why would he have it to be revealed from Moses untill the dissolution of the world by writing might it not have been delivered to succeeding ages by the present through the Fathers delivering it to the Children and so forward to the end as well as it was for two thousand years at the beginning of the world But God would not have it so he would have it given in writing 1 Because of the darkeness of mans nature the candle of the Lord shined darker and darker as man increased sin increased that lamp of light that he put in man at first grew dimmer and dimmer To prevent a gross darkness from falling upon the deluded sons of men he would not trust his word alwayes to remain upon the tongues or hands of men but would have it set in a candlestick and writ in tables of stone to remain a perpetual light 2 That it might be keept theâ—freer from corruption before man grew more stuborn and as they multiplied
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
God touching those blessings that he will give his children and a full of Will God wherein are all the duties he requires of his people recorded and inserted 2. In respect it was confirmed by the death and sufferings of Christ he was the Lamb slain before the beginning of the World Revel 8.31 Matth. 26.28 For this is my blood of the new Testament c. For where a Testament is there must also be a Testator Heb. 9.17 Having therefore the blood of Christ sealing this his last will it is called a Testament 3. In respect there is no addition to nor no diminution oâ—ght to be made of it When the Testator is dead there is nothing oâ—ght to be took from his Will nor nothing put to his Will Now Christ having fulfilled both Law and Prophets with his blood hâ—th sealed them by his death and hath threatned them that adde to or take from it Rev. 22.18.19 it is called and that fitly a Testament Quest. 10. Why are there some things in Scripture hard â—o be understood and whether the Scripture can dwell richly in those that cannot read That there are in Scripture some things hard to be understood is both arrested by S. Peter 2 Pet. 2.3.16 and known by the experience of the Saints who dayly pray that their eyes may be opened to behold the wonderous things therein written Psal. 119.18 which yet sufficeth not to maintain as the Church of Rome the imperfection of the Scripturâ—s For 1. It is but some things it is not all hard to be understood we easily understand the whole meaning of the Law and Prophets In loving the Lord our God with all our heart and with all our soul and our neighbour as our selves Matth. 22.37 2. Every thing that is necessary for salvâ—tion is most easie it is plain before us This commandement which I command thee this day it is not to hide from thee says God Deut. 30.11 And who dare say it is otherwise but observe when any thing is said to be hard in Scripture or obscure as the doctrine of the Trinity of the incarnation or the resurrection it is to be understood either in the mâ—stâ—ry it self or in the manner of its delivery now the mystery is in it self inscrutable cannot be understood nor fathomed by the wit of man we are not able throughly to apprehend the grâ—at mystery of the three persons the glory of heaven the proceeding of the Holy Ghost the nature of Angel the eternal decrees but the manner of their handling that is that these things are so is clear and manifest and held out to us for to believe which last is necessary to salvation not the other we may be happy though we cannot comprehend the nature of the Trinity yet we must beliâ—ve it The resurrection is an Article of our Creed that is we believe it and the ground of our belief is clear in Scripture though the thing it self be above our â—â—prehension 3. We ought to expect some hard things in Scripture it is no wonder to hear God speaking like himself he is delivering his own mind and sometimes he will speak according to his own conception yet that makes the Scripture no more imperfect then a man who knows not how the souls acts his bones grow nor how the watery humour of his eyes keeps a fixed place moves and how his soul by that humour discerns colours how the soul by the self same eaâ— jâ—dges of diversity of sounds is to be judged not a perfect man There are in nature many hidden mysteries and shall men wonder to find some in the book of God to come to the Question he purposely in his Scriptures conceals something from us and speaks soâ—e thing therein which is hard to be understood 1. To keep us humble knowledge is often times a cause of puffing up God foresees that men would be apt to be conceited and raised up should they comprehend his meaning therefore in divine things he wisely orders that all shall not be understood to keep down pride and bridle arrogance 2. To stir us up to diligence by this doing God intends to set us a working that by searching and praying for the spirit we might the better be brought to know what God would have us to do 3. To hold up the dignity of his word were it plain men would quickly contemn it Ministers would be slighted whose office is to open it to save his word therfore from being vilified he is pleased to wrap up some of it in the clouds of prophesies dark sentences visions that we may set the greater value upon it and men in their reading may have the more reverend thoughts of it which brings us to the second part of the Question whether it may dwell richly c. Which we shall answer briefly There are four wayes by which Christians may come to the knowledge of Scripture that is by reading by hearing by remembring by discourseing he that cannot read may have the Scriptures dwelling richly in him to salvation by the oâ—her three means Yet 1 Whose fault is it thou canst not read thy unwillingness or crosseness or thy parents neglect or carelesseness if thy self be in the fault the greater is thy sin be the more earnest unto God in acts of contrition and repentance 2. Hast thou not spent as much time in toys and in sin as thou mightest have learned to read in supposing thou wert brought up in ignorance if so redeem the time by a double diligence 3. Be more humble before God the less help thou hast of thy self call to God for more those that read must have Gods blessing before they profit and grace before they be righteous Thou shalt have grace if thou beest humble Iames 4.6 4 Be more diligent in other Ordinances if thou hast not skill to read yet hast thou ears to hear Faith comes by hearing Rom. 10 17. and by hearing of the word it may dwell richly in the salvation 1 Cor. 15.2 But this brings us to the second direction above proposed for the Words in dwelling viz. Of hearing the Scriptures that is to suffer our selves to receive the knowledge of the Scripture by its being opened taught or expounded this is done two wayes 1. Authoritatively and pâ—blickly proper to the Gospel Ministry which is commonly called preaching 2. Charitably and privately common to all believers called in the Text teaching we shall first speak of the publick proper to the ordained Ministers of the Gospel and in Order to it handle three Ordinances contemned in this age which are as adjuncts or circumstances to this Authoritative way of teaching these are 1. The time of preaching 2. The place of preaching 3. The party that preacheth The party that doth or should teach is the Minister of the Gospel appointed and separated thereunto by Apostolical Ordination the place of teaching is that which commonly and authoritatively is called the Church we shall speak of these in Order beginning with the
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
altars o places of sacrifice being but chappels of ease unto it nay it is not improbable that it is the very place where Noa sacrificed at first however we are sure it was a place of worship a place where God dwelt in the days of Samuel 1 Samuel 10.3 Further Gen. 22.2 Abraham is commanded to go to mount Moria and offer up his son Isaack the very same place where David is directed by God to build a altar for restraining the plage among his people the place where Abrahams altar stood A. M. 2062. was the threshing floor of Araunah the Jebusite A. M. 2922. and the place which was his threshing floor was the place where Solomon laid the foundation of his temple A.M. 2933. and then and there God established himself a Church and appointed that to be the place of worship unto the Church of the Iwes but this leades us to the next point viz. 2. After the law and that before the Captivity and after 1. Before the Captivity when Israel had been in the house of bondage and from it delivered and when God had given them rest he appointed a place of worship Deut. 12.5 11. to bring burnt offerings sacrifices tithes which is called his habitation this was in Shiloc Ios. 18.1 and there was the place of Israels service all the days of the days of the Judges even untill the days of David 1 Sam. 1.3 who removed it into his own city 2 Sam. 6.12 Where it abode in tents untill Salomon builded a Temple 1 Kings 6.1 where it remained all the days of the Kings of Iudah untill the days of Zedekiah 2 Chron. 36.11 at which time the Temple or house of the Lord was burned with fire A. M. 3360. 2 King 25.9 and the Lords people carried away to a strange land even unto Babylon where the harps of the sons of Iacob were hung upon the trees by the rivers of Babylon as being of no use since the glory was departed from Israel Psal. 137.2 2. After the Captivity and that before Christ and after 1. Before Christ. When the seventy years of Iacobs trouble was accomplished according to the word of the Lord spoken by the mouth of Jeremiah Cirus King of Persia who had conquered in battel Asyages King or Emperour of Bâ—bylon and united the Monarchy A. 3403. he appointed that the house of the Lord should be rebuilded at Ierusalem 2 Chro. 36.22 the foundation of it is laid by Zerubbabel A. M. 3422. Ezek. 10. and finished A. 3528. and dedicated for a place of publick worship Ezra 6.15 16. this continued the place of worship for 350. years and and then was polluted by Antiochus Epiphanes by reason of Idols but being cleansed by Iudas Maccabeus it was restored unto its first use 1 Mac. 4.59 and repaired afterwards by Herod the Ascalonit King of the Jews who also beautified it with sumptuous buildings and curious stones to obtaine favour of that people not for love of the place which continued the days of our Saviour 2. After Christ and that before and after his ascension 1. Before his ascension In our Saviours time we read freequently of Synagogues so called from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gather together and may be applied to any thing whereof there is a collection yet they are vulgarly taken for those houses dedicated to the service of God wherein it was lawfull to perform any kind of holy service except sacrifycing The Temple at Ierusalem was as the Cathedral Church for the whole Diocess of Israel and these Synagogues as parish-Parish-Churches to the people When they began the Scripture gives no particular account however in regard that the Temple was a great distance from most of the people and the Sabbaths were to be observed It s probable they were erected in the days of Iosuah after the Lord had given the people rest That they were in Davids time is clear Psalm 74.8 And Moses of old time was preached therein every Sabbath Acts 15.21 In the City of Ierusalem there were 480. of them there were of them in Galilee Mat. 4.23 In Damascus Acts 9.2 At Antioch and at Salamis Acts 13. In all which places Christ and his Apostles did preach and teach the people The Synagogues had written over the gates that of Psalm 118.20 This is the Gate the Righteous shall enter into it and upon the walls within for the people to meditate upon such sentences as these Remember thy Creator Silence is commendable in time of Prayer In them the Scribes ordinarily taught the people And as in the Temple there was a high Priest in these there was a chief Ruler they had in them also an Ark wherein they keeped the book of God and the peoples faces were towards it both these and the Temple were places of publick worship in the time before Christ his ascention 2. After his ascension Peter and Iohn taught in the Temple Acts 3. 5.42 so also in the Synagogues as those of the Libertines Cyrenians Alexandria of Asia Acts 6.9 and several other all which were places set apart for divine service and frequented by the Apostles Acts 14.1 during their life yea since Ierusalems destruction the Jews had Synagogues in Rome Venice Mentz Frankford Fridburg Amsterdam in Polonia and in Hungaria where they meet together to pray and to hear the Law and great preparation is made before their entrance using these words when the boâ—k of the Law is brought out of the Ark into the pulpit Let God arise and let his enemies be scattered Psalm 68.1 SECT II. There being in all ages such places as were set apart for divine service in solemn publick manner by the Saints and people of God we may conjecture what they are that would have none but to leave them and come to the Names that unto those places were given in doing which we shall instance only in the more usual remarkable and principal as these viz. I. The house of God Gen. 28.22 Or the house of the Lord 1 Kings 6.1 with many other places and that 1. Because designed for his peculiar service 2. Because here in a special manner he is said to dwell 1 King 8.10 11 12 13. II. The house of prayer Mat. 21.13 That being a principal part of worship not that prayer was confined unto it But 1. Because prayer was there made Acts 3.1 2. Because God in a special manner promised to hear the prayers that were made not only in it but towards it 1 King 8.30 48. 9.3 Dan. 6.10 III. The Temple Mat. 24.1 Take Templum for Tectum amplum a large covered place to hide God in and so the Tabernacle was a Temple the place for publick worship from Moses unto Samuel 1 Sam. 1.9 that being set apart for the same use that the Temple afterward was which was also a very large place 1. Take Templum for Templando or Contemplando for the place where Gods nature word and works were contemplated heard and admired and so all
the places of publick worship from the dayes of Adam might be called Temples however it is generally used for that glorious structure of the house of the Lord in Ierusalem IV. The Church 1 Cor. 11.22 of which there are two sorts 1. The material Church which is builded with the same matter that other houses are yet distinct from them in regard of the use they are designed for they being made to eat and drink in and what if I said to sleep in these for to worship God Of them the Apostle speaks 1 Cor. 11.18 22. 2. There is a spiritual Church which is the whole number of the faithfull souls in general or any holy soul in particular which is a personal Church Of them the Apostle speaks Rom. 16.5 The same distinction is made of Temples 1 Cor. 6.19 Hence it is that those places of publick worship of which we are now speaking may be called a Church or Temple that is material Churches being as the Temple set apart for Gods worship and as it were abiding in them Rev. 1.20 SECT III. We come now to be informed touching the necessiâ—y of those publick places for Christian worship by which we hold not the inconsistency of a Church without these but the dignity only they are necessary for its honourable being and for decency and order for these reasons 1. From the nature of the precepts there are commands in Scripture for the keeping of a Sabbath for the peoples hearing of the Law for the Prophets teaching and for the peoples gathering together all which in their own nature implie the necessity of having a proper and publick place to do these things in 2. From the practise of all Nations we see no Nation almost throughout the habitable world but hath places set apart for the worship of their false Idol gods and it hath been discovered that the Saints of old had places not to say buildings for they were not from the beginning where they erected Altars and worshipped the Lord and inquired of him touching doubtfull cases Gen. 25.22 shall Christians then be backward and want places of worship for to serve their Lord and Master 3. From the confusion that would upon the want of them ensue if every one might worship God in what place he pleased or every family in what place they pleased We may without the Spirit of Prophecy foresee as by a vision that thereupon would follow nothing but disorder confusion devision sedition destruction and it were to be feared damnation 4. From that ease it gives to Ministers In those places one Sermon may feed five yea ten thousand which could not be done were he to go to every particular company in what place they thought best so he should no where be sure of a Congregation and while he were teaching one the other might be without instruction and he not able through weariness to preach any more some must want which in time would make the people heap to themselves Teachers contrary to the practise of good people and sober Christians 2 Tim. 4.3 5. From that care that it puts upon Ministers These publick places and solemn meetings puts a certain awe upon the Preacher that he dare not utter that but what he is able to defend and what he knows to be truth in regard it cannot be recalled without some stain nor denyed without abundance of sin in regard of the multitude that hears which private meetings and corner-assemblies and brew-house or kitchin Sermons clearly takes away it being possible to preach to recal and deny that to one of them which he uttered in another and to speak truly the Kitchin or Barn is a good shelter both against Ignorance Heresie and Falshood 6. From that honour they bring to religion Is it not more honourable for Christ to be worshipped by his Disciples in large decent comely structures the very walls of which hath a certain holiness in them to put an awful respect into the soul of him that enters to see a number of Christians praising the Lord with one breath in this house then to see the same number meeting in a Washouse Warehouse Backhouse or any other outhouse worshipping God When the Turk hath starely Temples the Jews clean Synagouges to perform that service their ignorance and infidelity leads them to SECT IV. Questions resolved Quest. 1. Whether those places may be consecrated Quest. 2. Whether those places may be termed holy Quest. 3. Whether such places that have been builded by Romanists may be lawfully used by Catholicks Quest. 4. Whether at a Christians Entry into those places he may perform his devotion Quest. 5. Whether it be lawfull to have Musick in Churches now Quest 1. Whether those places may be conscecrated When it is affirmed that Christian Churches may be consecrated or dedicated it is not granted that the Walls of it are to be sprinkled with holy water or that crosses are to be maâ—e on the pavement with Salt Ashes Water and Wine mingled together with many other Fopperies used in the Church of Rome But a solemn publick setting apart that building for holy uses and no other by preaching and praying which practise is lawfull 1. From the practice of Salomon and other pious Princes 1 King 8.63 having builded the Temple of the Lord at Ierusalem he and his people did consecrate or dedicate the same that is separated it from all secular or civil uses and appropriated the same unto God by prayer and sacrifice desiring that God would own it for his house and hear the prayers that should be made in it or towards it ver 9. which service was accepted and God promised so to do 1 Kings 9.3 the like did Zerubbabel at the building of the second Temple Ezra 6.16 The like did Iudas when he had raised a new Altar in the Temple of Ierusalem the heathens having polluted the other for three years 1 Mac. 4.59 which dedication was owned countenanced and graced by our Saviour himself Iohn 10.22 He was not it seems so scrupulous in his judgement as some in our generation are but that they value not Christ and they differing often in point of practise well may they differ in point of judgement The like we read 2 Kings 12.18 1 Kings 15.15 2. From the Law or rule of proportion if all along we find in the Scripture things that were appointed for the service of God consecrated and that service approved of countenanced and owned by him whether done to persons things or places what should hinder but that things and places set apart now for his worship and service might be also so deâ—icated were it a pulpit that God would bless the doctrine taught in it a Church that he would bless and cause to prosper the souls of such as delight in it and so of any other thing 3. From the practise of people in their several dwellings they will when they have finished a house set one room apart for a Parlour another for
a Bed-chamber which is a civil dedication setting them apart for their use and the very altering of those uses hath a piece of unseemliness attending it a sink in a Parlour and a jack in a Dineing-room were not comely and therefore not used because of the civil dedication Now is it not therefore as proper that that house in a parish builded for the Lord have its sacred dedication and separated by some holy service for that end and purpose which may put a kind of sham upon any that would out of crosness or wickedness alienate it from its proper use but this brazen sacred age hath quitted shame and our upstart noble men and Gentlemen would be loath to have their grooms litter or curry their horses in their Halls yet these sacrilegious and prophane Saints could approve ye command them to do it in Churches Hear this ye old men and give care all ye inhabitants of the Land hath this been in your days or even in the dayes of our Fathers 1 Joel 1. O Tell it not in Gath publish it not in the streets of Askelon Kings 1.20 4. From that holy and generall rule of the Apostle avouching All things to be sanctified by the word and prayer 1 Tim. 4.5 It is these two by which our meat our drink our beds be sanctified that is that these things are fitted for their use for which they were appointed designed and created the like may be said of Churches that may serve for the use and purpose for which they were designed framed and erected 5 For the greater terrour to the enemies of Christianity or indeed of regularity when they shall know that this place this table hath been set apart for Gods worship for prayer Preaching and the Sacraments and seeing from Scripture that both God and Christ allowed of the like â—practises in former ages they may be affraid of alienating or thwarting the first institution of the same Quest. 2 Whether those places or Churches may be termed holy It was to be admired that some pretending to be so familiar with Scripture that it was their ordinary language yea the main ingredients of their orders and warrants would be text yet be highly offended with others for speaking the language of the holy Ghost in calling a man devout or a Church holy which are Scripture expressions to passe over the former and that we may not be mistaken in the latter we must distinguish of Holinesse for there is an absolute or relative holinesse 1. Absolute that is where holynesse is really inherent and actuall in the nature of the thing and so no created being can be holy but Angels and men It were high blasphemy to affirm a stone or a beam holy in this sense for they that are so sanctified are glorified 2 Relative that is where holynesse is only adherent and in respect of the presence or interest that it hath unto another that is holy in this sence the person of the Levite is in a peculiar way holy Levit 21.6 as being separated from others for the service of the most holy God so the Nazarite Num. 6.8 so the sabbath is holy so are the garments of the Priest Exod. 28 2. In this the flesh of Beeves of Calfes of Sheep is holy Numb 18.9 10. and the firstling of a Cow or of a Sheâ—p or of a Goat are holy v. 17. the Spoons snuffers and vâ—ssels used in the temple or about the worship of God are holy 1 Kings 8 4. And the garments in which Aaraon performed divine service are holy Exod. 3.5 Ios. 5.15 the structure of the temple is holy Psal. 79. 1. the ground upon which it stands is holy Psal. 48.1 Zeph. 3.11 In which sense our Churches in the birth may be termed holy the vestry holy Ezek. 42.19 there was never a spoon in all Solomons Temple holyer then our pulpit cushions are nor an altar in his Temple holyer then our tables nor a basin holyer then our souls nor a cuâ—lâ—hen our chalices nor any of his hangings holyer then our communion cloaths to speak then according to the language of the Spirit what ever it be that is set apart for the service of God to be used in his worship may without Idolatry or superstition be called holy that is in this relative sence in which only God speaks it for absolute holinesse God knew they wanted Quest. 3. Whether such Churches as have been Erected by Romanists may be used by Catholicks It is an argument brought by some who are wise in their own conceits that the Churches or Temples noâ— in England being builded by Papists and defiled through Idolatry are rather to be levelled then supported but nothing lesse 1 From the end and purpose of their being builded They were made by the Papists to worship God in and him in the Lord Jesus for the honour of Christ and him crucified were they erected if there were Idolatry mixed with this general end we may remove that and let the place stand and it is done 2 From the practice of godly Princes Holy Hezekiah did not destroy the temple though it was defiled by Idolatry in the days of King Ahaz but cleansed it neither did Iosiah overthrow the house of the Lord because it had been polluted by Mannasseth but repaired the breaches and ruines of it 1 King 22.5 It is true they both broke down the groves and the high places the Lord abhorring them and commanding at the first Israel to bring them down Indeed Iudas Macabans pulls down the altar that had been poluted through Idolatry and builds a new one 1 Mac. 4.46 which it is hoped will not be objected against us being Apocrypha and if it should when they can show us that it shall be as easy and as cheap for as to build other Churches as it was for him to build another altar then something may be done and yet at second thoughts it is easie to be supposed that there is scarce a communion table which the Altar typified now in England that was originally used by any of the See of Rome 3 From the scope design of hem that would have those places abolished they foresee that such places could not be builded againe and they know that such great lights keps their glow-worm conventicles from appearing these places being aloft do condemn their meetings in corners Christ preached on mont was transfigured crucified ascended on a mount all publick places now this they have and therefore to keep their error from derection they would have those places raized from the foundation Quest. 4. Whether at a Christians entry into those places he may perform his devotion Some have been thought superstitiously affected by many that knew not what superstition was for offering up upon their knees or otherwise prayer to the almighty at their first entry into the Church but wrongfully for 1 To performe some part of worship in a place set apart for worship is most sutable it is an house of
the first sight to the carnal Christian but a low and poor device to gather some men together and pray and lay their hands upon anothers head to make a man an Ambassador of Jesus Christ to make him a steward of the Mysteries of God a Planter a Waterer a Builder and a Watchman to the Church by the same kind of Logick the other ordinances of God might be abused What force may the same Creature say hath a Morsel of bread and draught of wine in the Sacramnnt of the Lords Supper to assure men of heaven to foagive their sins to confirm faith to qucken hope to preserve love and so contemn that We ought in those cases to look to the institution and approbation of God and practise of the Apostles and to keep and hold up Gods ordinances in purity is a means of being ever happy This therefore of ordination being one to receive it to come to it may procure much profit to the party that hath it and to the Church for whom it is given him 2. It imboldens him in that imployment by this he may shew both his gifts and commission which two may make his face as brass against the Irony faces of perverse wicked men There may be some whose imprudence may carry them out to preach without this commission yet when they read the Scripture and see this ordinance practised so constantly both in Law and Gospel their conscience if they have one must needs accuse of that of which the Pharisees were by ouâ— Saviour even for Thieves and Robbers Iohn 10. by entring thâ— Church not by the door of ordination for of the Pharisee preaching God gave no commission 3. The solemn prayers of the Church with which that exercise is attended may bring the holy spirit to him that is ordained The gift of utterance Gal. 4.3 The gift of Wisdom 2 Tim. 1.7 being asked God may send them down Prayes availeth much and in an act of so high concernment both to Christ and to his Church it is not Christian like to suppose those prayers to be barred from the ears of God he that is ordained may be a prophane sinner yet as men will give the Nurse good things for love of the Children God may give him giâ—ts for the good of his Church Iudas bore the Bag by which Christ relieved the poor 4. It binds him to that function he that is once brought to the plow of the Scriptures and hath put his hand to it to till the ground of the hearts of men is not through the unevenness of the path or hardness of the soil to forsake that imployment knowing that what ever happen however the world go this must be his work it may and without question doth make him set himself to his work and study how to go through bad report and good report c. but this leads us to the Quest. 2. Whether a Minister may renounce his Ordination It hath been the practise of some persons for the pleasing of a factions generation of late years to contemn quit deny or renounce their ordination but it savoured not of godliness 1. The nature of Ordination is against it That is a setting a man apart by the Church for that peculiar exercise and office he is separate from otheâ— imployments to follow this and therefore it is not in his own power to renounce it at his pleasure or for any cause whatsoever 2. That Assertion of our Saviour â— Luke 9.62 condemns it He is not fit for the kingdome of God that puts his hand to the plough and looketh back he that makes an entry either upon the preaching of Christ or professing of him must never come back to the world for the renouncing of either 3. The Ministerial office should fail if this were granted It is unknow what the thoughts of a Minister are in his troublesome going through the parts of his office and allow him power to forsake his calling in a few years we might see Pulpits empty the least cross affront persecution might be arguments strong enough to induce him for the forsaking of his people study calling and betake himself to some other honourable profession or whatever seemed good in their own eyes 4. The Laws of the Church will not suffer it to go unpunished if it be done Those that are Church-officers themselves know what strong reasons may induce men to forsake and quit their callings to put a chain to them that are otherwise without conscience the Church of England orders No man being admitted a Deacon or Minister shall from henceforth voluntarily relinquish the same nor afterward use himself in the course of his life as a Lay-man upon pain of excommunication c. Quest. 3. Whether the Ministerial Office be to continue alwayes in the World There are spirits gone out amongst us crying down the Ministry as Antichristian affirming th light within or the witness within is only now to be heard but these spirits when tryed are not of God for that office must and shall continue 1. For Christ hath promised to be with it unto the end of the world Mat. 28.20 Unto that time therefore it must endure It is spoken to the Apostles the first Teachers who are dead it must therefore be understood with them that are their successors in that office which are now in being and those that shall come after us who are not yet born 2 From the imperfection of the Church Eph. 4 11 12. Untill all the members of the Church come in the unity of the Faith and of the knowledge of the Son of God unto a pâ—rfect man unto the measure of the sâ—ature of the fulnesse of Christ God will give Pastours and Teachers admit that many were now perfect that were of age yet for them that are young the ministry is necessary there is dayly a young generation coming up belonging to the Election of grace and therefore the Church is not peâ—fect and therefore the Ministery must abide that this Scripture might be fulfilled 3 God hath appointed this office to be the ordinary meanes of salvation so long as their soules on Earth this office must remain there being no way shown by God since the fall but this that can bring a man to glory repentance faith and good workes must be tauâ—ht by them and while â—he world stands this dâ—ctrine will be necessary 4 The Sacraments must be received by the members of the Church untill Christs second coming Mat. 28.19 1 Cor. 11.26 It is these men that have this power derived from the Apostles to administer the seales of the word which seales untill the end of all things and unâ—ill the coming of the Lord by the whole body of the Church must be received by consequence therefore there must be Church-officers to deliver the same untill the times of refreshing shall come from the presence of the Lord. 5 From the practise of the holy Apostles and disciples of the Lord They constantly
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
mans inability weakness and unworthiness and withal shewing the grace of God freeing a soul from all doth very much tend to the advancement of free grace and the love of God 4. To set home the cross of Christ more powerfully In reading the history of our Saviours passion what soul can but be affected yet when the Preacher cloathed with a commission overshadowed by a divine ray in the congregation and his tongue made like the pen of a ready Writer declares his agony in its order time causes parts nature greatness and effects what heart can be so rocky as not to break 5. To keep down pride in man the more strongly Scripture shews man that originally he is but dust as the wild Asses Colt that he is worse then the beast that perish that he is as water spilt upon the earth that his days are swifter then a weavers shuttle and that his life is but as a vapour these being set forth in popular Sermons with the advantages of Oratory judgement and invention makes the eyes of the poor mortal to see the face of his nativity the clearer yea on his eye lids to behold the shadow of death SECT V. Questions resolved Quest. 1. Whether Gospel-Preachers ought to have a seâ—led maintenance Quest. 2. Whether an Heretical or upstart Teacher may be known from the true Quest. 3. Whether a Preacher once setled in a place may leave that place Quest. 4. Whether it be expedient to permit one to preach constantly in a place that hath neither order from the Church nor charge of the people Quest. 5. Whether he that is a Gospel-preacher may lawfully own civil Titles of honour Quest 1 Whether Gospel Preachers or Ministers ought to have a setled maintenance There is a crew or company in this age who either through ignorance or malice or both cryes down and speakes against a setled maintenance for the body of the Ministry affirming that they are purely to live upon charity and depend upon the good will of the people but not to â— and longer upon a Preface this Tenant seems to be unjust 1. From that certain and competent allowance given to the Ministers of the Jewish Church God took a special care that they that waited at his Altar and served him in his Temple should have certain and honourable maintenance for so doing what by first fruits by tithes c. the Levites had a liberal subsâ—â—tence nay as it is recorded from Scripture out of an hundred bushels of corn the Levites were to have nineteen besides their forty eight Cities with the fields about them which in the land of Israel was no small portion he that appointed so liberally and provided so certainly for his servants under the Law did without question never design those under the Gospel should be beggers 2. From that certain and unavoidable charge that dayly he is put to what Ministers buy they pay for as other men â—they are at the same charge and expence as others are which to do and in the mean time be at an uncertainty how to clear that charge is in reason not to be admitted Except the world were free to them reason not to say religion would never leave them to be free to the world 5. From that uncertainty yea probability that he might have of having nothing Charitas as of old Astrea hath took her leave of the earth there are Nabals that would give none of their earthly goods to him that gave them heavenly food They would not buy heaven for a certain act of charity and rather then they would be at any charges they would go without a Teacher which thing being known to the Minister we may know what the issue of it would be 4. From that snare and temptation that it might lay before men Ministers though they be Angels in office yet they are but men in nature though they be chosen vessels yet they are but earthen ones Now for them to live at the good will and by the charity of others might keep their tongues from speaking the word of the Lord in that bold sincere upright manner wherein they ought to speak it for fear of displeasing their people or angering their hearers lest they should as Laban either change their wages for the less or take from them their wonted charity altogether the very thoughts of which ought not to come within the compass of a Ministers soul and therefore the occasion of them to be farre away 5. From the ends of those men that affirm such Doctrine it is not so much for the ease of themselves as for the rooting out of the Ministry they know what a few years would produce in the Nation where this should be practised iâ— which though conscience might make the Ministery that now is to go through their callings in fastings and watchings or else go and exercise their gifts among the heathen who with the Aegyptians have given lands to their Priests yet men might have no encouragement to bring up their sons to learning and therefore put them to other callings which in time would bring Ignorance and Atheism upon them The end these men propose to themselves in crying down a setled maintenance that their ignorance might be thought learning their impudence might pass for zeal and their errors for Orthodox Tenents but before they obtain this end Let them grin like dogs and grudge that they are not satisfied Let them howl like Bears and eat up their flesh with envy 6. From the practise of all civilized Nations whether Heathens Turks Jewes or Christians who alwayes had a care to mantaine the honour and dignity of their priests particularly Pharoah who would furnish the priests from his own table rather then for want when the whole world wanted they should sell their lands Exod. 47.22 What God under the law appointed for his priests cannot be unknown to them that know the Scripture They had citys and suburbs tithes free-will offerings first ruits and their part in sacrifices of all sorts that swere to be parted And under the Gospel in which time as God appointed that they which minister about holy things should live of the things of the temple and they that wait at the altar are pertakers with the altar even so hath the Lord ordained that thy which preach the Gospel should live of the Gospel 1 Cor. 9.13 Now God appointed certaine mantainence to them that served at the Altar even so hath he ordained that they who preach the Gospel should have certaine subsistance And where ever the Gospel got footing and Christ preached there was a certain allowance for the ministry throughout the whole Christian world 7 From that dampnesse that would fall upon the active Spirit were it not so what man is there but would have encouragment in his work to go throw it with joy and truly when it is considered ministers would have some encouragment too The Priests and Levits who had been scattered in the Idolatrous reign
is a sin not supposed only but really and in its own nature he ought to take the admonition 1 As from God 1 Sam. 25.31 32. 2 Meekly as from thy Brother 3 Thankfully as from both SECT VII Quest. 1 Whether a Heathen may not be admonished Quest. 2 Whether Admonition be alike to be given to all Quest 1 Whether a Heathen may not be admonished In reâ—ard that the Scripture calls upon us to admonish a Brother we are not altogether to neglect any of whom we have hâ—pes of bâ—â—â—ering of what professioâ— soever he be For 1 By nature all men are our Brethen we are all of one stoâ—k and kind as through that relation may admonish him when he doth offend 2 By providence the Heathen Turke or Jew may be our neighbour and upon that relation he may be admonished at least as to civil crimes and as far as you can do good in spiritual but if he will not hear never bring it before the Church since she judgeth none that are without 1 Corinth 5.12 13. 3 By Law he may be our kinsman and this will lay a more particular engagment upon us to give him our best advice in things that may conducâ— unto his good bâ—t for the making of any judiciall processe for reclaiming of him in an Ecclesiastical way it is not to be done the Church leaving such wholly to the judgment of God When the Scripture calls upon us to reprove a Brother it holds out that above all others we should most heed a Christian not that altogether we should neglect any in whom we see the least hope of good Quest. 2. Whether admonition be alike to be given to all Though admonition be to be dispenced and given to all without exceptions yet it is not to be given without respect of persons we shall lay down several distinctions and so close this chapter 1 Betwixt age and age we ought to have a respect to gray hairs and reverence the hoary head 2 Betwixt person and person some are of a more bashfull and good nature then others 3 Betwixt calling and calling some are Ministers of the Gospel some not We ought to behold him as a Father 4 Betwixt sin and sin there are degrees of sin and there are degrees of temptation which the wife reprover is to observe CHAP. 14. Of Excommunication This is the effect of rejected Admonition so desirous is God of mens good that if they will not amend by wholesome reproof they should be corrected with the sharper censure of Excommunication the last refuge of an offended brother is the Officers of the Church and if their reproof be not accepted it ends in this severe correction which is either the lesser or the greater 1. The lesser excommunication is a keeping back the offending Brother from the Sacrament of the Lords Supper untill that satisfaction be given to the Church-Officer for the sin committed which is an acknowledgement of his sin before the Church in general or the Churches-Officer and the party offended in particular 2. The greater Excommunication is not only a keeping him back that is obstinate against the Churches admonition from that Sacrament of the Lords Suppet but a judicial cutting of him off from the body of the Church which is the Body of Christ and leaving him as a heathen to be judged at the Lords coming down to judgment Of this greater excommunication we shall speak of these following heads 1 The nature of it 2 The ends of it 3 The form of it 4 Resolve some Questions SECT I. The nature of this greater Excommunication will not be unknown to him that considers this description It is a judicial casting out of râ— factory stubborne and obstinate offenders from the Church of Christ and delivering the n over unâ—o Sathan for the preservation of the Churches peace and honour 1 It is a judicial casting out It is not to be done out of rash and furious passion but according to the Law and Rule of God and that not by every one but those to whom the power of binding is given and he not by his own authority but by the advice or at least the knowledge and consent of the most worthy Members of that Church from which the party is to be cast 1 Cor. 5.45 2. Of stubborn c. this is to be done after all admoniâ—ions counsels and reproofs of the Church are slighted and contemned It ought to be the last Act of the offended Church and all means are to be tryed to reclaim an offended brother before this be put in execution and practise an obstiâ—ate offender is properly the Subject of Excommunication The offence is not necessary alwayes to be in matters of fact Drunkenness Swearing Sabbath-breaking Perjury Blâ—sphemy but it will and ought to be extended to matters of another kind as Teachers of false Doctrine Disturbers of the Churches peace and Infringers or Contemners of her Laws 1 Tim. 19.20 Tit. 3.10 2 Thes. 3.6 3. From the Church of Christ Not to speak of those kinds of Excommunication which were used against Offenders in the Church of the Iews proportionable to these now used in the Church of the Christians It is affirmed that the party so judicially cast out is not a member of the Church of Christ nor was not before that is since his refusal to hear the Church in her admonitions at that time he began to be a Heathen and a Publican and these are not of the Church of Christ then he began to be as a Dog and a Swine unto whom holy things are not to be given Mat. 7.6 The Church therefore doth but pronounce the sinner to be what indeed he is that is not a member of the Church by which sentence the Church looks upon him as cast out or cut off from their body 4. And delivering them over unto Sathan this is the fearfull issue of Excommunication and yet no other then the Lords mind against that Corinthian for his sin of incest 1 Cor. 5.7 And Pauls practise for the Apostacy of Alexander 1 Tim. 1.20 Out of the Church is to be out of Christ and to be cut off from Christs body is to be thrown among the branches to be burned As a Judge by his sentence by vertue of that Commission given him from the supream Magistrate gives the Prisoner over unto execution being dead before in Law as soon as his fact was committed so the Church-Officer by vertue of that Commission given him of Christ Iohn 20.23 assisted by the Church-Members as Justices gives the sinner over unto Satan whose he was as soon as obstinacy appeared in him 4. For the preservation of the Churches peace and honour the end of the Church in this act is not the sinners damnation but his salvation Christs honour and her own peace but these things fall more properly under the next Section SECT II. The Church in this her Discipline hath before her eye and in this judicial sentence proposeth to herself
Saviour of the world Acts 2.38 c. 5. To represent our Union with him and our Communion each with other bread and wine becomes flesh in us and of us and blood of our blood Christ received by faith becomes flesh of our flesh and bone of our bone we are made spiritually and mystically one body with him Eph. 5.30 And as the Catholick Church believes the remission of sins so she holds out the Communion of Saints of which the Sacraments are lively types tokens symbols and signs 1 Cor. 10.17 In a word the Sacraments to our understandings are as it were glasses darkly to behold Christ Gal. 3.1 To our memories they are as Monuments to make us remember Christ Luke 22.19 To our assurance they are as seals confirming us of our interest in Christ Rom. 4 11. SECT III. THe parts of a Sacrament are these two viz. the sign and the thing signified 1. The sign that is the outward visible and natural Element sanctified and set apart by God the onely Lawgiver to the Church to be used in that ordinance for such an end and purpose Thus water and bread and wine are appointed and instituted to be memorials representations tokens signs and Elements in the Sacraments of the Gospel as circumcision and the Paschal Lamb were of the Law Iohn 1.33 1 Cor. 11.23 2. The thing signified that is the inward invisible and spiritual thing which is mystically reprsented to the faithful receiver by the natural Element thereunto sanctified and set apart which is Christ who in presenting of the Elements is proffered and in the receiving of them is applied by the believer for his own good and comfort How grosly doth the Church of Rome oppose the very being of a Sacrament in their transubstantiation for if the very body and blood of Christ which is the thing signified by the bread and wine in the Sacrament of the supper be received by the Communicant then where is the sign the outward and visible which must necassarily be in this Ordinance if they say as they do that the figure and colour of the Cake is the sign my faith must be pardoned in that particular until it be shewn that the whiteness or roundness of the wafer or bread was appointed to be the sign by him that hath the sole power to give the thing signified Between the sign and the thing signified in the Sacraments there is a certain harmony and sweet similitude proportion how aptly did the circumcision of the flesh represent to the Iews the circumcision of the soul heart or mind Deut. 10.6 and the Paschal Lamb that Lamb of God whose blood being upon their hearts saves them from the destroying Angel What a Holy harmony is there between a Christians being washed with water in the name of the sacred Trinity and the blood of Jesus which washeth us from all our sins 1 Iohn 1.7 and being washed with baptismal water for our natural and outward impurity we ought to cleanse our selves from all filthiness of the flesh and spirit 2 Cor. 7.1 The like of the other Sacrament which shall be discovered in due time Now when the Church of Rome shall finde out so exact a proportion between that which they call the sign in the supper and the thing signified they may bring possibly a true Catholick one step nearer her then for the present probably he may be we â—â—y but a step for admit the proportion be never so exact yet if the sign be not instituted it can never be a memorial of the thing signified SECT IV. VVE have them that would make the Sacraments fewer in number then God hath commanded and there are some that have made moreâ— then he hath approved Two there are no more no less viz baptisme and the Lords supper which must be observed For the observation of these we have promises and precepts Mark 16.16 Matth. 3.11 Acts 2.38 Luke 22.18 The Jewish Church had ordinary but two viz Circumcision by which they were visibly entered into the Church and Sacramentally born againâ— to this our baptisme Answers and the Paschal by which they were nourished in that Church into which by circumcision they were admitted to this our Lords supper Answers And as a man is but once born though often fed so he is but once a receiver of that Sacrament of baptisme yet ought to be a frequent partaker of that of the supper We say Ordinary the Iews had but two for that Manna from Heaven and water out of the rock were extraordinary and but for a time during Israels abode in the wilderness We need but to be born in Christ and then continue in him which is accomplished by these two without any other By baptisme we put on Christ as a garment Gal. 3.27 and by the supper we feed upon him as meat Luke 22.19 having therefore food and raiment by these Sacraments we ought to be content To all this consent the reformed Churches of Helv. Art 19.20 of Basil Art 5. of Bohem Art 11. of France Art 34. of Belg Art 33. of Sax. Art 12. of Wâ—râ— Art 9. of the four Cities Art 16. of Irel. Art 85 86. of Scotland Art 21. 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 or tokens of Christian mens profession but rather they be certain sure witnesses and effectual signs of grace and Gods good will toward us by which he doth work invisibly in us and not onely quicken but also strengthen our Faith in him c. SECT V. Questions resolved Quest. 1. VVHether those five Sacraments added by the Church of Rome be Sacraments Quest. 2. Whether the effect of the Sacraments depend upon the worthinesse of the Minister Quest. 3. Whether the Sacraments differ from the Scriptures Quest. 4. Whether the Sacraments of the old differ from those of the New Testament Quest. 5. Whether two Sacraments be sufficient under the Gospel Quest. 1. Whether those five Sacraments added by the Church of Rome be Sacraments God unto his People under the Law gave two Sacraments as signs and tokens of his good will and favour to them the contemners or neglecters whereof were in danger of the Judgement viz. Circumcision and the Paschal he hath also given to his Saints under the Gospel Baptism and the Supper as Sacraments or means to hold forth Christ and him crucified Unto these two Româ— hath added five more which are these 1. Confirmation or Laying on of hands 2. Pennance or satisfaction for sin committed 3. Orders or ordination before the work of the Ministery be assumed 4. Matrimony 5. Extreame Unction or the anointing of the sick with oyle before he depart But none of these are Sacraments for 1. None of them was instituted by Christ for such an end Let all the Gospel be searched and we shall find non of these instituted and sanctified to be as means for the applying of the merits of Christs
form of the institution of the Sacraments is not conditional that is the word to baptize in the name of the Father c. according to the institution is effectual to be a declarative sign of the baptizeds interest in the Father though the parties life be not exemplary Holy in regard it is not annexed to that precept which it should have been had the ordinance depended upon it So in the Sacrament of the Lords supper he that is a receiver of the bread and wine conscecrated sanctified and set a part as in the Gospel receives the body and the blood of Christ in as effectual a manner when the Minister is prophane as when he is Holy holiness in the Officer being not a condition required for the consecration And therefore as some said Now see to thine own house David we say Look to thine own faith O Christian. 5. It is against the judgement of all reformed Churches In those Articles above mentioned and of the Church of England Art 26. the Art it self is this Art 26. of the Church of England Although in the visible Church the evil be ever be mingled with the good and sometime the evil have chief authority in the Ministration of the word and Sacraments yet for as much as they do not the same in their own name but in Christs and Minister by his commission and authority we may use their Ministry both in hearing of the word of God and in receiving of the Sacraments neither is the effect of Christs Ordinance taken away by their wickedness nor the grace of Gods gifts diminished from such as by faith and rightly do receive the Sacraments Ministred unto them which be effectual because of Christs institution and promise although they be Ministred by evil men Nevertheless it appertaineth to the discipline of the Church that enquiry be made of evil Ministers c. Quest. 3. Whether the Sacraments differ from the Scriptures This is not positively determined since in some things there is a difference and in other things no difference we shall therefore in a few words discover both these beginning with their difference which consists 1. In that the word is preached delivered opened unto all the Sacraments given onely to the faithful 2. The word hath the priority of order that ever going before the Sacraments they alwayes coming after it 3. The word begets and creates faith the Sacraments nourish faith and make it to grow 4 The word is received by the ear the Sacraments by other senses 5. The word is simply and ordinarily necessary for salvation and sufficient without the Sacraments to sanctifie the soul the Sacraments are not simply necessary for life and their efficacy depends upon the word the want of the Sacraments is not damning but the contempt or neglect of them Again The word and the Sacraments differ not but agree and are one 1. In their Author God is the Author of them both he spoke the word and instituted the Sacraments 2. In their instrument by which they are both effectual that is the Holy Ghost he makes both the one and the other to be effectual unto salvation 3. In their Object both of them are for men onely and for their glory 4. In their subjects both of them hold out Christ with all his merits purchasing and proffering pardon 5. In their end both of them are designed for the glory of Christ and salvation of the elect Quest. 4. Whether the Sacraments of the Old differ from those of the New Testament As before this is not directly to be Answered they differing and not differing in some points they differ 1. In the matter and quality of their signs theirs was a cutting off the foreskin and in eating of a Lamb ours are bread and wine 2. In some external rites and ceremonies they were to circumcise precisely the eight day and eat their Lamb at such a time of the year ours are tyed to no time to no place 3. In the easiness of the duties compare our baptisme to their bloody Circumcision and we shall be brought to bless God for our freedom 4. In their duration the Sacraments of the Old were but to endure for a season but those of the New Testament are not to be altered while the world endures They agree and are one 1. In their give Christ the only Law-giver to the Church instituted both the one and the other 2. In their signification what baptisme signifieth now Circumcision signified regeneration or a being born again and was by both held forth Christ was signified by their Lamb so he is by our bread 3. In their application they received theirs by faith and our Sacraments are applied by the same grace 4. In their end or effect the invisible grace goodness and mercy of God were represented both to them and us in the external and visible signs Quest. 5. Whether two Sacraments be sufficient under the Gospel The Church of Rome maintains the necessity of seven not to stand upon the mystery and perfection of the number she teaches their necessity upon this ground viz. There are seven things she accounts necessary for preserving the natural life of man and therefore there must be seven things to preserve the spiritual life of a Christian. 1. It is necessary that there be a birth that 's baptisme 2. That there be a grouth that 's Confirmation 3. That he receive food that is the Lords supper 4. That he receive Physick that is pennance 5. That he receive Cordials that is exteame Unction 6. That he be governed by Laws that is Order 7. That he multiply in a lawful way that is Marriage Unto which they might have added a thousand more some of these being necessary for mans well being only and so are shoos and stockings hat fire houses c. but passing these over we defend that two Sacraments are sufficient under the Gospel 1. The Scripture that contains all thing necessary for salvation binds us to no more mentions of no more if more had been necessary would not Christ have told us given us the Element and the form and promise of it all which are necessary unto Sacraments but not a syllable of any of these more then unto two therefore there are no more necessary 2. Two Sacraments were sufficient for the Iews to uphold them in the faith of the promises viz Circumcision and the Paschal Lamb. Unto which now answers baptisme and the supper therefore they are sufficient for us For 1. God shewed as great a care over them as us 2. They were as dear to him as we are 3. They were as subject to frailty as we are 3. Two Sacraments are sufficient to all spiritual mercies a believer can ask for and hope for They seal testifie assure and represent Adoption Justification Regeneration Consolation and Eternal Salvation and what more would a Christian require CHAP. II. Of Baptisme HAving spoken briefly of the Sacraments in general we come
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
said it four times a day SECT III. Questions Resolved Quest. 1. VVHether Confirmation be a standing Ordinance in the Gospel Quest. 2. Whether the Church might not be advantaged by the râ—stâ—ring of Confirmâ—tion Quest. 1. Whether Confirmation be a standing Ordinance in the Gospel There are that defend the Ordinance now pleaded for to have ceased and coninued no longer in the Church then the giving of the Holy Ghost in that miraculous way through it yet we learn by the Scriptures that it is no more ceased upon that account then prayer though the holy Ghost was gived by that Acts 4.31 for though that miraculous way be ceased whether as to prayer or imposition of hands yet that secret and saving way is still continued to both That Confâ—rmation is a standing Ordinance â—ppears It is numbrâ—d among standing Principles Heb. 6.2 Therefore leaving the Principles of the doctrine of Christ leâ— us go on unto perfection not laying again the foundation of repentance from dead works of faith of baptismes of laying on of hâ—nds of the resurrection and of eternal jugdement Was not this Apostle a wise master bâ—ilder and will these men have him to erre in the foundation out of charity they close in to the last supposition look to all the parts of this Text and pick out one that was but for a time is faith repentance baptisme to endure always and imposition of hand for a time because we would hasten It lies upon them to produce that Teâ—t in which imposition of hands is limited or then by vertue of this Text it is to stand as a principle and remain in the world as long as faith repentance or baptisme Possibly by imposition of hands they conceit Confirmation is not here meaned so willing are men to fightâ— against the truth an opinion that riseth up against all ancient writers and modern expositors as Calvin Piscator Beza and as a learned writer sayes all interpreters agree in it except a few straglers but come let us reason together And 1. By imposition of hands the Apostle must mean something that laying on of hands was used in since he expresly mentions that Ceremony 2. There were three acts in the Apostles time at which this Ceremony was used 1. In healing of the sick Mark 6.5 Acts 28.8 2. In Ordaining Ministers Acts 13.3.1 Tim. 4.14 3. In praying for or blessing the baptized that he might receive the holy Ghost Acts 9.17 Unto which last all antiquity bears witness this of the Text is to be referred for though the holy Ghost in that miraculous way be not given by it yet Christ that will be with his ministers to the end of the world gives his spirit in a sanctifying strengthening and confirming way by using of this as well as other Ordinances which made the ancients bring their baptized to the hands of the Bishop of the place as the Apostles successor for his blessing and benediction and it seems was of that concernment that its doctrine was a chief head in the Apostles Catechisme taught here unto the Hebrews For 1. Healing of the sick cannot be the imposition here spoken of that being no Principle common to believers nor necessary doctrine to be taught such as were learning heads of Divinity the Imposition here must be of as large extent aâ— faith repentance Baptisme which the curing of the sick is not nor cannot be supposed 〈◊〉 2. By the same reason Ordination of Ministers is not solely to be the imposition here in the Text that is an act of office and not common to believers no woman must have it and every man is not a partaker Now all here in the Text is common to all the Hebrews and are principles wherein they are all as equally concerned and as general as in faith and baptâ—â—me except a place be produced wherein this impositâ—â—â— of hands is limited we must hold it to be a principle as laâ—â—e and common as the other which Ordination is not We say Ordination solely cannot here be understood yet since it is a standing Ordinance and must hold as long as baptisme that is to the end of the world also given with impsition of hands it may to this place be referred but cannot onely be understood for the reason above given 3. It follows therefore that imposition of hands here holds out that blessing or benediction that was given to Christians after their baptisme by the Apostles and by their successors that the spirit might sanctifie them all the dayes of their warfar and that they might be endued with power from above to conquer all the spiritual enemies of that faith wherein they were baptized and this being of Catholick concernment was taught the Hâ—brâ—â—w at their first coming to Christianity which benediction is called Confirmation from the effect and end of it and imposition of hands from the gesture it was given by and sometimes â—nction in regard superstition hath added Oyle to it It is to observable that the Apostle in the forementioned principles puts imposition of hands immediately after baptisme which ceremony even in practice and in all ages of the Church followed after it In the adult shortly and in Infants at the years of Puberty which according to some is about ten or twelve years of age as is fully demonstrated in one of the fore-mentioned treatises To conclude therefore imposition of hands being ranked among standing Ordinances particularly with bapâ—isme the Text must be produced that limits it or it ought to be accounted of equal extent with it and by consequence not ceased though the Apostles be fallen asleep And since Antiquity and the best modern Interpreters do hold in this place by Imposition is meaned Confirmation and since no other kind of Imposition of hands can be rationally defended they discover but their pride and arrogance or spleen or rancour that denie it Quest. 2. Whether the Church might not be Advantaged by thâ— restoring of the Confirmation What advantage would this bring unto the Church may some say We Answer Much every way For 1. It is an Ordinance of God and what Sacrifice can the Church offer that will do her more good then Obedience 1 Samuel 15.22 2. It would in a great measure prevent Apostacy we find the baptized fall from the Faith and Church both wherein they were baptized Now a solemn Protestation in the face of the Church might in a great measure bind men fâ—ster to her 3. It would silence the mouths of the Enemies of Infant-Baptisme It is usually Objected that the Infant hath no engagement to stand to its first Baptisme in regard it promised never to keep it It is true they nevâ—r promised to keep it yet hardly was there ever so prophane a wretch found that thence concluded he would not stâ—nd to his Baptisme The Church knows it is an Infant and therefore cannot speak yet being born within the Church and children of the Promise she gives them that holy washing upon
general 1 Cor. 14.40 and kneel accordingly 2. It is an humble gesture The ancients worshipped God often by prostration signifying how unworthy they were to stand in his presence who was the God of the whole Earth that is now out of use yet the signification of the same excellently held up by genuflexion by bowing we signifie our apprehension of his great and infinite Majesty 3. It is a sitting gesture This Sacrament is given by the Church with a charge to pray and if the Communicant have a conscience he will pray now let the Scripture be searched the Saints practice be inquired after and what gesture is fitter for prayer then kneeling It is true that usually we sit when we pray at meat yet to reason from a prayer in private business to one that is annexed to Gods solemn worship will not in all things hold and if it should we are not pleading the necessity of kneeling but its lawfulness 4. It is of all gestures the most suitable to behold a sinner where God is and he in Christ where Christ is and he by the spirit sealing to a poor soul and holding forth a pardon what is more agreeable to the nature of the thing then the sinner to receive that pardon upon his knees If it here be said that sitting signifies familiarity with God we can easily Answer that many are more bold with God then welcome and this familiarity is a figure of their own election the true Christian had rather shew his humility And when they have searched they will find that in Gods house sitting is not very often used in the time of prayer with which that Ordinance is to be received The Church of Rome useth it also though Originally she never begot it it being a gesture almost as old if not altogether as Christianity yet we must dispise it no more then throw away a Communion cloth which is decent and harmless though the Papist have it and even so is this though at Rome it be practised These things considered let iniquity stop her mouth and bring no rayling accusation against the piety dignity of the Church of England for ordaining her members to kneel at that Ordinance that gesture being by law established No Minister when he celebrateth the Communion shall willingly Administer the same to any but such as kneel under pain of suspension nor under the like pain to any that refuse to be present at publick prayers c. Quest. 4. Whether it be expedient to keep prefixed times for Administration of the Communion and if offerings be lawfull When the Church appoints this Sacrament to be received at such a day of the moneth or at such a time of the year it is not because those times or dayes are more holy then others but for other reasons the Communion in it self being often to be taken the Church may prefix a time as the first day of every moneth and it is expedient that it be so 1. For Orders sake to keep decency and to prevent confusion it is and may be ordained that the Communion be thrice in the year received and Easter to be one of the times which tends to the Churches Order as much as families dineing together at or about noon an ancient and old practice Gen. 43.16 2. For travellers sake when men are upon â—heir lawful occasions distanant from home and knowing a time before them wherein the Communion will be delivered in all places his devotion may stir him up to preparation and that to a conscionable conversation which could not be done if it were left to the pleasure of every Minister for so thousands might go long without receiving that holy thing whose zeal and piety might carry them forth to a reverent and frequent breaking of that bread and drinking of that cup. 3. For the ignorants sake The Minister may be more suddain in his warnings then some peoples preparation will permit and again more slow then their zeal will allow which inconvenience is preventented by a prefixed time in regard of which the ignorant may be before hand prepareing and at the time be fully prepared 4. For the Churches sake Subjects will keep the days of their Princes inauguration and people the times wherein they obtained some notable victory or great deliverance the Iew will keep in memory the days of Purim may not the Church in memorial of her Saviours resurrection from the dead as at Easter appoint her Members to partake of that Ordinance without being railed at If it be said she hath no Commindement from the Lord for so doing let them know she hath no Commandement from the Lord against it in time and the thing commanded is the very mind of the Lord in nature moreover she doth not do it through necessity but for decency 5. For the Lords sake we may see by woful experience that since these prefixed times were not thought suitable there hath in most places been no time wherein this Sacrament was thought seasonable Our Saviour joyned to it a Remember yet of all Ordinances it was most forgot by Ministers in their Pulpits and by people in closets It was very observable that in the most populous places and Parishes the drunkards complained most of the want of this Ordinance I always took it to be of God good ministers said nothing nor good people that is such as were so accounted God would have it spoke on and therefore opened the mouths of these Asses to reprove the madness of these Prophets hoping for better things we leave them to speak something touching Offerings or Oblations given to the Minister by the people at the times of Communion These are both ancient and laudable and a high part of Gods service and worship whom we are bound to honour with our substance commanded in the Law Ex. 25.2 confirmed by our Savior Math. 5.23 And all the precepts of that Sermon must be kept under the Gospel Math. 5.19 and the wise men shewed their respect to Christ by their offerings Though they be acceptable at any time for they were free-will offerings yet at some time they have been more necessary As 1. When the Church was in want when there was no stock nor treasure in the hands of the Church Officers to furnish the Church with those things it wanted Ex. 35.4 2. When we have received some signal and eminent blessing from God Psal. 76.11 3. When holy and solemn Festivals are to be kept when the three high feasts of the Lord were to be performed of which the Paschal or Easter was one None must appear before him empty-handed Deut. 16.16 but must bring gifts or offerings partly for the Sacrificia and partly for provision for the Levites from which rule the Churches of Christ of old came not to the Sacrament of the Supper empty-handed but brought an offering to the Lords servant filling or putting into his hand a temporal blessing who had filled their hand with spiritual food Quest. 5.
Whether it be a sin to receive the Communion in a mixed congregation and if private examination be necessary By a mixed congregation the age makes us to understand 1. A congregation wherein any Communicant is not of the same judgement principle or opinion though in things circumstantial 2. A congregation wherein there are some Communicans that have sin in their mortal bodyes though it be repented 3. A congregation wherein there be drunkards or sweaters though adhearing professedly to the doctrine of the Gospel Unto which we will add this also though he was never reproved nor admonished by us The Question is then whether a man that hath prepared himself by sound hearty real and holy examination for that Ordinance may altogether forbear it and omit it upon the account of his knowing or foreseeing that such a drunkard will be at that holy banquet It is answered in the negative he ought not to forbeat upon any such pretence For 1. That Ordinance is not arbitrary It is not left to our own will and discretion that we may or may not as we will we ought to do our duty and prepare our selves to be worthy receivers if another neglect his and yet receive let him look to it the Lord is at hand 2. We might neglect other Ordinances as well as that we might refuse to read the Scriptures to pray to hear upon the same reason and indeed this doctrine as it hath kept some from the Chancel that is from receiving it hath kept others from the Church that is from hearing and this again hath kept some from the Scripture resolving to keep company with none but such as are altogether without sin and therefore the light within is their rule 3. God requires no such condition he craves faith repeatance and new obedience on my part but not that my companion should have the same or then I to be refused and my offering not to be accepted one Christian shall never be bound hand and foot and cast into utter darkness because another of the company wants the wedding garment 4. It is plainly against that Text 1 Cor. 11.29 he that eaâ—eth and drinketh unworthily eateth and drinketh damnation or judgement to HIMSELF therefore not at all to another he that prepares himself aright need not fear what the unworthiness of others can do against him 5. It would clearly take away this Sacrament out of the Church who would prepare himself to come if he should be cursed by anoâ—hers unworthiness or approach that table though full of faith with boldness except he knew that every heart at the table were as holy as his own and others that were as full of faith as he might hang down the head least his unworthiness procure unto them a judgement and so the devotion even of the devout should receive a bar â—nd be shut from all comfortable actings and holy duties This is not spoken to countenance prophaness but to inform the weak and tender conscience there being Laws in the Church to dâ—bâ—rth scandalous from that table and also thâ— ignorant which may and ought to be put in execution by the Church Officer after his admonishing the one and instructing the other for to exclude either of these without tryal save in case of necessity is arrogant and rash and without Authority but upon certain knowledge to debaâ— such is both religiously and lawfully done No Minister shall in any wise admit to the receiveing of the Holy Communion any of his cure or flock which be openly known to live in sin notorious without repenâ—ance nor any who have maliciously and openly contended with their neighbours until they shall be reconciled c. The scandalous are found out by the ear and secluded by Law the ignorant cannot be found but by discourse conference or examination which leads in the second part of the Question Whether private examination be necessary There is a twofold examination in reference to the Sacrament of the Supper 1. In respect of God 1 Cor. 11.28 men are bound and it is necessary for them to examine themselves 2. In respect of the Church that the ignorant and unlearned make not that Ordinance undervalued the Question is of this latter and amounts to this Whether the Church Officer may lawfully debar a sober pious Christian or one of whom he neither sees nor hears evil purely upon the account he will not submit to his examination a practice of late too commonly known nay several thousands have been excluded except they came under the tryal not of the Church Officers only but of his lay-Elders an office not heard of in the Church until these late years and are parts of the Church no more then those Anticks whose mouths supplie the places of spouts unto the temples but to let them pass it is denied private examination in this sence is not necessary For 1. The Scripture would have given some Item of it when the nature of the Sacrament is stated and examination required 1 Cor. 11. No word that tended in the least to this is written but every man enjoyned to examine himself 2. It cannot be shewed that ever the priests examined the fitness even legal of those that aproached the Paschal and yet the danger of unworthy receiving the one seems as great as the other 2 Chro. 30.20 1 Cor. 11.30 3. That Parable Matth. 22.9 is against this practice wherein the servants are appointed to bring in all that they could find without Order to try if they had the wedding garment the want of which condemned the party but not the servant Yet by the Law of the Church particularly of the Church of England none are to be admitted to that Ordinance until they have given sufficient testimony of their knowledge in the principles of the Christian religion Which Law though not expressed in Scripture in direct terms yet consequently it is approved In regard that the Church Officers are called Watchmen Stewards Shepherds c. which titles denote what a care they ought to have of their people or flock This even this being not taught unto the people was a firebrand of division between the Pastor and his people in these last days examination being by them required and that rigidly not declaring it as necessary in respect of the Church which would have satisfied the minds of all sober Christians but as from Scripture when the people knew that no such thing was required and they themselves not being able â—o produce the Text wherein in it was enjoyned It was pretty sport to hear men publickly and privately affirming that those who submitted not themselves to examination ought to be secluded for breach of that Order or discipline they themselves erected and yet not conforming themselves to those Orders that by Law had been established By which two things to all of understanding occurred First their arrogance to make Laws and compel the people without authority to submit under the pain of leâ—ser excommunication
Secondly their stubbornness in opposing those Laws made by lawful power and when punished eâ—ey call out of persecution They held it an undervaluing of themselves to crave this examination of their people by any Law made by the Church and yet no presumption to press it upon them by vertue of their own association in the mean time producing no Scripture wherein directly these things were either to be done by them or obeyed by the people Thus far have we gone touching the doctrine referring to the Sacraments the second part of that work which in the begin-was by us undertaken FIDES CATHOLICA OR THE DOCTRINE OF THE CATHOLICK CHURCH Referring to Prayer With a farther defence of the Book of COMMON-PRAYER Of the Church of ENGLAND By W. A. Presbyter LONDON Printed for Edw. Brewster at the sign of the Crane in St. Pauls Church-yard 1661 To Mr. Francis Winton Robbert Downs Richard Dogget Church-wardens And to all other officers and Inhabitants of the Town and Parish of Leighton c. Gentlemen and in Christ dearly Beloved WHat I first entered upon about three years ago in another place I brought to perfection within these few days in your audience and truly for their sakes for whom the foundation was layed was the roofe chiefely fitted and squared I am emboldned to affix your names to this treatise judgeing that as your patience and charity gave it hearing from the pulpit attentively your zeal and affection will entertaine it from the presse kindly It happened to be your lot after the nations unsettlement to receive orders for providing me a book of Common-prayer as a means judged by our superiors for the Churches tranquillity you hâ—ve here in a few words that book defended by which our submission not for necessity but for conscience unto it may be justified and God be praised that he was pleased to give you that honour as in the least to be helpers in a publick way of that distressed Church into whose doctrine you were baptized Enter into this treatise and learn how to behave your selves in prayer to God and men and for men to God and to some men chiefly for God and to all men in God that with all Saints you may be glorified by God unto which end he shall further contribute his prayers and endeavours who is Your Minister in the Lord Jesus Will. Annand Of PRAYER CHAP. 1. 1 Thes. 5.17 Pray without ceasing GOd who at all times is rich in mercy and ready to forgive yet will have his people to call upon him for that mercy and make known unto him their desires or suits in that particular to signify not his straitnesse or backwardnesse unto them but their duty and dependance upon and towards him This is the third ordinance we undertook to defend cryed down in this generation by some that pretend to the Spirit and therefore to be held up by all that give attention to the word The misapplying of the word in our dayes The neglecting of the Sacraments hath raised such division and broached such foolish questions which gender strifes 2 Tim. 2.23 that the gift or spirit of prayer thoâ—gh mâ—ch boasted of was never lesse possessed that chiefly consisting in love and Charity Yea that gift of prayer that was became much spoyled not to speak of them that altogether threw it down as a thing of naught by some mens unnatural uncharitablenesse heedlesse impertinencies strange extravagancies apish gestures ugly faces and ridiculous tones which yet was no more to be wondered at then to see a stranger wander that either willfully hath left or cruelly murthered his guide Their flighting or disgracing that rule of prayer given to the Church by our Lord and Saviour was without question the ground or stem upon which these errors grew and stood and the matrix or wombe wherein their Heteroâ—lite petitions were conceived and bred but for the present to let them passe In prayer there are three things 1 Petition Iohn 17.51 2 Confession Psal. 51.5 3 Thanksgiving Rom. 6.17 We shall chiefly speak of the first the other two naturally following it will come and present themselves to our meditations freely without a particular summons for which cause it is by way of eminency called and 〈◊〉 for the present be entituled prayer In which we shall 〈◊〉 1 Its Nature 2 Its Ground 3 Its Parts 4 Its Rule 5 Its Hinderance 6 It s Form 7 Resolve some questions SECT 1. The Nature of prayer shall not be unknown to him that exerciseth his understanding about the parts of this description It is an immediate hearty calling upon the true God through Christ according to his will for the obtaining of any blessing to or diverting of any judgment from our selves or others for whom there is hope God will be entreated 1 It is an immediate c. This excludes praying either to Saints or Angels and according to the rule of prayer shews that immediately it ought to be made to our Father which is in heaven without making any direct prayer to Saints besides God or indirect by Saints to God though they be in heaven 2 It is an hearty calling c. It is not only a speaking lip but a praying heart that shall be accepted when the mouth is pleading and the mind not closing there is a more just cause of Gods complaining then of Delilahs Iuâ— 16.15 How canst thou say I love thee when thy heart is not with me he that would have God to have a pittying eye and a powerfull arme must in himself have a praying heart hence it is called a lifting up of the soul Psalm 25.1 and a pouring out of the soul 1 Sam. 1.15 In a word quod cor non facit non fit that prayer that is not hearty is but babling not praying an act of disobedience not duty heighting sin not removing judgment nor procuring mercy 3 Upon the true God Daniel and his companions prays unto the God of heaven Dan. 2.18 David to the Lord God of Hoasts Psal. 84.8 Moses Comes in the name of the Lord God of the Hebrews Ezek. 7.19 The God of Abraham The God of Isaac and The God of Jacob is the God of the Christians and to him the vow only is to be performed there is God can deliver after that sort he doth let prayer therefore be made only to him and daily let him be praised let none say any more to the work of mens hands ye are our Gods for in him only the fatherlesse findeth mercy Hos. 14.3 4 Through Christ before the fall men might have worshipped without a mediator but since we must make Christ as the Tyrians did Blastus Act. 10.20 our friend he is the eye by which the Father sees the miserable the ear by which he hears the humble the hand by which he helps the impotent the feet by which he hastens to relieve the oppressed and the heart by which he delights in the prayers of his people 5 According to his will This
at Westminister November 4.1548 and being by them perused after thanks returned to the King for his care and pains he is petitioned to let it passe unto an act and by Authority it was enacted that in all Churches and Chappels Sacraments and all other ordinances within the compasse of that bock should be performed solely and wholy by it appointing penaltys to the not users or defamers of the same It might very well be Inquired considering the premisses and our practises whether a set for me may not be as necessary in our days as it was in those considering how various men are in their form manner place or gesture in the administration of ordinances not that I would have mens gifts hindered but their spleen rancour and rage stopped unto which well composed for me would be a proper remedy which truly as it is to be suspected is the cause why a forme is by many called down knowing that it would cut be their extravagant notions their abilitye and parts being neither so high nor so great but a liturgy might be used by them but to let them passe The compilers of the Book of Common-prayer were Doct. Cranmer Arch Bishop of Cant. Doct. Goodrick Bishop of Ely Doct. Skip Bishop of Hereford Doct. Thirlby Bishop of Westminster Doct. Day Bishop of Chichester Doct. Holbeck Bishop of Lincolne Doct. Ridley Bishop of Rochester Doct. May Deane of Pauls Doct. Taylour Deane of Lincolne Doct. Heynes Dean of Exeter Doct. Redman Dean of Westminster Doct. Cox King Eâ—wards Almoner Doct. Mr. Robinson Arch-Deacon of Leinest All these being then owned for sound professors of the faith afterward great sufferers by death exile or banishment for their not yeelding to the errors of the Church of Rome Shall their work be thought to be unlawfull which after much deliberation they composed for the edification of the Church were they difstracted or mad or Hypocrites that they should thus put down and erect Popery For all the zeal of the Guisel before Latimer shall be accused as a Papist let him be indicted for an Atheist he that so says fearing neither God nor regarding man had that holy soul no religion when he gave his body to be burned I do now imagine I smell Cranmâ—ns flesh burning through the Cruelty of the Papists and let my right hand forget her cunning if I should not rather kisse the straw he lay upon and bow to thâ— chain he was fastened to the stake by then kick the ashes he was burned to or condemn him for a cheat a dissembler for a Papist which consequentially must be affirmed when that book of Common prayer is reviled and â—corned and as Popish asserred 2. This book of Common-prayer appears to be lawfull from that authoâ—ity by which it hath been established It is strange that that young Iosiah of England viz King Edward studying to root out Popery should so farre befoole himself and his counsel as to be glad at that bookes compiling if it had strengthâ—ned the Papal power was there nor a wise man in all the Parliaments of his time was there no religion in Qâ— Elizabeth was she such a notorious dissembler as under a pretence of throwing the doctrine of Rome aside would hug the Pope the closser in her armes or if she had been such was there never a holy man nor a religious Parliament in her time to rectifie that abuse â— was King Iames and his Parliaments all out of the way and King Charles of glorious memory and his Parliaments all Papists or Ignoramuses that they knew not what they did when they established this book Certainly those glorious Princes and wise Parliaments in establishing successively that book did find in it nothing that was unlawfull or that was contrary to true Godlinesse 3. From its conformity to sacred Scripture Let the Common-prayer be abserved and the matter of it be marked and bring it to the Bible Old or new Testament to Moses the Prophâ—ts or the Psalms and if there be a word sentence petition or prayer that is not agreeable to either of these all of these or a part of these the Author of these lines at this present engages himself to recant publickly what either here or elsewhere he hath written in defence of that book and become a proselyte to the profession of the Guisels In the book of Common prayer there are two things considerable 1. The matter of it 2. The Ceremonies in it 1. The matter or subject of the book of which it is composed to passe over scripture is either 1. Holy songs 2. Pious prayers 3. Godly exhortations 4. Christian confession 5. Scriptural Comminations Which may be again subdevided into 1. The Priests Versicles 2. The Peoples Responses In all which there is nothing but what is agreeable to holy writ and the will of God revealed in his Scriptures The Ceremonies in it which are those particular gestures or acts to be performed in the administration of such and such particular services and they are cheifly these 1. The crosse in Baptisme 2. Kneeling at the Supper 3. The Preists standing at the north side of the table at the communion 4. Marrying with a ring 5. Standing at the Creed In giveing obedience unto which ceremonys there is no more scripture to prove it a sin then there is to maintaine it unjust to be thrice asked in a Church before marriage as the Guisels in their directory enjoyn or to be married by a minister which there by them is also thought to be expedient 4. From the sutablenesse of it to the Common Christians capacity The service of the Church of Rome were it not repugnant in other points to the word of God yet in this it is sinfull that it is performed in a strange tongue which the common sort of Christians understand not In the Church of England there is no ordinance no service but the exhortations thanksgiveings and confessions therein are all of them so plain so easy that the bluntest understanding may reach them and the shallowest capacity may upon a certain knowledge say Amen So be it unto them all 5. From the agreements of it to the set formes of other Churches to those of Geneva Sweden France yea to the Church of Rome so farre as they are agreeable to scripture and to those formes that were of old used and at this present are in the Easterne Church doth the sevice of the Church of England agree and correspond an argument of it self were there no other of its excellency and dignity the wise composers of it having drained the errours from all other formes and thrown away what ever was a misse in other liturgys retaining what was pure and holy agreeable to found doctrine and religion which being methodicall digested and composed was presented to the King and ratified by Parliament as a standing rule to be used in the house of God which is the Church 7. Fâ—om the excellent order and uniformity that is in the
Church because of it when men have spent their lungs in disputing they shall be forced though in broaken expressions to confesse that uniformity in doctrine and worship becomes the Church as Jwels become a bird or ornaments one to be espoused It was to obtaine this that the Common-prayer was composed and it was apparent that the act of removing it was but the midwifery to confusion and disorder both in Church and state it helps the weak who are not prompted in that duty of prayer it puts boundarys to the prompt that they be not extravagant in prayer it restrains them that are uncharitable in prayer and is a platforme unto all to prayer 8. From that universal practise hath been in all the Churches of the Saints let the Scripturs be viewed the History of the Churches whether under the law or Gospel whether old or them that now are from Calvins study to Knoxes reformation the Father and Grandfather of the Guisels and the use of set formes is accounted lawfull and practised the Church of England hath a Collect for the day which once a year is to be used in her service The Church of Israel had a Collect for her tithe which ought to have been used once in three years in her service Deut. 26.12 13 14 15. Jesus taught his disciples to pray as Iohn taught his but our Saviour taught his disciples by a set forme It is therfore more than probable Iohn also taught his by the same way 9. From that stop and tye that it puts upon factious fiery and seditious spirits what fruit we have reaped from some mens prayers is not unknown and what burnings murthers and plunderings hath followed upon that liberty given to men to preach and pray this age hath cause enough to lament Now it would shame men to pray according to the Common-prayer in the deske call for the contrary thing in the pulpit or speak against it in the chamber this makes some to keep their mouths open to raile they will not bow the knee to pray least their Hypocrisie should appear to all prophane men as their folly and disloyalty appeares to sober men 10. From that opposition that is made by all sorts of Hereticks and factious spirits against it one drew an argument to prove the Christian religion to be good because such a monstruous Tyrant as Nero hated it Let the whole rabble of Hereticks be spoken withall discourse with men that throw off God and deny the holy Trinitity renounce the doctrine of faith Baptisme and of Judgment go into the societys of them that are of all religions of no religion and with one consent they inveigh against this book of Common-prayer which to me is an argument that there is nothing frothy vain or empty in it for if so some giddy religion or profession would love it were it but for that It is easily to be seen that every sect sends out a squadron to fight against the Common prayer being commissioned to burne and slay at the head of which army in querpo march the Guisel who differs from the other as the Captaine from his company he being more neat spruce and gallant then they are all their motions actions gestures are according to his command their arguments that they bring against God against the ministry against baptisme against Common-prayer are such as he hath forged out for them as in some measure hath been before demonstrated 11. From the direfull sad effects that have hapned in the Church since its removall what bloodshed battels treasons Heresys burnings murthers animositys contentions wrath sedition variance darknesse followed upon its crucifying is too large here to be inserted yet written in indelible characters in the hearts faces and families of orphans and widows It is true much of this was seen before the publication of the Act for its abolishment by which as they supposed it was quite killed but the cheif of these was not seen untill the strength of it was abated and its power and honour lessened by the fury of discontented persons and madness of a giddy multitude who threw the first stone at it and at its defenders and supporters under the notion oâ— a reformation 12. From the nature practise and actions of those men who more eminently persecuted and opposed that book those disgracers of religion those changers of religion those scandalers of religion those novices of religion oppugners of religion haters of religion hinderers of religion underminers of religion Inventers of religions under a pretence of stickling for religion were the persons who called through the open sepulchers of their throats and pestilenital ayre of their rotten lungs Crucefie it crucifie it which denotes its excellency glory and Innocency truly leading 1. To Order 2. To Uniformity 3. To Edification Otherwise it had been never opposed by such a headlesse confused and prophane generation 13. From the fondnesse weaknesse and emptinesse of those arguments that the adverse party bring against it When their passionate expressions their scolding language their vaine and unbeseeming Jeares their scurrilous language their bitter invectives are taken and drawn out from their works their reasons and arguments may be blown away and broak as easily as boys break bubles from a walnut shell They may be reduced unto these cheifly 1. It s affinity with the Masse It hath so near a relation unto this according to the fond conceits of some that they call it the Masse unto which we shall give this breif reply 1. That we shall not strive about words a fault with which this age may justly be taxed if by Masse they mean the word Masse we shall not long dispute let them call it Hacum Glivan Boma words that are insignificant as by many leaâ—ned the word Masse is thought to be for that is not ground sufficient to create a quarrel 2. But if by masse they understand any Idolatrous or unlawful service sinfull petitions any prayers to Saint or Angel any countenancing of purgatory the Popes Infallibility Auricular confession we deny that it is Mâ—ssâ— and except they can shew these things to be in the Common-prayer they but discovâ—r their own ignorance malice uncharitablenesse and stubornnesse in opposing a book for mantaining those things which it utterly disowns and for having in it such things which cannot be found 3. Granting its affinity with masse it cannot thence be rationally inferred that the Common-prayer is to be disused for so farre only the Common-prayer agreeth with the Masse as the Masse agreeth with the Scripture and so farre the Masse it self is not to be contemned since truth can never be disowned though spoken by the Devil but the spirit of God who is the Author of it must also be slighted which is the reason why we embrace truth from Heathen writers from Fabulous Poets and so farre as true make use of them in pulpits and in Sermons 4. Besides it was never in the thoughts of the Reformers of the Church of England
onely dipping but sprinkling or any other kind of washing as hath been before discovered To limit therefore the Ordinance of Dipping is to diminish the very sence and meaning of that Word 〈◊〉 by God to express that Ordinance which is a wrong both to him and the sence of the word 2. The word Baptize is used in Scripture where the word Dipping cannot nor ought not to be understood 1 Cor. 10.2 And were all baptized unto Moses in the Cloud and in the Sea Now let the History of the Iewes passing though the red Sea be observed and it will be found that not a man of Israel was dipped in either Some drops out of the Clouds might and questionless did fall upon the Tribes in going through the red Sea but that they were dipped in the cloud is non-sence to affirm in reason or that they were dipped in the Sea is false to affirm in History 3. The word baptize is used in Scripture where it were inconvenient to understand the word Dipped Acts 16.33 Acts 8.38 At this time this Sacrament was performed in haste and with all possible speed and the Eunuch as soon as baptized goes on his way rejoycing Now Dipping requires deliberation and provision both before and after to put off clothes to put on fresh cloths both for the baptizer and the baptized requires that which for this time cannot with conveniency be granted either for the one or the other 4. The word Baptize joyned with the word River doth not necessary imply dipping in Scripture and we find the word Baptize spoken of and no River mentioned in the Gospel Matth. 3.6 Iohn 3. â—3 Act. 16.33 Acts. 10.48 Act. 8.36 That place Matth. 3.6 And Iesus when he was baptized went up straight way out of the water holds not forth Dipping necessarily but rather that our Saviour was not baptized in Harvest For in Harvest Jordan overfloweth all his banks Ios 3.15 at that time being much dried up Iohn and Christ both might be truly said to go down to the water and to come from or out of the water without lying dipped over head and ears in it and without carrying either for dry cloaths or dry shirt we find him immediately driven to the wilderness Mark 1.12 and I am prone to suppose that it had not been very healthy for Iohn to have stood up to the middle in water so long a time and so much together as the multitude of the baptized would require if dipping must be necessarily understood in his Baptisme And what though Iohn also was baptizing in Enon because there was much water Iohn 3.23 In the Original it is many waters being a convenient place in respect water was not every where to be had where he and his Disciples might in several places baptize those multitudes that came to be baptized which possibly in other places particularly at Iordan could not so easily be done Besides there is a great difference between many waters or much water and deep water or a river of water none of which in Scripture is spoken of concerning AEnon so that dipping is not necessary to be seen or heard felt or understood about Salim and therefore cannot stand without something else to hold it up which is that grand errour that baptisme signifies onely dipping 5. If dipping had been essential to to the Sacrament that is that none ought to have been held as baptized without being plunged in a river without Question the Holy Ghost would in some place or other have told us of it and not to have left us a word of a large signification the spirit of God that leads us into all truth would have informed us in so necessary a point of doctrine in no place is there so much as a breathing for dipping yet we have sweet breathings of the spirit for that of sprinckling both in the Old and New Testament For 1. It is the usual sign of signification under the Law when things are hallowed or persons to be set apart for Gods service it was done with blood sprinkling Levit. 16.14 Levit. 4.6 Heb. 9.13 14. 2. It is a Gospel promise I will sprinckle clean water upon you and ye shall be clean which is the outward sign and I will put my spirit within you which is the thing signified Ezek. 36.25.26 and again I will pour water upon him that is thirsty the outward visible seal I will pour my spirit upon thy seed the thing inward invisible grace sealed Isa. 44.3 both those Texts in Leviticus and these in the Prophets have a shadow of good things to come Heb. 10.1 c. 3. The Apostle makes inward graces to be strengthened and given by outward signs Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience the inward grace and our bodies washed with pure water the outward sign he outward sprinkling or washing with water is an evidence of our hearts being sprinkled with blood with what blood with the blood of Christ which for that reason is called the blood of sprinkling 1 Peter 1.2 Heb. 12.24 could but one such Text be produced for dipping how might our adversaries boast and since we have such sure footing for our sprinckling besides the signification of the word baptize let us never be ashamed As it is not necessary for men to swill themselves with reverence it is spoken or drink large draughts of wine at the Sacrament of the supper a morsel being a sufficient sign of inward grace to remission of sin so it is not essential for men to plunge or dip themselves in large rivers at the Sacrament of baptisme sprinkling or any other decent application of water being a sufficient sign of our justification if adult of our regeneration being infant Further admit that dipping were essential to baptisme which it is not yet we may Question whether they be baptized that are dipped among them the water of baptisme being not applied to the flesh signifying the application of the blood of Christ to the soul. It is to be doubted whether it be applied to theirs whose bodys are not washed with water for they usually do it in rivers wells or horse-ponds as it is known for certain they have done in their shirts shifts and drawers and that ever the outward sign of baptisme was to be applied to such gear I suppose they will not affirm the baptismal water ought immediately to be applied to the body and the flesh washed with it as it is Sacrimental To say that Christ was so baptized is hard to affirm and the improbability of it hath already been handled And to say that he and all that came to Iohn were stripped naked is easie to be denied baptized he was we are sure and many others but that they were all dipped we have no certainty To conclude this Question dipping is not thought unlawful in the Catholick Church not that ridiculous kinde of dipping used