and it is an errour so to believe and all that are of this judgement are Sons of God This is distinguished from the rest by the name Denkian he speaks out aloud that all may hear him that all the Devils and all the damned Soules shall at last be brought out of Hell and reign with God in glory This is called a Benckeldâ—an Polygamy he affirmes to be permitted in the Gospel of Christ it is a mighty holy thing to have many Wives You must note that it is the proper Language of every one of those severall Sects arising from the Spawn of this creature wherein also they inveigh against and are ashamed each of other but yet there is one Roman speech that is used by all these together and is the Dialect of them all in common Well we may cal it their mother tongue since we know she who suckled them taught them also to speak They hold it unlawfull to take an Oath before the civil Magistrate though lawfully called thereunto and hold it not unlawfoll to cut the throat of that Magistrate holding it a sin in any man to be a Magistrate most of them believe an earthly Monarchy after the day of Judgement and free will in spirituall things and account themselves onely the true Church They rebaptise and deny Baptisme to Infants maintain that there is no original sin with all Heresies more that have but a tendency to the overthrowing of all Kingdoms Nations Churches Common-wealths and States as hath been made manifest to the world by those that were eye-witnesses of their helish prancks murtherous deeds Blasphemous speeches Treasonable attempts unheard of cruelties unparalleld Villanies sacrilegious spoilings and Antichristian undertakings when by pretended Religion they had obtained to play the Devils in Germany and Munster An. 1520. at which time and in which place these severall Monsters appeared all of them in their proper colours for you must observe they discover not themselves further then occasion and toleration wil permit them but enough of this beâ—st Here is a Creature that will even make you cold to behold him though it self be very hot he is known by the name of Quaker he will prophesie at every turn hearing the Word reading the Word and preaching of the Word and receiving the Sacraments as seals of the Word is but hanging upon the Tree of knowledge So long as thou keepst him thou needst no Chaplain and when he goes away believe him and thou shalt sentence all outward worship as Antichristian In conclusion he will teach thy Wife to preach for nothing and having once learned it must be something that will make her hold her peace Now take your choice here is a Religion for every month in the year and I am prone to suppose that thy Grand-father was never so well stocked Yet to keep all fast Accept of this Hethernigonian he is a dapper fellow he will vow and maintain that the Doctrine of the Church of England is no true doctrine particularly because it teacheth that all men are sinners and for keeping but one Sabbath day in the Week or any Sabbath day at all since all days are and ought to be Sabbaths And lest thou shouldst be at any loss he wil carve you out a dainty Wainscoat box to put all thy other Religions in And indeed it is time to shut up for these foul Vermin are hurtfull to my own sight these wild beasts of prey have troubled the Church and must 1 Cor. 11.19 Were it not that I know the smell of these Foxes is good against the palsie I had not given my Reader this Present as an Antidote against the unsteadinesse of this age in which as the wild beasts in Africa meeting at the Waters engender with each other by which new Monsters are constantly begotten even so in this age by the meetings of Separatists and Hereticks there is such a mixture of Serpentine seed cast into the Matrix of itching ears keeped warm by the fair out-side of it's begetters brings forth in time monstrous Opinions and shapelesse births which after a little licking into form as it is said of the Wolf receives a name or mark of distinction yet differing in nature from those that were born before it no otherwise then a young Fiend doth from an old Devill My soul come not thou into their secrets and to their Assemblies mine honour be not thou united Each of these and all of these giving themselves out for the only true Church where should that soul once stand that enters in among them but as one groweth out of the sides of another becomes treacherous to its own body and calls upon all within hearing to hear onely that and each hollowing Come to me the poor creature must needs stand amazed and either come back into the Catholick whence he came which is seldom done or be of no Church or Religion at all which is often The Brownist he is of the spawn of the Anabaptist on one side and the Quaker comes from him upon another from the Quaker grows the Ranter who absolutely affirms that there is neither God nor Devil Hell nor Heaven and this is to go below a Heathen and deny the Faith held of Infidels It is said that Mercury could not shape a suit of clothes for the Moon in regard she was never of one bigness so neither can we so variable are they in Doctrine name them Churches each of them holding private points contradicted by another onely agreeing against the Catholick Doctrine of the Church of England like the three Brethren at the Siege of Ierusalem by Titus who agreed all against him yet had divers Battels fought in the Town between themselves It is no safe ground to bottom a mans salvation upon the Catholick Faith is the same in all Ages it is for the present what from the beginning it was and shall be at the end of the world what for the present it is it hath stood and will stand though the powers of Hell rally up against her there is but one Lord one Faith one Baptism and they remain ever the same let us therefore ever remain where they are taught not once turning aside to the â—â—ocks of the companions Cant. 1.7 5. Should we Church this rabble-rout as they have formed themselves at the same instant we must have strange and blasphemous thoughts both of Christ and his Apostles Did not Christ promise â—hat he would send his Spirit and that he should guide his Church into all truth Iohn 16.13 for if these be true Churches then Gods Church even the whole body of the faithfull hath for sixteen hundred years been lead into dangerous and fundamental Errors Then the Apostles have given wrong judgement in necessary points of Faith and contrary to the will of God have made Laws in his Church Unfaithfull have they been in several deep points to the Church that would noâ— once inform her that no member of her body but might at his
whose riches were from pillâ—ging of the goods burning the houses and murthering the persons of those that were not of an Anabaptistical spirit This Kings Title was The King of Iustice the King of the new Ierusalem he erected a Throne of great cost and coyned Money with this Motto Verbum carâ— factum quod habitat in nobis By this Kings Regall Authority Divorces were frequently made as men grew weary of their Wives all books burned but the Bible all Churches rifled demolished and as from God performed blood sighs tears was only to be seen and heard in this Kings Reign At a feast he gave the Sacrament of the Lords Supper to the Number of 4000. but accusing one of Treason you must note he was a King between them cut off his head himself and with bloody hands consecrated the Elements administring the bread one of his Queens following him delivered the cup. I long to make an end of this Monarch he came in a few days to be tyed to a stake by two Executioners with two hot pincers was his flesh torn from his bones in Munster where his most Sacrilegious Majesty had acted and enacted unheâ—rd of Villany This Sacrilegious King was not without Rebellious Subjects which the German Princes by burning drowning killing not for their consciences but for their â—reasoâ—â—â—tteâ— and hellâ—sh acts put an end to them At which time 〈…〉 of them into England for shelter A. 1535. 〈…〉 were burned and oâ—hers made to recant yet some 〈…〉 â—slily carrying them-themselves did live and became the 〈◊〉 Father of the Brownist Mr. Robert Brown of Northamptonshire venting their Doctrine in a Saw-pit first near Islington obtained Proselytes three years afterward he Recanted his errour and took Orders becoming a faithfull Teacher of the Doctrine of the Church of England though his Disciples remained as thorns in her sides they did somwhat refine the Doctrine of the German Anabaptists and continuing a separation did bring forth that Creature whom we call an Anabapist who must own the Quaker for his first born and all those by-opinions and fancies taught by the whole Rabble of Phanaticks must be acknowledge to grow out of his Roots and are sprigs of the Tame branch all of them being quickned with the same Sap or Spirit of their German Father who by a pretended humility and sâ—ow of Godlinesse got into the affections of the Vulgar which ceased not untill they had put them in the throne which deservedly brought them to the stake I have heard of a Welch-man that being condemned to be hanged by the neck called aloud O good my Lord hang her not by the neck her Father was hanged by the neck and her dyed Let our English Anabaptist remember that Her Father was burned at a stake and hanged by the neck for Treason Her Prince Prophet Her King and all Except I say this King they had never a Nursing Father So far hath it been from all Nations coming in unto it that if these be true Churches they have never had a village to boast of If these be true Churches there are more Churches then one and so the unity of the Church must be denied and consequently there must be more Christs then one Christ is the head of the Church Ep. 1.22 and the Church is his body Why because all the members move according to that life that is communicated unto them from the head Now this rabble hath not one Spirit nor one life neither do they preach all one kind of faith therefore there must be diversity of heads to give life to these several bodies consequently if they be Churches there must be divers Christs to quicken those severall Churches which destroy the unity of the Godhead in Trinity the consent Harmony and agreement of Prophets and Apostles and the unity of the Catholick Church on earth and before that be done let us condemn those segregated meetings for those that separate themselves sensual having not the spirit Iud. 19. Whence the Catholick faith came we know how old it is we know it hath Seniority over and above all other Doctrine as truth hath over error iâ— is of the same standing with the Creation And though heresie hath and must closely follow it yet it was before them the Wheat is first sowed and then the Tares Such is Sathans hast that he begun to lye at the beginning yet from the beginning lyes were not but truth Not to speak of those Heresies that were in the Church before the Time of our Saviour in his time there were those that denied the Resurrection and the being of Angels and Spirits Matth. 22.23 Acts 23.8 Most of those grand Heresies that troubled the Church by false Doctrine the time they came in the Authors that broached them are known by name and the occasion of their so doing is also known not so the Catholick faith We must know that all new lights that now shine are but the stinking snuffs of those old Heresies that were extinguished by the powerful breath of the Catholick Doctrine blown in again by the envious breath of him that fights against the Church and her seed and may be reduced to the same causes that before they of old were kindled by and may be reduced to these heads 1 Envy and discontentednesse when men could not get into those places that either their merit did not deserve or their ambition thought they were worthy of then to revenge themselves like Corah Dathan and Abiram Numb 16.1 they rose up against the Governours of the Church and rebelled against Catholick truth It was this that made Arius rise and swel like a great Sea to overthrow the faith of Christ. An. 310. for not being chosen Bishop of Alexandria of which he was a Deacon when Achillas the Bishop thereof dyed and Alexander a man he thought not so deserving as himself chosen in the place presently he set himself to oppose Episcopal dignity and such Doctrine as plagued the Church for almost three hundred years together purely because he could not be a Bishop whose Doctrine though condemned by 318 Bishops A. 325. gathered together at Nice at the command of the good Emperour Constantin the great is revived again in our Socinians Anabaptists c. for want of discipline in our Church And truly that hideous damp that came upon the Church of England in these last years had it's rise from the same ground viz. from the mouths of those men that were extended in a large measure for the receiving of a Mitre which not coming they vented their ill-favoured breath in the very faces of them that through desert wore it envying the glory that others had because they themselves had but Ordinary respect This made M. M. a principall Pres. break out into extravagancy he Petitioning the King for a Deanry and afterward for a Bishoprick getting neither strove as the King told to undo and overthrow all So D. T. an earnest Suitor for the Deanry of Salisbury or
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
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
Fides Catholica OR THE DOCTRINE OF THE Catholick Church In Eighteen Grand Ordinances Referring to the Word Sacraments and Prayer In Purity Number and Nature Catholically maintained and publickly taught against HERETICKS of all Sorts With the Solutions of many proper and profitable Questions sutable to to the Nature of each Ordinance treated of By WIL. ANNAND M. A. late of University Col. Oxon. Now Minister of the Gospel in Leighton Beaudezart in the County of Bedford Thus saith the Lord stand ye in the ways and see and ask for the old paths where is the good old way and walke therein Jer. 6.16 State cum eo stabitis Requiescite in eo quieti eritis Aug. Con. l. 4. c. 12. LONDON Printed by T. R. for Edward Brewster at the sign of the Crane in St. Paul's Church-yard Anno Dom. 1661. TO THE RIGHT HONOURABLE Sir Francis Norreys Knight c of Weston upon the Green in the Coun. of Oxon. Right Honourable WHen first the wise Disposer of all States and Persons called me into his Vineyard he apointed me my splace and task during my residence in the university by your honours Patronage and meanes There were two noysome weeds with which the Garden of the Lord which is his Church was then overspread men being as if the last times had been come lovers of themselves and having to colour that a form of Godlinesse which to pluck up so far as I was able was my purpose and resolution at my entry What was done in order to the formâ—r is yet in the closet but what was done in reference to the latter is now brought to the house â—op my affections leading me still for the good of that people whose teacher in those days of errour and darknesse â— by Gods designment was and whose attention to the truth of what was then taught did generally appear unto my comfort and I hope their own good by their conforming thereunto though contrary to the practise of that age wherein these following Doctrines were delivered men generally giving up themselves to be shaken to and fro by every wind of doctrine speaking evil of devising devises against those that either stood to or taught the truth of the good old way Which last made your honor once merrily shew me that if I continued so preaching I should get the whole country about my eares but Sir you know I did and still do continue so preaching that is preaching down the sins of the times and my eares though sometimes they have glowed are yet untouched for I never feared nor valued the tongues of men and against their violence the Kings laws protected me Sir My design was to maintain the power dignity and purity of these three grand ordinances the Word Sacraments and Prayer which were trod underfoot by the unreasonable men of that age who like swine rooted up all things though establish'd of God that were but tending to order decency or uniformity that their own opinions though contrary to all Scripture and their own practises though contrary to all Saints might alone be nourished and followed so highly did they love themselves The doctrine of the word was throughly handled and also that of the Sacraments though here it be impres'd with some addition Prayer was not at all touched upon God casting me providentially upon subjects of another nature untill I gave a farewell to your honour and that people Knowing with what the inhabitants of that place was most affected I was zealous after three years divertisment to fall upon that ordinance of prayer and more largely in some particulars go through the nature of the Sacraments and to publish all unto the world And since Epistles Dedicatory in this kind are usual unto whose patronage can I better come then unto your Worships being assured already of your good will both to the Doctrine taught and to the Teacher of it as appeared by those many noble favours which your bounty was pleased to throw upon him Accept then Right Honourable into your hand what for the most part you heard by the ear for should I say all I am perswaded your Honor would not believe me here are only the main pillars upon which the doctrine stood with some small addition in the questions the rest are enlargments as they dropped from my pen in my Christmas and Lent meditations Hoping for your Honours acceptance I close this Epistle assuring your Honor that he is not unmindful when he is before God of your self and family who once was and still desires to be From my study at Leighton July 23. 1661. Right Hourable Yours to serve you in the Lord Iesus WIL. ANNAND TO THE READER IT being my lot to be called and separated unto the work of the Gospel when Hereticks had covered the Land as once the Frogs did Egypt no greater service could be done to the Church then to hold up the old truth in its splendour purity that men might not be drawn from it in the darknesse of heresie and novelty and comparing the old with the new lights they might straightway say that the old was better At that time I stood with these following truths to keep my people from defection and Apostacy delivering thaâ— doctrin that was anciently given to the Saints that upon knowing principles they might the more earnestly contend for the same and now the same is published amongst other cogent reasons for Buttresses confirming them in that faith wherein they were taught in those days of error especially in regard that they may live to see the ordinances advanced according to what is here asserted since our late reformation from Atheisme If we say that we have no sin we deceive ourselves and by consequence we are subject to fâ—ailty If I had for my own particular no error I were not a man and if I did not confesse them I were no Christian yet I trust thou shalt find in this book no errour so great for which I should deserve stoneing and if there be let him that is without errour cast the first stone and the Author shall have time to rectifie his mistakes particularly for trusting too much to his memory in the matter of the Emperor Charles his motto pag. 37. which should have been decem praeceptorum decalogi custos est Carolus the Printer to repent of his over sights and omitting some marginal citations necessary to have been inserted However it be if thou read these lines with approbation thou shalt be respected if otherwise no less honoured but if thou raile aâ— them or their composer thy words shall be slighted William Annand IN DIGNISSIMUM elaborati hujusce operis Authorem summum suum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ITe ite erroris Tenebrae Ad Stygias merito umbras descendite Ubi nox aeterna habitat Jam satis umbrarum diraeque caliginis Vester â—b Orco terris emisit Pater Christi laborat Sponsa Eclipsin patitur Ecclesia Ite malum Solitis incumbite
of Church did the Apostle Paul write most of his Epistles to the Romans to the Corinthians to the Galathians and as in the text to the Thessalonians that is to the company of believers that lived in and about those Cities and Countries called to be Saints 1. Cor. 1.2 This National Church as the case now stands with us and for the better understanding of some things hereafter to be handled must be divided into the Romish Church and Reformed First The Romish Church by this we understand all those Christians that hold the new invented Doctrine of the Church of Rome that believe as that Church believes and in all points conform thereunto either in point of practice or in point of doctrine Secondly The reformed Church by this we understand those believers whether Nationall or Provinciall that have forsaken the Church of Rome so far as she hath forsaken the truth of the Gospel and cleave to the Ancient Doctrin taught in the Catholick Church whether by the Lord or by his Apostles or by Ministers sent from them whether taught at Jerusalem Antioch Athens or at Rome it selfe disowning the Doctrine of Purgatory praying for the dead worshiping of Saints or what ever as is contrary to true Doctrine such are the reformed Churches of France Helvetia Basil Bohemia Belgie Auspurge Wittemburge Saxony Scotland or England whose Doctrine in these and such other points opposing Rome as may be seen in their publick confessions Now know that all these together are but one and the same Church diversly considered for as the great Seâ— which is but one sends out her Branches and Rivers which receive names according to the Countries they pass through and become as it were distinst Seas as the British Sea the Germane Sea the Atlantick Sea Even so the Church sending her Doctrine through the Kingdome and Nations of the Earth receives a denomination from the place where she is received and from them whom she washes with water in the name of the Lord and so of old were the Churches of the Corinthians or Thessalonians and so now the Churches of France or England which yet made not severall Churches for as there is but one head one Lord one Faith one Baptisme one Bridegroom one God and one way to â—eaven so there can be but one Church but severall considerations of that one Church which we believe to be holy and Catholick and is the whole society and company of Believees Elected and appointed c. And now we have seen her whom the Lord loves This is the Spouse of Christ only and besides her we know no other this is she whom Men and Devils Hereticks and Infidels for the present labour to destroy and alwayes did desire to root out but all in vain Mathew 16.18 This is she whom Iohn saw as a Bride come down from Heaven adorned for her Husband Revelations 21.2 who is jealous over her and rejoyceth over her as a Bridegroome rejoyceth over his Bride Isa 62.5 He rejoyceth over her with singing Zepha 3.17 This is the body of Christ Ephesians 1.8 which from Christ as from the Head receiveth Life and Spirit by his Spirit she is governed in all things and of whom also she receiveth increase that she growes up Ephe. 4.16 This is she that for her justification by faith in Christ and her mystical union with him is in name and nature a Queen Christs Spouse for her Nobility the new Jerusalem the Brother Sister and Mother of our Lord the first born of God for her illumination perfection defence of Evangelical truth is called the light of the world a Golden Candlestick a Pillar of truth and for her Sanctification of life a peculiar People a vessel of Honour a Garden inclosed the Temple of the holy Ghost Sancta Dei Ecclesia est mater virgo Spousa This is she who from her fruitfulnesse in bringing forth many Children unto God is called a Mother and that is by keeping her Châ—stity pure from the embracements of the world and Sathan is known and esteemed a Virgin and from those engagements that she hath given to the Lord of constant fidelity to him she is honoured as the Lambs wife This is the Vineyard of the Lord which he hath planted in this world warred with his Blood fenced it about with holy Angels builded the winepress of his passion in the midst of her and is dayly gathering out the stones that do offend her This is she whose property it is to vanquish when she is hurt to understand when she is reproved to be in safety when she is forsaken to obtain victory when she is almost over-thrown to be strongest when she is weakest to grow highest when she is most crushed to be most glorious when she is most reproached to be honourably acquitted when she is scornfully condemned to be crowned when she is dishonoured to be rich when she is impoverished to be illustrous when she is despised then she is neâ—rest life when death is nearest to her He that is a member of this Church ought not to be calleâ— a Lutheran nor a Calvinist nor a Protestant no more then to be called a Petrir or a Paulis or a Nicean for following the doctrin of Paul or Peter or for adhearing to the positions of the Councels of Nice or Paphnutians for approving the opposition of Paphnutius in reference to the coelibat life motioned in that Councell since it is the doctrine of no private Person he believes in but of that that hath taught by the Spirit of God to the Saints in all ages therefore he is to be called a Catholick laying the ground of his Salvation on the foundation already and long agoe laid by the Prophets Apostles or Evangelists the opinion and invention of men being no part of his Religion or Articles of his Creed It is true the members of the Church of Rome subscribe themselves Catholicks but falsely many points of the Doctrin of that Church which they have made necessary to Salvation were not known by the Fathers and Teachers of the old Churches Unknown to the Apostles and to their Successors for severall ages when the fire of Purgatory first kindled We know and what Spirit or whose Breath first blew as it hath been demonstrated by Catholick Champions of this Nation and other reformed Churches Their own Histories discover that it hath neither the Spirit nor the word of God for its entry but the Bishop of Romes pollicy the peoples simplicity the Emperours inadvertency and Phochas's treachery for unto these causes may we reduce his Holinesses Supromacy and infallibility the foundation and Basis of all their other errors the Doctrin of Purgatory of Pardons of Auricular confession of Venial sin of Merit of Transubstantiation of Adoration of Saints Communicating under one kind of private Masse of the Pax of the Agnus Dei of Hostly or Ghostly processions we know to be but yesterday so that whosoever takes hold of this Doctrin deserves
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
supposes shall be theirs not his For the removing of this obstacle not to follow this man in his long wild Goose chace we must know that the servants are not blamed for the bringing him in that wanted the wedding garment in regard they did but that which their Lord commanded neither did he make any excuse for himself so farre was he from laying the blame upon others that he had nothing to say for his own vindication Who ever compels or forces the Minister or Magistrate to come to the ordinances fear thou God when Christ comes to take a walk in his Garden or among his Candlesticks and he see thee not acting those graces sutable to the Ordinance thou art about thou maiâ—st meet with a curse and not a blessing for the Church will never be blamed but thou mayest be condemned Moreover whereas Conscience by which we shall presume men walk taking no notice at all of Pride Spleen or Stomack is often pretended to justifie their separation we must note that conscience is no sufficient warrant to stop the Church in her Judicial Proceedings From some filth without and from some naughty humour from within men may have their eye-sight quite or near extinguished she knows there are some in her Family whose very consciences are defiled Tit. 1.15 It may anger such to have her look in their eyes and pain them to be turned up against the light of the Sun that she may give them eye-water but all tending to the good of the body the Church goes on with her cure by bringing her diseased Members to those Ordinances that are proper for their distemper Queen Elizabeth of glorious Memory Anno 1561 put forth a Proclamation enjoyning and commanding all Hereticks and particularly Anabaptists who had flocked into England being banished their own Countries to depart the Realm within twenty days whether they were Natural born or Forreigners This Civil Excommunication might have been prevented if they had obeyed the Laws of the Church then in force there being no ground that an established Church should suffer Hereticks upon the account of conscience Besides she hath learned and our ears have heard that conscience is not an absolute rule her Husband at his going told her thâ—t the time was coming that whosoever should slay her children should think that is be perswaded in his conscience that he doth God service Iohn 16 2. This is strange that any that feareth God should be perswaded in their minds it were an acceptable service to kill them whom his Son by his Word had begotten into a lively hope One of her Governors testifies of himself Act. 26.9 I verily thought with my self that I ought to do many thâ—ngs contrary to the Name of Iesus of Nazareth that is as he afterwards speaks he thought he was bound in conscience to â—â—â—â—â—son persecure slay stone and compel the Saints to blaspheme the Name of Christ and in this time no man could say but he was a good honest moral man Phil. 3.6 And what he did in opposition to Christ God knows it was neither out of spight or malice that he bore to him nor ill will that he bore to any that professed him but out of a zeal to promote Gods Glory and Honor this being known the testimony of a mans own conscience will by knowing Christians be made a rule of walking For indeed as to live by Reason will never make a Christian so to live by Conscience in this sense will make a Devil what iniquity may not be defended and abomination perpetrated if Conscience be the sole Judge To conclude therefore the Church knows that her Husbands last Will revealed in the Word of God is the prime Principal and ordinary Rule that she and all her children are tied to and to walk by and this of conscience is onely a secondary and subordinate Rule to that and where this would assume the Authority of the former and the child do what is good in its own eyes agreeable to his judgement suitable to his understanding write what shapeless Letters he will taking no heed of the Copy there she may lawfully use her Authority by perswasion or compulsion that is either make them come to her Ordinances or punish them for their not coming she in that case being the sole judge nor they If it here be objected for this age is witty that we never read that Paul or Peter compelled any It may be answered That Paul both did himself and gave order to excommunicate offendors And when they shew me that the Christian Religion planted by Paul was authorized by the Civil Magistrate and a Church planted and maintained by Law and by that Law compulsion forbidden then they say somewhat otherwise nothing the Law of the Civil Magistrate in Paul's time generally running against the truth of the Gospel Witness that Proclamation of Nâ—râ— who beheaded Paul published anno Christ. 67. Quâ—squis Christianum se esse confitetur is tauquam generis hvmani convictus hostis sine ulteriori sui defensione capite plectnor the English of which amounts to this That whatever man was known to be a Christian without further â—riâ—â— he should be condemned to death as a common enemy to mankind In such times as these there was no going to the Civil Magistrate for maintaining of the Church in her dignity against contumarious refractory and stuhborn backsliders but now I think of it it is time to come to the Quest. 4. Whether the civill Magistrate hath power over or in the Churches of Christ and if he have whether his Laws be binding to the Consciences of men For the ease of the Reader and that we be not forced to make many distinctions we shal suppose our Magistrate owning the faith of Christ and a Member of the Church we shall suppose him to be the chief Magistrate in or over a place or Kingdome whether by Succession or Election we shall also suppose this Magistrate to be either Man or woman We defend that one so ruling hath power both in and over the Church For 1. All good godly and holy Magistrates that we read of whether in common or in holy History did in a great measure meddle for that is the Word in this age with the Church and exercised authority over it and in it as Magistrates by their Royal mandates and holy Proclamations yea by the mouth of the Holy Ghost commended for their so doing as might be made out in many instances from David Solomon Iehosaphat and Hezekia and from him we may draw a remarkable passage for the affirming of the question It is said 2 Chron. 29.3 He in the first year of his Reigne in the first Month he opened the doors of the house of the Lord and brought in the Priests and Levites and gathered them tohether c. commanding them to sanctifie themselves c. Here was both zeal and speed his zeal in that he did it in the first Year of his Reign his speed
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
out for his Glory and how can they or what means can be imagined that they can glorifie God more by than by seeing his Word and Ordinances kept in that Dignity and used with reverence and received in that form that may most conduce to the Honour of God and keep up the Dignity of his Institution 9. The very Being and Power of Magistrates is erdained of God Rom. 13.1 Now shall we suppose that God would constitute a Power on Earth which in no age time nor place he would have to meddle with the great Concernments of his own Glory and to have nothing to do to preserve his Name from blasphemy his Ordinances from indignity and his Worship from contempt When I see a Text that holds out that limitation I assure them I shall believe it but not before 10. Kings have been accounted and ought to be esteemed Câ—stodes utriusque Tabulae Decalogi keepers of both Tables of the Law They are not onely to keep down murtherers adulterers stealers which belongs to the second Table but swearers Sabbath-breakers which are sins against the first Table For where is the Magistrate limited that he may meddle with the fifth or sixth Commandment and forbid to meddle with the third or fourth or if he be not limited to the third or fourth but he must see to the keeping of them where is he forbid to meddle with the second which is the Precept for the whole Body and Substance of his Worship We are sure it hath been the practice of all pious Princes since the Creation if not hindred by Rebellion within or from Invasion abroad to make good Laws for the preservation of the Churches Honour and as a means to it to have care of Schools and Universities which are Nurseries out of which to take Plants to put into the Garden of God which is the Church as God was pleased to gather old into his Garner which is Heaven 11. We shall scarce reade of any or talk with any that denie this Question but in other points are either Schismatickâ— Hereticks or Rebels who to justifie their Heresiâ— or maintain their Rebellion sound their Trumpet with Sheba that man of Belial saying We have no part in David 2 Sam. 20.1 12. It is the judgement of all the Reformed Churches in the Christian World Confession of the Church of France Art 39. of the Church of Belg. Art 36. of Sax Art 23. of the four Cities Art 23. of Bohem. Art 16. of Basil Art 7. of Helvet Art 30. of Scotland Art 24. Church of England Art 37. Generally the Anabaptists by name in the several Confessions are condemned for denying of it By this Jury of Witnesses let this pass for truth they are so unspotted in their natures that I can imagine no knowing nor loyal Christian will except against one of them Rebels will except all for if they stand they know that they shall be condemned and faâ—l Let that be written maugre Rebels upon the Gates of our Soveraign Lord the King whâ— was written upon the Sword of that famous Prince Charles the Great Custos utriusque Tabulae est CAROLUS And now we come to the second part of the question viz whether the Laws made by the civil Magistrate for governing of the Church be binding to the consciences of men Notwithstanding it hath been above proved that Magistrates have power given them by God by which without more trouble we must urge obedience yet we shall spend some words touching this and in order to it shall premise 1. That the Consciences of men directly properly and immediately are not neither can be tyed to any Laws but those of Almighty God The Lawes that flow from his eternall reason are propeâ—ly the tye of Conscience 2. So far as Law urgeth and enjoynes those things that make for the better conservation of Divine Laws as that Let every thing be done in decency and in order they do indirectly and secundarily bind and tye the conscience and the reason is not because such Laws are made by the lawfull Magistrate only but chiefly because such Laws as such do participate of the nature of divine Laws which are absolutely binding We answer then in the Affirmative whatever Laws are made by the Christian Magistrate for the better conservation of Divine Tyes and Binds the Conscience of their Subjects This appears upon these grounds 1. God hath absolutely commanded obedience to be given by every soul to the higher powers sor conscience sake Rom. 13.5 He hath not left it as a thing indifferent to obey or not to say that this is in temporal things onely is to say nothing except the ground of this distinction be holy for as I finde no limitation of the Magistrates power but it reaches the first as well as the second Table so I can finde no restriction of my obedience but it is to be given to Lawes of either kind know then where Laws are not contrary to Gods Law and by me resisted I resist the power not personall but authoritative for which I shall receive damnation Rom. 13.2 So that the â—â—w of God this Law that you presume you keep through your resisting the power condemns you for so doing Let every soul and therefore let thy soul submit to the Higher Power and make no distiction where God hath made none left when he comes to distinguish the Sheep which is tractable to the Shepherd from the Goates a nature apt to wander thou stand at his left hand There is no minutula legis until thou finde a little God and a little or tolerable Hell never act wilfully a little sin It is a Text that Titus must preach upon to his hearers that they forget not to be subject to powers they might think that Christian Religion freed them from subjection but it is nothing so that plucks not the Scepter out of the hand of the Rulers but keeps it in and and to be ready to every good work Tit. 3.1 i.e. be prompt and cheerfull for every thing that hath a tendency to good or that may be good to others though in all points we stand in no need of it our selves It is part of that honour that God hath engaged us to give Princes for honour is their due Rom. 13.7 They are Ministers Rulers Kings Powers Nay they be Gods Psal. 82.1 Hence it is that Fear God Honour the King goas together in the Scripture Then next God I am to honour my King Sure unto whom God hath given such Honourable Titles I am to give sutable respect and of that this Obedience is a great part and to do it not out of a civil choice but for conscience sake but possibly this may be no great Argument Therefore 2. We are to yield obedience to the Civill Magistrate in all things lawfull or expedient for the Lords sake 1 Pet. 2.5 Where a duty is pressed upon the sake of our Lord it both shews how much we are concerned to do it how
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
between the Summers heat and the Winters Frost All the Christian Churches in the World have been or are Synagogues of Sathan if these segregated Congregations be the Churches of Christ the Church of Ierusalem was no Church the Church of Antioch was no Church the Church of Crete was no Church the Churches of Corinth of Galatia of Philippi of Ephesus of Smyrna of Philadelphia of Sardis were no Churches if these be See the Confession of Faith of all Reformed Churches now in Christendom of Helvetiae Bohemia of France of Basil of Belgiae of Auspurge of Saxony of Wirtemberge of Swedeland of Scotland of England all of them do with one joint consent teach the contrary Doctrine of Separation of Ordination of Sacraments of the Keys unto those Congregations Cast your eye upward to the Writings Sermons Expositions Epistles Disputes of the most Ancient Worthy Learned Godly Patriarchs Martyrs Fathers that lived in any age of the Church or in all the Centuries of the purer times that immediately followed the Apostles and you shall by the whole Body of the Church see these mens practises and Doctrine as they have constituted themselves to be doomed judged sentenced as schismatical or heretical there being no such Doctrine touching those points they maintain in reference to the Ordinances above named taught by the Apostles or their immediate Successors Saint Iohn the Apostle taught no such Doctrine to Polycarpus whom he ordained Bishop of Smyrna Anno Christâ— 71. about forty years after Christs death nor Peter to Linus whom he made Bishop of Rome Anno 70. Neither did he teach any such Doctrine to Evodius the Second nor to Ignatius the Third nor to Theophilus the sixth Bishop of Antioch after himself who lived Anno 170. These would have been faithfull in delivering that Doctrine if they had received any such command frâ—m the Apostles But they teach the contrary and to Posterity deliver the contrary and from Generation to Generation it hath been taught until it came to the very Age wherein we live Cyprian Bishop of Carthage who lived anno 240. Athanasius Bishop of Alexandria anno 376. Hilarius Bishop of Poicttiers in France anno 355. Optatus Bishop of Millaine anno 365. Basilius the great Bishop of Caesarea anno 370. Gregory Bishop of Nazianzum anno 370. Epiphanius Bishop of Salamine in Cyprus anno 370. Ambrose Bishop of Millain anno 374. Gregory Bishop of Nâ—ssa anno 380. What shall I do I might weary myself in copying out the worthy Champions of the Church that lived in other times as Hierom the best of Presbyters Chrysostome Augustine Cyrill who all before a Papist was heard of taught the very self-same thing that we are now proving viz. That such as separate themselves from the Catholick Church upon the account of mixture and assume to themselves the power of executing in an authoritative way the Ordinances Seals Censures of the Church upon what account soever be irregular persons unlawfull Assemblies and ought to be curbed suppressed and punished by all in authority unto which consent the Reformed Churches To Church these men and to sentence their Doctrine for truth at the same breath we must unchurch all Churches that are that have been in the Christian World and before we condemn them let us sentence these And we do by these Presents censure them as proud boasters blasphemers disobedient to Parents the Church is their Mother whom they ought not to forsake because she is old unthankfull unholy to be without natural affection to be truce-breakers false accusers incontinent fierce despisers of those that are good all the Army of the noble Worthies that have gone before us traytors heady high-minded lovers of pleasures more than lovers of God having a form of godliness but denying the power thereof 2 Tim. 3.2 3 4. And Lord have mercy upon their souls This may be thought a harsh censure yet it is no other than upon my own knowledge I am able to justifie having an unhappy curiosity a long season to be frequently at the meetings of several sorts of Hereticks where I saw more and heard more than ever I should have believed from any other 4. Should we hold them to be rightly constituted Churches we should never be sure of a right Church in the World which is expresly contrary to the ninth Article of our Creed for there we believe the holy Catholick Church that is that there is was and shall be a Châ—rch whereof we believe our selves to be Members For that with us may be accounted as the true and onely Church this day and wherein we intend to live and die and by prayers and tears seek its preservation The next offence we take at some party or other of that Church or next turn or new Religion that is turned up we are of another mind and we conclude that the Church of Christ is onely those that hold that opinion which for the time past we have spoken against and if we would walk in the mind and agreeable to the will of God we mâ—st be of that society that holds such an opinion and so from one Congregation to another still keeping from the Doctrine of the Catholick â—od in justice suffering few of them to come back until through pride we be puffed up That we hold it needless to be of any Congregation or create our selves one which the better to procure some new opinion is broached the novelty whereof the giddy heads of men being taken withal brings disciples in a short time to that teacher which is the very cause that scarce shall we finde one Heretick maintaining one heresie but hath with that some other mingled There being therefore such a mixture of Religions in every one that its hard from which to give him his name yet for a mark of distinction he gets a denomination from some opinion that he principally holds hence one is called a Quaker though in many points he agree with the Anabaptist and the Anabaptist with him and the Millenaries or Fifth Monarcy men with them both and each Heresie maintaining stifly that that is the Church makes him that goes from the Catholick to doubt of the very being of a Church which doubt is the immediate parent of those turnings and windings in points of Religion and opinion as the looseness and iniquity of late years hath cleâ—rly discovered to any understanding Christian. Of all those Congregations or Opinionists that have revolted from the Apostolick Catholick Church I should chuse to be of that society known by the name of Seekers they know that there is no Church visible in the World no Ordinance at all and therefore they spend their days in seeking one out and enquiring after one which makes them of all Opinions the most uncertain and yet there is great hopes that for the future they may be of some certainty Some of them affirm the Church to be in the Wildernesse others are seeking her in the smoak of the Temple where lest I lose my self
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
near as hot as hell he must believe the least point of Reliques with as strong a faith as the greatest mysteries of the God-head and if he deny any of the former he is no lesse an Heretick then if he had denied the latter and he that believes not the Churches tradition to be as necessary to be believed as the Epistles of Paul he cannot be saved Indeed there is not an Article of the Church of Rome that is Catholick wherein reformed Churches differ from her but in those Articles that are but of Yesterday such as those above mentioned they stand at a distance praying for her but loth to touch her she being not sick of a small Ague but hath running sores Ulcers Infections Pestilential humours within her which makes them write over her as if she were visited Lord have mercy upon her but dare not make themselves one body with her H. The Apologist of the Church of England declares That we have Renounced that Church wherein we could not have the Word of God sincerely taught being mixed with tradition nor the Sacraments rightly administred the one half of the Lords Supper being but given to the people and Baptisme being given to Bells c. Nor the Name of God duly called upon praying to the Saints and Angels and in a Latin tongue which the people understand not To conclude we have forsaken the Church viz. of Rome as it is now not as it was in old time past c. and come to that Church viz. of England wherein all things be governed purely and Reverendly This overthrowing of the foundation thou maist call Heresie in dâ—ctrine Yet by caution take not the manners of the people for doctrine let the people be what they will the man what he pleaseth it is neither the good lives of men nor the bad lives of men that makes or unmakes Churches but false and corrupted doctrine Much loosenesse was in the Church of Corinth and Prophanenesse particâ—larly about the Sacrament of the Lords Supper yet the Apostle gives no ground at all for separation only exhorts to a more orderly peaceable walking and a more holy and prepared celebration Neither must we take things indifferent for doctrine nor every blemish for fundamentall Heresie It is an errour in our age to take Circumstances and outward Ceremonies for essentiall parts of worship There was much corruption in the Church of the Jews in our Saviours time and much false glosses put upon the Law yet in regard the fundamentals were not razed he commanded his disciples to hear even the Pharisees who yet were thieves and robbers being none of those appointed to expound the Law which justified not their manner of teaching but the truth of the doctrine taught who sate in Moses chair Matth. 23.1 2 3. but gives them a Caveat to beware of the practices and leven of the Pharisees that is hearken and obey to those truths and fundamental precepts that they give out teach to be in my Fathers Law first taught by Moses as cirumcision the way and manner of the Sacrifices which in the Jewish Church were necessary points but refuse those things they lay down as from tradition as Corban washing of cups for not these but the other are commanded you to do Moreover you must be sure not to separate your selves from those who possibly are ignorant of the depths of Sathan in that particular doctrine delivered for Christ pities such and speaks comfortably to them Revel 2.4 nor from others whom you can perceive in the least to disown that corrupted doctrine though privately being troubled at the razeing out of necessary principles How many poor souls are led away from the truth by those that creep into houses in our days that are ignorant possibly of the designes of their prime Teachers following them as much as the people followed Absolon viz. in the simplicity of their heart these giving great encouragement to those that so teach makes them bolder to go on against the unity of the faith showing the Number of their Disciples loving to hear those Doctrines that either add to or take from the infallible and unalterable rule of the Word in both which the Church of Rome is erroneous and therefore the separation from her justifiable 2. We may lawfully separate our selves from a Church when she enjoyns those acts of worship as necessary not enjoyned by Christ when a Church preacheth corrupted doctrine as from God we may separate from her so may we nay so ought we to do when she injoyns false worship to be performed to God whether it be in worshipping him after a false manner or giving another besides him true worship Deut. 10.20 This is another cause of the reformed Churches separation from Rome their Beads their Ave Maries their Fastings a great part of worship with them their praying to Saints as those that have the plague must pray to St. Rochus those that have the tooth-ache to Apollonia those that are poysoned to Saint Iohn those that are in Captivity to Saint Leonard those that have the Fistulâ— to Saint Quintin Women that are in labour must pray to Saint Margaret but especially to the Virgin Mary besides those common prayers that you must make in common to all the Saints and to the Angels also must prayer be made There is a little Book published by the Authority of Pope Pius the V. in which almost at the beginning that all might prosper the better you have this Prayer Precibus meritiâ— beatae Mariae semper Virginis omnium sanctorum perducat nos Dominus ad Regna Coelorum The Summe of which Prayer is this that God would be pleased to lead bring the Petitioner unto Heaven by the intercession praers and merits of the blessed Virgin and of all the Saints I do wonder that Christ should be left out by whose merits and intercession alone we are saved but I marvail most whether all these shall be a distinct Company by themselves for of the whole company of the Virgins they cannot be the foolish Virgins had no Oyle the wise had but enough to save themselves where is there any of their merits then left for me yet this is better then Tu per Thomae sanguinom c. These with many more of the like nature as praying for the Dead offering or burning up of incense praying in an unknown Tongue that common people know not what they pray their Ordination of the Hoast their holy water their penance their Pilgrimages their oyl or Chrisme salâ— and spittle used in Baptism was the cause of that separation made from her by the reformed Churches these points and this kind of worship being not Catholick for as before they separate not from Rome in any point of worship that she holds in Common with the Châ—rch of Christ but these being brats of her own begetting they deny them entertainment or Countenance and separate themselves from her and their separation is justifiable
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
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
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
Iob as a double motive unto perseverance a circumstance no Parable is at tended with so long after the Parable made how often do we hear repeated the story of the rich glutton where or in what place do we hear the story of the prodigal urged in the Epistles Now Iob being alive and his Tragicomedy upon the stage before or in the time of Moses which must be the time of Iobs living in regard Iob sacrificed in his own land which he ought not to have done neither would God either before or at that time have accepted any sacrifice but in Ierulalem neither ought Iob to have sacrificed at all whether there or in Ierusalem since he was no priest besides in those pâ—ssages of Gods dispensations towards men used much in this book something would have been spoken of those wonders of those Laws that God shewed and gave his people Israel of which there is not one syllable for Iames then to bring Iob as a pattern of patience â—o long after the troubles of Iob is a clear demonstration of its verity The words of the Apostle are these Iames 5 10.11 Take my Brethren the Prophets who have spoken in the name of the Lord for an example of suffering affliction and of patience behold we count them happy which endure Ye have heard of the patience of Job and have seen the end of the Lord that the Lord is very pittiful and of tender mercy shall we imagine that the Apostle would be so far forgetful of the evil consequences of this arâ—ument as to urge it if it had not been without exception For perswading them to give heed to the Prophets who suffered and make them our example and in naming of them who had suffered really to hold up one who was a meer shadow a seigned history a Iob and tell the world how he suffered and how he endured because might the people say he never felt do we think that he would have let pâ—ss all those that truly were afflicted and hold up one that never was But why would he say that they had seen the end of the Lord as concerning Iob when they might answer Iob had never a beginning Nay he concludes that they by Iob might see that the Lord was very pittiful and of tender mercy which had been a very mocking of God had not that history been real For what object could that Chimera be of pitty what provocation for the Almighty to be tender of that man who was never born never breathed 4 It hath been looked upon as real history and no Parallel in all the Churches of God the Iews in their generations looked upon it as a true history and not a fiction the Church of Christ in the times of the Apostles eyed it never as a Parable and therefore in this age we should reverence it as a truth and esteem Iob for a Holy Saint and patient sufferer Quest. 9. Whether there be any difference between the old and new Testament and why the Scriptures are called a Testament In Scripture the Old and the New Testament are often opposed the one to the other the Old sometimes signifying that covenant of works or that of the Law as Ier. 31.31 and sometimes again that covenant of grace made with Abraham and in him to all his seed In this sence doth the Question take the Old Testament and by the New that covenant of grace which God in Christ made with believers is signified now these two insubstance are one and the same agreeing 1 In their Author they were both made by one and the self same God he that was the Lord God of the Hebrews is Lord God of the Christians 2. In their Mediator the same Christ that we believe in they believed in the same Lord Jesus by whose blood men are reconciled to God was spoken of by the Prophets 1 Pet. 1.10 3. In the parties the Old Testament was made with Gods own people his chosen ones this New is made with his people now 4. In the issue or end Eternall life was the Reward then so it is now glory and the enjoyment of God peace and safety in Abrahams bosome then was the reward of a Righteous life the same now the same Heaven for duration for happinesse was proposed to believers which is now In these substantiall things no difference between the Old and the New Testament but they are one and the same to all intends and purposes and are not divided in the substance but in the manner of the Administration of the same they are different As 1. In their extension the old Covenant or Testament was made with one single man family or Nation At most it was confined in the borders of Israel They only were the people of God but now the New is enlarged over all It is taught to all-Nations Act. 13.47 2. In the clearnesse the Old Testament held out a Mediatour and eternal life under typs as offerings and washings and divers sorts of cleansings now the New Testament holds out Christ the sanctifier and puriâ—ier of the soul clearly and fully and eternall life most evident and plain 3. In their Seals the seals of the Old was circumcision and the Paschal Lamb he that would have eat of the Passeover must first be circumcised The Seals of the new are baptisme and the Lords Supper and he that would eat of our bread and drink of our cup must first be washed with our water 4. In their easinesse the Law was full of Cermonies yea so full that it is called a yoak which was not able to be born Act. 15.10 they were to do so much duty put to so many journies three times every year to Ierusalem from all parts of Iudea they were at so great charges that the Church might very well be said to be in bondage Gal. 4.25 Now the yoak of the Gospell is light and easie Matth 11.30 5. In their duration Many of those Laws that God gave his people were to passe away being only for a time but the Laws of the New are all binding and can admit of no alteration untill all things shall be dissolved But let us come to the second Part of the Question Why the Scriptures are called a Testament That the Scripture is called a Testament is clear Heb. 9.15 with this difference that the Law is called the first Testament and the Gospell the New not that it is of a distinct natâ—re from the Old or the first it is called only new in regard of the pâ—blication of it to believers being delivered and taught in another way and by other means then the first as without shadows and dark types by Christ a Son not by Moses a servant It was writ upon tables of Stone this upon the tables of the heart which makes it look as it were a new thing when for substance it is the same with the other It 's called a Testament 1. In respect that it is the last will of
and were thus quarterly observed The Wednesday Friday and Saturday after Witsunday is the first Ember week the saâ—e days after exaltari crucis or the 14. of September is the second the same days after Iodocus Lucius or the 13 of December is the third the same dayes aftâ—r the first Sunday in Lent is the fourth According to that old verse Post Cineres pâ—nter post crucem poâ—que luriam Mercurii Veneris Sabbatho je unia fient The whole week is called Ember though the fore mentioned days were not only observed by the Church for the ends hereafter to be mentioned Why they were called Ember weeks or days is doubted some say from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. Dies aday as if those days were singularly to be observed others from two Saxon words viz. Em. a Brother and Bertnable this may signify something Others say they were so called from that ancient and no lesse religious custome in using haircloath and ashes in time of publick pennance which was in these times performed by the Church for which cause also the first day after Lent was called Ash wedensday and therefore called Diâ—s cinerum or then from the Old custome of eating nothing on those dayes untill night and then only a cake baked under the Embers or Ashes which was called panis subcineritius Ember or Ashy bread They were kept by solemne prayer and fasting for these reasons 1 That the Church of God under the gospel might not be behind the Church of God under the law in point of devotion and piety the church of the Jews had their Iejunia quatuor temporum four solemn fasting times in the year instituted by themselves all of them mentioned with a special promise Zacha. 8. to respect the order of the thing done rather then the order of the text The first was the fast on the 10 day of the tenth moneth viz. Tebeth answering to our December upon which day Nebucadnezer first layd siedge to the city of Ierusalem the second is the Fast of the 17 day of the fourth moneth Thamaz answering to our Iune on which day the city of Ierusalem was taken the walls of it broken and Idolatry set up in the temple the third is the 9 day of the fifth month Ab answering to our Iuly for on this day was the temple burned first by Nebuchadnezar King of Babylon A. M. 3360. And afterward by Titus the Roman General A.C. 69. the fourth is the third day of the seventh month Tisri answering to our Sâ—ptember for the murthering of Gedalia see Ier. 41.1 2 3 4. Now that the Christian might not be behind the Jew in the service of God those four Ember weeks almost at the same time of the year are set apart for solemn prayer and fasting in the Churches of Christ. 2 That there might be a blessing given to the fruits of the earth then either sown growing or gathered For now in those seasons the corn and fruits of the earth are in most danger and these days were appointed for solemn days of prayer for their preservation 3 That they might in some sort chastise their bodys for the sins of the last quarter and prevent exorbitancies for the quarter to come prayer and fasting will cast out the worst Devil to beg earnestly that God would pardon the sins of the last quarter quarterly can favour no more of superstition then to crave mercy upon the sabbath for the sins of the last week or in the morneing for the sins of the night begging withall to have grace assisting them in the dutys of the aproaching quarter weeke or day 4 That every Christian might assist the Church in her sacred ordinations the sabbath following In the next Immediate Sabbath following each of those days were men separate and set apart by ordination for preaching the word and administring the Sacraments This being known for Christians to meet in publike to call earnestly upon God for him to blesse those souls that were then going into his vine-yard that he would sanctify their gifts and give them courage zeâ—le knowledge and holynesse and make them Instrumentall of bringing in many sons and daughters into glory was a most laudable custom and pious practise For which end these days were in apeculiar manner set apart Besides those four solemn fasts observed by the Jwes they had other fasts though of lesse concernment as the 10. of Nisan Abib or March because Miriam dyed that day Some the 8 day of Tebeth or Dâ—cember a day of great heavinesse for the translation of the Hebrew bible into Greek by the seventy Interpreters A. M. 3699. Some precise ones fast every Munday and Thursday and their fast endures untill the evening that the starrs appear The Christian also hath other Fasts besids those grand ones above mentioned Some abstaining from meat for one cause and some for another besids the vigils of every feast Wedensdey and Friday have been days of abstinence of old in the Church and publick fasts are generaly upon them days WedensDay is fasted in memorial of our Saviours being sold by Iudas and Friday in regard of our Lords crucifying Some also abstain on Saturday in memorial of that sorrow that was upon believers while our Saviour lay in the grave praying for a remission of those sins which were the cause of the death of the son of God Quest. 5. Whether it would bring Advantage to the Church now to have those days again observed There is a distinction passes mens mouths often without consideration that such days as these might be profitably kept dureing as it were the Churches nonage but not now when truly were the most sort of Christians looked after and tryed this time would appear to be their doteage these days therefore being observed would advantage the Church much every way particularly in these respects 1 To prevent schisme saction sedition or heresy for young Christians to see their parents and their teachers walking in the steps of the Ancient Churches and seing an holy and orderly conformity between them would much strengthen them against the pernitious doctrine of hereticks or discontented persons 2 They in a great measure satisfie the desires of the most devout there are really religious souls who exercise themselves continualy in prayer There are many that use the world as though they used it not Now such times as these fulfill the expectations of their hearts helping them to poure out their souls before the Lord in publick which otherwise through want of those opportunities might either not be done or with lesse profit For their fakes therefore we may say to the Governours of the Church Restore unto us the ancient paths 3 They will confirme us in the truth of the 9 Article of our Creed viz. the Communion of Saints not to speak of that Communion the Saints have with the head but with each other they are of one nature and heart alike disposed they have no externall fellowship in
but vastly differ in the manner of keeping these days as also in other points touching those days For 1 The Catholick Church performes worship or makes prayer even in those days to God alone whereas that of Rome offers supplications petitions intercessions to those Saints in whose days they are performeing that or any other holy service 2 The Catholick Church keeps feasts for no Saint but what she is sure had a being and once were and keeps no day but upon good and real grounds now that of Rome hath days observed and prayers made to those whose very being not without just cause are called in question It is very much to be doubted if ever there were such a man as Saint Christopher or Saint George or such a lady as Saint Kâ—therin or how can they know that Iosâ—ph the supposed Father of our Lord was a pious confessour or that Lady Anne was mother of the virgin Mary Who was he that told them that the virgin Mary never dyed but was taken up to heaven alive Aug. 15. and therefore that day must be in red letters in the Roman Almanack and on that day prayers must be made to her This is not to serve the Lord Christ the days that the Catholick Church keep are such as have in them a real truth and not legendary vanities 3 The Catholick Church keeps no days in memorial of Saints but those whom she knows to be good they were not only men but good men whom she honours with a day now in this the Church of Rome also fails she hath not only days in remembrance of them that never were but dayes in memoriall of them that never were good Thomas Becket must be Sainted and given to the Christmas holy days by way of augmentation and yet his religion purely consisted in rebellion and being an arch traytor deserved to be preferred in another sort and as we pray to Saint Feriol for geese to Saint Agatha for sore breasts to Saint Giles for Children to Saint Hubert for dogs to Saint Iab for them that have the pox to Saint Kathern for knowledge to Saint Orilia for the head arch to Saint Russin for madnesse to Valentine for the falling sicknese so we must pray to Bâ—cket for sinners when if stubornesse be as iniquity were he in a capacity to be bettered by prayers supplications ought to be made for him yet poor souls are taught to pray Tu per Thomae sanguinem quem pro te Impendit â—ac nos Christe scandere quo Thomas ascendit The like might be sayd of many others 4 The Catholick Church she loves useth and enjoyneth those days to be observed as meanes conduceing to the good of men and no further no what ever day be enjoyned by Rome were it Beckets or Leola's they must be observed as part of divine worship binding the consciences of men to the observation of them though but of humane constitution in themselves and often times fictitious in their nature Quest 2. Whether the Festivalls appointed by the Church of England may lawfully be observed Those solemnities established by law in the Church of England ought not by any that is compos mentis well in his wits to be spoken against for they appear in many respects to be lawfull and usefull 1 From that countenance God gave to those feasts Instituted by the Church of the Jewes under the Law the the days of Purim was never spoken against and that seven days feast of Iudas Maccabeus his institution was graced by our Saviours observance shall they and may they appoint days to worship God in for temporall mercy and not be blamed what hinders then but that the Church of England may appoint days to return thanks for spiritual mercy shown to her in common with the whole Church of Christ on Earth 2. From the nature of that worship she in those days performes though the day may be denominated from a Saint or kept in remembrance of one yet the prayers she offers up are purely to Christ the Gospel she reads is the Gospel of Christ the bâ—ead she breaks is the communion of the body of Christ and nothing is done in way of worship but what is agreeable to the rule of Christ and will of Christ. 3. From that opportunity that they put into the hands of such as hunger after spirituall food they may by these often hear the word of the Lord receive the Sacrament instituted by the Lord as a memoriall of his death untill his second coming and what ever ordinance they take most delight in or receive most refreshment by of that they have abundance in the using of those dayes instituted by the Church 4. From that profit that would accrew to the poorer and weaker sort of people to them those days would be a Catechisme upon the feasts of the nativity to hear of the birth of Christ and afterward of his circumsion and then of his passion and then at Easter of his resurrection and then of his ascension and then of the spirits descension and so forward this might being taught upon those dayes be of very great consequence to all Christians especially to those whose understandings are not ripe enough for high contemplations in subjects of this nature 5 From that power that the Church hath to ordain fasts and dayes of humiliation which is granted we may draw her power to ordain feasts and dayes of thanksgiving which is the thing doubted but of the power of the Church in such cases we have spoken in another place 6. From the doctrine of reformed Churches Confess of Helva Art 24. of Bohem. Art 17. which Churches deliver their minds thus that of Helvatia says Every Church doth choose unto it self a certain time for publick prayers c. it is not lawful for every one to overthrow this appointment of the Church at his own pleasure and if the Churches do religiously celebrate the memory of the Lords Nativity Circumcision Passion c. according to Christian liberty we do very well allow of it The Church of Bohemia says thus Many of the ancient Ceremonies are retained among us at this day of this sort be many appointed for feasts and holy days c. such as Christs nativity such as be dedicated to the Apostles c. chiefely of those Saints of whom there is mention made in holy Scripture all these things are done of us that the word of God may be taught and that he may be glorified among us c. the same teacheth the Church of Ans. Art 4. The ignorant must or may learn that the observation of those dayes is no superstitious observation of days condemned in Gal. 4.10 for with the Atheist there is neither good luck nor bad luck supposed to be in them neither with the Papists are the consciences of men tyed to them It is no more a sin to observe such times as the Church teacheth then it is will-worship to observe noon for dinner time or to open a shop
upon a market day Quest. 3. Why are bonefires made in England upon the feast of the fith of November It is not only the Practise of England to make bonefires upon dayes of thanksgiving or great deliverance but almost every where yet we shall chiefly consider it upon that account 1 That the fire might be a memoriall of our deliverance from the Popish fire there was a secret pile to devour the blood of nobles and burn to ashes the bones of Princes and powder to blow up the Majesty of Kings to remember which to all posterity fire and powder is then in an harmless way used by us and layd before us 2 To show what death traitors ought to dye a rebel is as a witch and therefore ought not to have the Eearth which is Gods to be buried in but to be dissolved to ashes and blown to and fro in the ayr the region or principality of him with whom they covenant against them that are called Gods on earth 3 To prevent darknesse least it should hinder men in manifesting their joy they will have light to rejoyce in though the Sun go down the longest day may be too short for a loyall subject to make known the Love he beares to his Prince in his rejoycing through that deliverance which God is pleased to give unto him this makes him that in spight of might he will have day and for all that others eyes are closed up in darknesse he will have light roud about him 4 To expresse that heat and fire of affection that is in the bosomes of all true subjects the fire of wood burns in the streets and the flame goeth toward heaven this is a visible sign of that fire of zeale and holy affection which goeth up in praise and thanksgiving for that deliverance 5 That the memoriall of it might be kept up to all generations we know that Children delight to look in the fire let them this day play about the fire It is such circumstances as those that will make the deliverance even be observed of Children that as soon as they learn to speak they can prattle of the powder treason which but for this would be scarce known of them 6. That it might mind traytors of the fire of hell fire is dreadfull but who can dwell with everlasting burnings and though this fire burn them not through the Kings mercy yet fear that everlasting fire through Gods justice Quest. 4. Whether the time of Martyrs death be a proper time for feasting It is certain that the days in which the Saints were crowned with Martyrdome or baptized with their own blood is not feasted in purely for their dying shall the Church of God make great mirth An. c. 37. for the death of Stephen when the Church of Christ made great lamentation over him A. c. 36. The Church keeps feasts not purely for that but 1 For the preservation of the Gospell notwithstanding their death Stephen was stoned to death that the light of the Gopell might be extinguished Herod Ascalonite surnamed the great slew the infants or innocents of Bethlelâ—m that Christ might have been killed for his preservation more then for the poor childrens deaths doth the Church rejoyce When Andrew the Apostle was crucified when Iames had his braines dashed out when Thaddeus was slain when Matthias was stoned when Philip and Peter was crucified when Matthias Iames Paul and Matthew were beheaded Bartho slayed alive c. It was done for to hinder the Gospell which not doing the Church makes great mirth 2 For that confirmation the Gospel received by their deaths those men put to their hand and by their blood gave testimony touching the truth as it was in Jesus In this they set to their seales that God was true for by their blood and their constancy in death did religion it self receive a rigorous life The Churches foundation was with blood so was its propagation this makes the Christian to rejoyce 3 For that glory that was given to the Saints at that time the day of the Saints Martyrdome was the day of their coronation they were crowned with glory and immortality hence it is said that devout men made great lamentation over Stephen Act. 8.2 not for him it was a losse to the Church not to Stephen to be stoned from life especially in that time of her none-age when she was but weak and feeble to resist that power wherewith she was dayly assaulted The Church being now established devout men rejoyce for that consolation that God that day gave Stephen in reference to him selfe and also for stirring up such a man to evince the truth of that doctrin which they professe that all its enemyes were not able to resist 4 That it might be as motives to perswade others to constancy if God should call them forth to suffer were it not for the celebration of those days the storys might passe without much observance but in the return of the year people hearing the nature of the Apostles deaths their patience in them the advantage that it gave to the growing of Christianity they might receive profit and advantage even in point of suffering Quest. 5. Whether the Feasts of Phillip and Jacob be not profaned That the Church might not be overflowed with publick solemnities and being willing to commemorate Gospel Saints bring sometimes two Apostles in together perswading her members by their examples to sutable holinesse as upon the first of May Philip and Iacob Unto which the Satanicall and Hethenish practise of erecting May-poles is an unsutable prophane preface as may appear 1 From the lawlesse practise of them neither Church nor State as now constituted gives strength to such customes The Church setting apart this day for holy uses and the state owns it by obedience but of this custome taking no notice some other originall would then be inquired after for this annuall custome then law for no statute was ever made in the least to countenance that irregularity 2 From the sinfull originall of them Let this practise be traced up to the times wherein these May-games were first instituted and a nationall Christian will grant the question without much dispute They sprung out of this ground viz. There was one Flora or Maia who being a notorious strumpet of the City of Rome when heathen gathered great riches leaving the common-wealth her heir upon condition they should yearly celebrate her birth-day The Senate being ashamed to own such open prophannesse coloured the businesse by giving out that she was a goddesse of the fields meadows flowres c. and except she were pleased and appeased nothing that year would prosper Upon this her feast is instituted the Devil being alwayes Gods ape and observed the four last days of Aprill and the first of May at which times all sorts of wickednesse was acted and women appeared upon the streets of Rome in those dayes naked the young sort with flowres garlands c. and dancing of Elephants
carriage without and some their deportment within the Pulpit we shall see only the chief of them In a Minister there is required 1. Courage Tit. 2.15 2. Sobriety 1 Tim. 3.2 3. Liberality 4. Docibility or aptness to teach 5. Temperance 6. Patience 1 Tim. 3.2 7. A Lover of good things and of good men 8. Holiness 9. Justice 1 Tit. 7.8 We must note that some of these cannot be known by the quickest eye No Bishop is omniscient to know the heart and therefore may ordain a man that wants many of these and also we must observe that a person may come for ordination with many or all of these and yet may backslide which takes not away the force of ordination The Angel of the Church of Ephesus fell from his first purity and love yet was an Angel still Rev. 2.4 5. he may loose his patience his temperance his holiness yet a Minister still and the power of preaching and administring the Sacraments and exercising the keys abide with him these ordinances not depending upon the quality of him that doth administer them more then the force of the Broad Seal of England depends upon the merits of my Lord Chancellour as shall God willing be proved in its own place To all these qualifications above named must be joyned competency of knowledge It is not every man that is just holy or patient must be ordained he must be of understanding competent for the work which competency appears in these particulars from Tit. 1.9 viz. 1. His adhering to the truth known not opinionated 2. In his ability to teach and that soundly for the edification of the Church according to that truth 3. In his dexterity in maintaining of that truth stopping the mouth of Gainsayers he that is so qualified cannot be refused ordination We say competently qualified ' For who is sufficient for these things SECT III. Let us see who they are that must thus ordain whose hands they be that by their laying on the person is qualified in an external way for the publick preaching of the word 1. Not their own Heb. 5.4 It is against the practise of the whole Church of God in all ages for any man though never so well gifted to separate himself or ordain himself as is clear in the examples of Stephen Nicanor c. Nay if it were in a mans own power to separate himself for the work of the Gospel Paul needed not to have left Titus in Creet to ordain Elders in every City Tit. 1.5 It is a practice beyond a president in the Church of Christ for one to ordain himself We read indeed how Frederick the second upon Easter day through necessity crowned himself with his own hands King of Ierusalem in Ierusalem but that ever man made himself a Priest in Ierusalem save Saul Ieroboam and such prophane Wretches whom God did curse even for so doing we read not Neither in old or new Testament is there any instance of one who set himself apart for holy functions or that thought himself qualified in an authoritative way to reach the Gospel upon the sufficiency of gifts as Courage Holiness Knowledge and the like if so Stephen Philip Prochorus c. needed never have been ordained Deacons Acts 6.3 4 5. Nor Paul nor Barnabas Apostle or Evangelist Acts 13.2 nor Timothy a Bishop or E'der 1 Tim. 4.14 2. Not the multitude Never did God give the power of ordination to the people in general before nor after Christ if so where two or three would please to meet they might ordain which in few dayes would make the Church of Christ conâ—ist of Shepherds rather then of sheep yea would make all Apostles all Teachers c. We find the contrary practised For when the multitude had chosen and nominated persons of honest report full of the holy Ghost and Wisdom thâ—y set them before the Apostles who prayed and lâ—id their hands on them Acts 6.3 6. yea as was said before the inhabitants of the Cities of Creet might have ordained Elders Titus might have gone forward with Paul In summe God never giving the people the power of ordination since the creation they can never deliver that power to any untill the dissolution of the world Presumptuous are they therefore that will take ordination from them impudent before the Lord therefore they that will presume to give that authority in matters of so great concernment as the word and Sacraments to any of their own body 3. Only Church officers or the Apostles successors they are only to teach and to baptize unto the end of the world Paul and the Presbytery ordains Timothy he ordains others and they others and so by a moral succession from the Apostles is the Ministerial office upheld but of this we have spoken It were too great a task for me to offer to wade into that troublesome discourse touching Episcopal or Presbyterial ordination least I should drown my self being but of small standing in the Church of Christ yet by vertue of that Proverb It is good to be sure Episcopacy is much to be preferred that being the most ancient way since if not before the Apostles departure from the world and albeit it hath some ruptures or breaches in some of the reformed Churches yet the Acts and Lawes of England make no ordination valid but what originally is Episcopal SECT IV. We are to behold the man thus separated for the Lords use For the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ Ephes. 4.12 We say we are to see what his duty is and what he is to perform amongst men The very naming of his ordination shewes you what he is to do and the distinction above named discovers his duty but to be more particular yet not large 1. He is to take all advantages and opportunities of preaching that word the preaching of which he is separâ—ted for 2 Tim. 4.1 2. The more wicked the times be he lives in the more bold and confident he ought to be 2 Tim. 4.3 yet this excludes not but that he may flee persecution Acts 9.25 3. In preaching of the Word he is to observe the proportion of faith Rom. 1â—2 6 4. He is to teach the word according to the capacity of his people 1 Cor. 14.9 the other parts of his duty are clear and obvious SECT V. Questions resolvedâ— Quest. 1. Whether ordination may better a Ministers gifts Quest. 2. Whether a Minister may renounce his ordination Quest. 3. Whether the Ministerial office be to continue alway in the world Quest. 4. Whether it be lawfull to hear an unordained man preach Quest. 5. Whether an ordained person may bear an office in the Common-wealth Quest 1. Whether Ordination may better a Ministers gifts Though this sacred ordinance be of no account with some yet to the conscionable Receiver it may be very advantageous For 1. It is an odinance of God alwayes practised in his Church it may appear at
by some Hereticks of this generation who dips sometimes the adult by setting them upon their knees and dipping their heads in the baptistâ—ry pronounceth the words of the institution and infants after the same manner where without danger it may be done witness the reformed Churches of Helvet Art 21. of Sax. Art 13. The Assemblies direct Chap. 28 and the Church of England in her Rubrick or book of Common Prayer Quest. 2. Whether Infants ought not to be baptized By infants we understand such as are born of Christian parents unto whom the promise of salvation is only made and given Acts 2.39 The infants of others viz. of Heathens of Infidels being without God are also without Christ and so without hope of Eternal life Ephes. 2 12. That such infants as are born within the pale of the visible Church may be baptized that is dipped sprinkled or any other way decently washed in the name of the Lord appears from these following reasons 1. From the end of that Ordinance there are marks or distinctions that the Church of God ought to be known by and never was without one of which is baptisme as circumcision was to differ the Iew from all that were without God unto which baptisme succeeds as shall anon be proved Now to difference therefore the children of believing parents from the children of such as believe not baptisme may be Administred to them and ought 2. To them the Covenant of grace or promise of remission of sins belongs Act 2.39 the promise is unto you and to your children and to all that are afâ—r off that is the promise of the remission of sin of which baptisme is an outward sign and if our Adversaries were not wilfully blinde they would know what it were to be afar off Ephâ—s 2.13 Now the promise of the forgiveness of sins belonging to infants through the largeness of grace what should hinder but the sign of that ought to be given by the Churches charity And when shall the Adversaries of this truth finde out one place that the Covenant of grace made to believers under the Gospel is not so large as that to believers under the Law which included not themselves only but all their seed Gen. 17.10.11.12 Never Never Never 3. Unto them belongs the Kingdom of Christ Luke 18.15 All the graces that lead to Heaven and all the glory that is in Heaven belongs and is appointed for them and such as them This testimony of him who is Truth it self hath sufficient proof to discover the lawfulness even of Baptisme to such since that is a sign or earnest of their inheritance 4. Infants are Disciples of Christ He that receives one of them receiveth him and it is dangerous to offend one of those little ones that believe in him c. Matth. 18.4 5 6. Of whom doth our Saviour speak this Of that little child before him or of them that are little in the account of the world We say or then we say falsely that he speaks of both and whereas our adversaries then concludes it were dangerous to offend or anger children We conclude with them and truly it is dangerous to offend one of those little ones if it be purely upon the account that they belong to Christ as we know hath been done by Turks Jewes and Papists not otherwise for in some cases that may be a sin even against the Gospel not to offend them 5. Infants under the Law were circumcised therefore under the Gospel they are to be baptized Hence it is that Baptisme is called Circumcision 2 Col. 12. where the Apostle throws off circumcision of the flesh and placeth baptizing in the room of it And as all Iewish Proselytes were circumcised before they were owned as Gods people and therefore called upon to be circumcised so all converted to the Christian Faith were baptized before they were owned or declared Christians though both the one and the other belonged to God by faith before and were therefore called to be baptized In a word let the use and end of Circumcision be inquired after and Baptisme exactly answers it in all points It is true Circumcision was given onely to the Male because the Female was uncapable of it but both Sexes are capable sufficiently of this Sacrament and therefore to be denied to neither Acts 8.12 6. Christ gave commandment that all Disciples should be baptized Matth. 28.9 Disciple all Nations for so it is in the Greek reading Baptizing them teaching them so that all that are Disciples in all Nations are to be baptized And that even Children are Disciples appears Matth. 18.4.5 6. For whosoever receiveth even one of them in his Name receiveth him and he who offends one of them offendeth him of whom can this be said but of Disciples 7. Infants are holy and have the promise of the holy Ghost 1 Cor. 7.14 If the Parent be holy and within the Covenant then the child is holy also to say that by Holyness here is meant not bastards is to say nothing to the sence and scope of the place and to say fondly to preserve their own Diana except Holy in the Language of the Holy Ghost in another place be taken in that sence which they shall never be able to find It is also promised the Beleiver that his child shall have clean water poured upon him which is the Sign and the Spirit powred upon his seed the thing signified by that water Isa. 44.3 Can any man therefore forbid water that these children should not be baptized which have received the Holy Ghost as well as we Acts 10.47 8. From that Opposition made against Christian liberty by some Jewish Zelots may we draw an Argument of weight There were some that were alwayes pressing the point of Circumcision according to the law to have the Christians not altogether to eye Baptisme but with it Circumcision Acts 15.1 Now that Circumcision was administred upon Infants is clear and as clear it is again that the Iewes seeing that liberty that Christians assumed under the Gospel would have had them lay a great part of it aside particularly baptisme which they might have seen believers to administer upon all their seed and this makes them press Circumcision the more eagerly an Argument more then probable that the Christians baptized their Infants in those dayes when that opposition was made 9. There is nothing in the Scripture that makes against it God had but two Churches that of the Iewes in which children and Infants were marked with that Initiatory ordinance of Circumcision and by that were within the Covenant and Members of his house whereby the Parent had this comfort that God was not onely his God but the God of his seed the other Church was that of the Gentiles every member of which is a son of faithful Abraham Now when God made Lawes for the Gospel would he not have in some place or other shewâ— that he intended not the seal of the Covenant which is the
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
be taken Quest. 1. Whether swearing be an ordinance of or under the Gospel There are them that live about us and among us who denies that swearing is any part of Gospel worship and therefore though called thereunto refuse least they should sin but erroneously For 1. Swearing was no part of the Ceremonial law but used long before Moses and the ends of it are morall and therefore it is not abolished by the death of Christ. 2. It is prophesyed that the Church of the Gentils shall swear by the Lord and by the God of truth Isa. 65.16 Ier. 4.16 Implying that whereas they did swear by Baal and other false gods they should by knowledge be brought from that Idolatry and give that point of worship to the God of Heaven who alone is the true God 3. By a holy Apostle it is frequently done even by him who was an eminent preacher of the Gospel viz. St. Paul an oath is nothing but a calling of God to witnesse of the truth of that which is done or spoken that it may be received with the greater belief now how often doth that eminent servant of the Lord Jesus deliver himself in the very substance of an oath as God is my witnâ—sse Rom. 1.9 God is my record Pâ—il 1.8 God is my witnesse 1 Thes. 2.5 10. God knoweth 2 Cor. 11 11 31. Before â—od I lie not Gal. 1.20 I say the truth in Châ—istiâ—n Christ I lie not Rom. 9.1 As the truth of Christ is in me 2 Cor. 11.10 I speak the truth in Christ and lye not 1 Tim. 2.7 All which are as substantial oaths as any we read of in the oâ—d â—â—â—pensation 4. Even in the close of the Gospel we find a holy Angell to swear Rev. 10.6 we pray that the will of God may be done by uâ— as it is done by the hoâ—y Angels and hear we have an Anâ—ell for greater certainty sealing his threatning by an oath From these reasons we may without errour conclude that the oâ—dinance of swearing is in full force and power under the Gospell to all intents and purposes any thing that our adversaries can bâ—ing to the Contrary notwithstanding Those texts Math. 5.34 and Iames 5.12 speaks of swearing in our common communication and of such oathes as are sworn by the creatures as may appear by the contexts not of Judicial swearinâ— oâ— any other kind of oathes when necessity and authority draws men to it for clearing of the truth and ending of controversie against which the Gospel speakes not one word but confirms it by severall passages yea St. Paul writing to the Hebrews says Heb. 6.16 That an oath for confirmation is to men an end of all strife not that it was but it is q.d. while I am writing and preaching now when the found of the Gospell is gone over all the world is an oath the end of strife and that not to some only but to men i.e. to all sorts of men whether Jew or Gentile now had it been a sin to have used an oath under the Gospell for that end we should have heard of it in this most proper place or in some other And if any will be contentious let them consider that Pauls before God I lye not 1 Gal. 20. and the Angells by him that lives for ever is more then yea yea and yet who dare reprove either of them of sin To this doctrine consents the reformed Churches of Helva Art 30. of Ausp Art 16. of England Art 39. the Art itself is this Art 39. of the Church of England As we confesse that vain and rash swearing is forbidden Christian men by our Lord Iesus Christ and James his Apostle so we judge that Christian religion doth not prohibit but that a man may swear when the Magistrate requireth in a cause of faith and Charity so it be done according to the Prophets teaching in Iustice Iudgement and truth Quest. 2 Whether the Oaths of Allegiance and Supremacy required by the Kings of England c. of their Subjects may lawfully be taken That Covenants or oaths in cases of necessity or suspition may be made by the subjects of a land to their lawful Prince appears by that Act of Iehoiadah at the Coronation of King Iehoash 2 King 11.17 where we have the footsteps of a Coronation and allegiance oath but to come to the matter in hand either of these oaths may lawfully be taken For 1 Swearing is a Gospell Ordinance and therefore under the Gospell may be performed being ratified taken and used by a holy Apostle and blessed Angell 2 There is nothing in them oaths that is contrary to the word of God God who made the heavens is only called to testifie the reallity of the intentions 3 The taking of them gives assurance to his Majesty of his Subjects faithfulnesse and loyalty and indeed as the case now stands he may be suspected of disloyalty that will not satisfie the law in that particular 4. It is but equall that subjects swear to defend his Majesties honours and prerogatives since he hath sworn to maintain his subjects rights and properties Next swear not at all the grand objection is his Majesties supremacy But 1 It is under Christ none acknowledgeth him as absolute head of the Church that being his sole prerogative who is King of Kings and it would be considered whether God hath not made as good and as many Laws touching the government of the State as he hath for that of the Church yet who will thence conclude that the Magistrate is not supreame in civill affairs that is next immediately under God For no otherwise is he head that is governour of the Church 2 It is only to exclude the Popes Authority His holinesse at Rome looks upon all Kings and Emperours as his Vassals and servants and did he not exalt him above all that are called Gods he would want one mark of the Antichrist 1 Thes. 2.4 by the way they being called Gods we are to know that none on earth no no Presbytery their superior nor contain the Pope therfore pretending a power over the Church making himself or giving out himself as head of all civil Ecclesiastical officers and withall making the Church to be so absolute a distinst body from the state that no state officer whether the King though he only be supream ought in the least to meddle with it or if he do to be excommunicated or deposed for his presumption this power is by this Oath taken from the Pope and given to him that is the true as the Pope makes the Church to be so absolute a distinct body from the state as that the state hath nothing to do with it or in it there are them in our dayes to be quit with the Pope that would have no Church officer in the least to meddle with the state supposing such an absolutnesse in the one that it hath no coherence with or dependance upon the other in this absolute sence the
rebellion and murdeder at London for though they have different faces yet they are all one blood It was first appointed in England by ercombart a kentish King who destroyed the of the heathen gods Ac. 641. A Feast so câ—â—led from the Saxon word Eâ—sâ—er a gâ—dnesse of the old Saxâ—ns whose feast thâ—y keept in April or as others because Ch. the light of the world then arose or so that word signi in the Saxoâ—ash vedens day was of old called Câ—â—ut â—â—lu nu It was to be admired that our late governours or changlings would not appoint the mock fasts upon the sâ—bbath or some other day and â—ot on these appoâ—nâ—ed and used by the Church It is to be thouâ—ht God would 〈◊〉 suffer them that the faithfull might 〈◊〉 deliverance of the Church on those days appoâ—nted by her self Trap in Mat. c 22 v. 6. A fast in Walingford Chapple by the army officers at the turning out of D.C. there was such speeches such faces as would have made a tender Christian to have fasted a whole week through sicknesse Satan is prince of the power of the ayr and therefore the fit â—est place for such witches to have heads and limbs abid in Cod. Rom Aut. lib. 1.7.87 Ovid lib. 5. fast As a day or place may have relative holinesse though not absolute so a thing or act may be relatively prophane absolutely no hurt be in it â—â— tubae sonitu vocata nudato copore in flora lib. discurat Farn. in Iuven Sat. 6. Cato severe venistii Aâ— ideo tantum vnâ—ras ut exires Mat. epig. lib. 1. Ep. 1. half the mirth is in the poles stealing More people appear at those games then at the Churches devotion Thâ—s suits with the original of those game not with the churches Institution of this day Except it be the selling of the pole by the Erectors though this also eventualy is not good Canon 76. Church of England That Parli which sat Sept. 17. 1659 was long pleased about the nature of blasphmy when J. N. was accused of it before a very worthy society Church his miscel Philo. Theolog. 81. Elisha is also called Lord by the Inhabitants of Ier. 2 Kings 2.19 That adâ— monition which respects excommunication must not be for sins of infirmity but of a deeper dye and colour Forma excom ab Imerto Authoriae The Datch word for a pres as he is Antiepicopall Gal. Instit. l. 4. c. 12. S. 7. Some calls it a natural sacrament which is as much as to to say it is no sacrament at all Loâ—b lib. 4. Dâ—st 25. Si ex contemptu vel negligentia sacramentum hoc pâ—aeteâ—mittic peâ—iculosum est damâ—abile Lomâ— Lib. 4. Dist. 24 B. As it were presumption in aâ—wicked man to expect to be bettered by the holiness of any so it is distrust for a good man to imagine he shall be worse for a prophane man Syntag. Dis. Theolog Pag. 1074. Syn. Trip. Pag. 864. Hytia non sunt multiplicanda sine necessitate Wisdoms seven pillars Prov. 9.1 it is a groundless and roofless foundation being neither able to hold nor keep out water Sin is by degrees abated at length abolished when the party is dissolved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word Originally is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the water which he might do in that being dipped in the water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sweet Bath Children not yet begotten are not said to be afar off but very near in their fathers â—ins Heb. 7.10 That place is not to be sound in all the Scripture but by consequence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This profane custom is thought to take its rise from Esan disdaining his circumcision Atque ex hoc vitu â— c. Jun. Trem. Annot in loc God aut lib. 6.215 It was sad times when the Prophet seek his witnesses â—b Lit. Can. 29. of the Church so England Can. 30. of the Church of England See the Lit. for Pâ—i Bapâ— where no â—tâ—â—ntion of the Cross made nor inquired after What a Parliament establisheth every particular man in his representative Consents to therefore it ought to be spoken against by none As there are many small pins in themselves of no great concernment yet taken away might endanger a whole building witnesse the late removing of some poore Ceremonies brought down the gâ—eat Raâ—ters both of Church and State 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence the Churches custome of observing Easter Mâ—nday c. took its rise Lomb. Lib. 4. Dist. 9. B. In baptisme Rome anâ—ynis the hieder part of the head but in confirmati the fore part The confirmed hath also given him a box oâ— the ear else all the faâ— is in the fire Can. 60. and 61. of the Church of England Mr. Baxter Mr. Hen. Mr. L.P. Ch. lit for Com. Ch. lit for Con. Cal. Inst. lib. 4. c. 19.5 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that of doing it upon the head of peninents câ—me notâ— until after the Aâ—oâ—â—les Mr. Hanmer Ex. on Cons. 1 Infans à non fando Can. 21. of the Church of England It is supposed by some that Christ repeated this whole Psalm upon the Cross. Godwin Moses and Aton lib. 3.105 That man that holds any one gesture necessary since God hath commanded none is a will worshipper and highly superstitioâ—â— in that gesture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 26.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 14.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 22.19 Can. â—7 of the Chuâ—ch of Eng. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. 26. of the Church of Engâ—and Weston Octo. 25 1657. Sâ—n. de con chap. 1.32 Sâ— Mr. Pryanes signall loyalty c. In which this truth is fully lâ—arnedly cleaâ—ly and truly handled He raigned over the Germans A.M. 2117. 80 years before the birth of Joseph â— Hall in Gods appearing c. p. 15. Rome will have seven and were there no greater difference between her the reformed Churches we should quickly agree a This gesture we read of only in this place and that privatly Dr. Taylour when he was going to be martyred as his last legacy give his wife the Common-prayer which he constantly used himself during his imprisoâ—ments For Acts and Monâ— 1385. When the Direct was in force and the Guisel in power no tender consciences nor offended Brethren were then pitied but Quakers Ranters and Anabaptists and should these be tolerated and not the Guisel it were but just See Jâ—dg 1.7 See King Charles his meditation upon the ordinance against the common-prayer Of prayer 452. Cabbet prayer 455. I make no doubt but a man may be very formal in the most extemporary variety and very fervently devout in the most wonted expressions King Char. med 16. upon the c. p. See my Panem quatidi p. 25. ad fin Proclamation before Common-prayer It would stop some mens mouths at last and take them out of their studies to the Desk with credit This was never publickly delivered Edwyn the first who ruled in Scot. Am. 3870 was the first King that caused his subjects to be sworne Lan. Chro. 3 Parts 187.
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
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
to the Prophets and he is God And again I will be to him a Father and he shall be to me a Son v. 5. Who says these words he that begot him Who begot him He whose Son he is Who is that Son Christ that purged our sins and sate down on the Right hand of the Majesty on high v. 3. Whose Son is he He that spoke unto our Fathers by the Prophets and he was God v. 1. Moreover Prov. 8.22 The Son himself says The Lord possessed me in the beginning of his way c. when there was no depths I was brought forth before the Hills was I brought forth Who brought him forth he that made the Earth and who made the Earth God Geu 1.9 10. Many other places might be brought for this truth as Ioh. 17.3 Ioh. 20.17 Rom. 1.7 but we forbear in regard that those against whom the question is raised denye not the divinity of the Father but of the other person 2. By reason drawn from Scripture or scripture reason it appears that the Father is God for 1. Prayer must be made to him Pray to the Father which is in secret Matth. 6.6 Pray Our Father which art in Heaven now we are to pray to none but to God Isa. 42. â— 2. It is he that revealeth hidden mysteries Luke 10.8 This none can do but God Isa. 41.8.22 23. 3. It is he that maketh the Sun to shine and the Stars to give light to the Earth Matth. 5.15 The Sun is his for he made it he made the Stars also Gen 1.16 This showes that he is God Isa. 40.26 4. It is he that maketh the Raine to fall Matth. 5.45 This none can do that but God Jerei 14.22 2. That the Son is God appears by Scripture and Scripture reason 1. By scripture John 5.20 And we know that the son of God is come c. And we are in him that is true even in his Son Iesus Christ this is the true God and Eternal life Heb. 1. â— But to the Son he sayeth Thy Throne O God is for ever and ever Rom. 9.5 whose are the Fathers and of whom as concerning the flesh Christ came who is over all God blessed for ever Isa. 9.6 Vnto us a child is born unto us a Son is given c. his name shall be called wonderfull Counsellour the mighty God so John 1.1 The word was God John 20.28 Psal. 68.18 with Ephe. 8.8 Psal. 95.6 compared with 1 Cor. 10.9 Isa. 41.4 with Revela 8 6. Isa. 25.9 Zacha. 2 9. Isa. 7.14 Phil. 16. Phil 2.6 Acts 7.59 Tit. 2.13 1 Tim. 3.16 What â—eâ—d we oppose those blasphemous Arians any longer hâ—ve we not heard himself say I and the Father are one John 10. â—0 Reader these things are written that thou mightest believe that Jesus is the Christ the Son of God and that believing thou mightest have life through his Name Ioh. 20.31 And this is eternal life to know him to be the only true God and Iesus Christ whom he hath sent viz to be the true God also Iohn 17.3 2. By Scripture reason or reason drawn from Scripture t is clear that the Son is God 1. He made and created the world Iohn 13 this none did but God Gen. 1.1 or could do Isa. 44.24 2. He can and doth forgive sins Luke 7.48 this none can do but God Luke 5.8 3. He gives the holy Ghost Ioh. 20.22 this none can do but God Isai. 44.3 4. He preserveth his Church Matth. 16.18 this none can do but God 5. His Name is preached up Phil. 1.18 this ought not to be done were he not God 6. He is Omnipresent he is in Heaven and Earth at once Iohn 3.13 this could not be were he not God 7. He knows the thoughts of man Matt. 9.4 this he could not do where he not God 8. He is Eternall Revel 1.8 this he could not be were he not God 9. He is Almighty Revel 1.8 this he could not be were he not God 10. Men are baptzed in his Name Mat. 28 19. this ought not to be done were he not God 3. That the holy Spirit is God appears by Scripture and Scripture Reason 1. From Scripture Act. 5.3 Why hath Satan filled thy heart to lye against the Holy ghost c. Thou hast not lyed unto man but unto God Isaiah 6.9 The Prophet heard the Lord say Go and tell this people hear ye indeed but understand not c. The Holy ghost is said to speak the Words Acts 28.25 26. By which two places it appears the Holy ghost is God And so 1 Cor. 12.6 there are diversities of Operations but it is the same God which worketh all in all c. To one is given by the Spirit the word of Wisdome to another the gift of knowledge by the same Spirit to another the gift of Faith by the same Spirit Quest. What Spirit is it that giveth these diversities of gilts Answ. It is the same God that worketh all in all and the same Lord v. 5 6. Also we read Deut. 12.6 If there be a Prophet among you I the Lord will make my self known in a vision unto him and will speak to him in a dream now Prophets spake as they were moved by the Holy ghost 1 Pet. 1 21. 2. By Scripture Reason or Reason from Scripture It appears that the Holy ghost is God 1. He is Eternall Heb 9.14 this he could not be were he not God 2. He is Omnipresent Rom. 8.9 He is in all the faithfull whereever they be therefore he must be God Psal. 139.7 3. He is Omniscient 1 Cor 2 10. therefore he must be God 4. He created the World Psal 23.6 this he could not do were he not God Gen. 1.2 Job 26.13 5. He gives the gifts of miracles c. 1 Cor. 12.10 therefore he must be God 6. He calls men to be Apostles Acts 13.2 therefore he must be God 7. Because the sin against him is unpardonable Matth. 12 31 therefore he must be God 8. He knows the souls and consciences of men Rom. 9.1 therefore he must be God 9. He hath a Temple 1 Cor. 6.19 therefore he is the living God 2 Cor 6.16 10. Men are baptized in his Name Matth 28.19 therefore he must be God Thus it appears that the Father the Son and the Spirit are one essentially that is one in Deity The other two parts in which they are one a viz. in Operating and in willing may be dispatched in Word 1. For Operation they work all one and the self same thing together Joh. 5.17 Gen. 1 26 And 2. For willing they will all one and the self thing without opposing crossing or contradicting each other Joh. 8.29 I do always those things that please him viz. the Father saith the Son by consequence the Spirit of the Son must please him which is the holy Ghost Rom. 8.9 and the spirit of the Father must please the Son which â—sthe Holy Ghost Isaiah 48.16 The Church of Christ hath in
all ages held this truth giving the same glory honour worship to all the three persons which they gave to each of them singly How often the Church of England sings glory be to the Father and to the Son c. is known It is the Catholick Doctrine taught by all Reformed Churches both of the late and the former Councell of Helv. Art 6. Art 3 of Bas. Art 1. of Bohem. Art 3 of Fr. Art 1 of Belg. Art 2 of Ausp Art 1 of Wirt Art 1 2 3 of Scot. Art 1. of England Art 1. The Article it self is this There is but one living and true God everlasting without body parts or passions of infinite power wisdome and goodness the maker and preserver of all things both visible and invisible And in Unity of this Godhead there be three Persons of one substance power and eternity The Father the Son and the holy Ghost Quest. 5. Why are Kings and Magistrates called Gods and rebellion said to be like witchcraft in Scripture 1. This Question ariseth from what hath been before spoken for if there be but one God how come the rulers of the Earth to be called Gods Ex. 7.1 Ex. 22.28 Psal. 82.1 Iohn 10.34 35. 1. Gods they are called to teach that such ought to excel others in Godliness and such only are to be chosen that for religion are like Gods among men 2. To encourage them that they ought no more to fear the faces or regard the person of men or to punish the wicked among men then God doth 3. To draw them to his honour he hath given them his own name they are Gods and therefore they ought not to serve the Devil or the world but execute true judegement as God doth 4. To teach their Subjects Obedience there ought to be no grumbling nor murmuring nor rising up against God In distress one may petition to him but further we ought not to go he hath in the hearing of their Subjects given them his own name and thefore they are to honour them accordingly beg petition of him but no further 5. Let us of these nation add one comparison not known to the ancients our British god whom the Heavenly God make in peace glorious and in warre victorious hath only as God one unpardonable sin but one sin which he will never forgive one sin which is unto death he doth not say that we shall pray for it There are some that are thought to sin against the holy Ghost yet possibly do not I am prone to think that Spira sinned not that sin though he charged it upon himself some poor souls through Sauls persecution did blaspheme Christ for whom God might have a pardon Saul might not be guilty of that sin of Regicide so high as to make it a sin unto death for them our King hath mercy Fear might make them to blaspheme majesty repentance may procure them a pardon the others like Witches though repent must die whence flowes the second part of the question Rebellon is either against God Num. 14.9 or his Word Psal. 108.28 of against a King 1 Kings 12.19 Yet when ever it is in nature it is as witchcraft 1 Sam. 15. â—3 We shall consider it in that part that is against Lawfull Kings and Governours the Similitude may stand thus viz. 1 Witchcraft is a direct opposing of the order laws and Statutes that have been enacted by him who is the God of Heaven Rebellion is of his who is a God on earth Witchraft throws off God and is not afraid of his Majesty Rebellion throws off a lawfull Prince and is not carefull of his honour 2 Wichcraft is usually entered upon by a League Compact or Covenant which according to Authors is sometimes privately and sometime visible made with the Devil So Rebellion seldome or never goes without one or both these 3 Witchcraft as we read draws the party to deny that oath that he made with God in Baptisme Rebels if not formally yet virtually renounce those obligations which they made to their King and Soveraign 4 Witchcraft arises often from Malice Envie Discontentedness if God anser nor their mindes or revenge their quarrell they will endevour to do it by Satans assistance if Royal bounty flow not upon the Subject as he would have it he growes angry and will take by Rebellion 5 Witchcraft sometime is followed by pride or curiosity to do some secret and hidden work and to receive some kind of reputation among men Some will turn Conjurers Negromancers and Witches by the same subjects will turnâ— Rebels and Traitors 6 Witchcraft is followed by some through poverty or covetousness to get a poor living and to help their necessity they will bargain with Sathan Subjects to better their estates purchase wealth will often break out into Rebellion 7 Witches what through Justice guilt fear as we read seldome or never repent some sorrow they may have when they are in the hand of Justice for the same reason Rebels seldom or never repent except or untill they fall in the hands of the Officer and as Witches seldom then 8 Witches first or last meet with judgement much trouble and evil may be made and done by them but at length here or hereafter they are brought to triall they that rebell first or last receive to themselves damnation Rom. 13.2 I will not judge of their eternall estate but fire on earth is usually prepared for them both In Scripture Satan is called a god 2 Cor. 4.4 because of that power given him over the wicked whom God hath not called out of the World The Belly is called a god Phil. 3.9 men spending their time strength parts for its service Idols are called gods not that they are so at all but because Jdolaters have such an opinion of them Quest. 6 What was that Image wherein God made man and why was man created naked God having made man according to his own Image and yet God not being a corporall substance as man how is man made in his Image The likeness of God wherein man was made is Internall or externall 1 Internall that is in his soul where he was like God 1 In knowledge he knew God himself the Creatures his own happiness distinctly clearly fully that is as a creature was capable of Gen. 2.20 23. 1 Rom. 19.20 2 In holiness In him was no sin as in God is no darkness In him there was an ability to have cleaved only to good and exactly to perform what by God was commanded his affections were holy and pure without disorder and without stain and subject perfectly to the rule of right reason 3 In righteousness God could behold nothing in him but what was very good Gen. 1.31 no crookedness but a totall and universall conformity to his own nature purpose and desire law and precept there needed no Mediator between God and man he being upright before him All these three to be inwardly the Image of God appears Ephes. 4.23 24. Col.