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
that he beholds no iniquity with approbation that holy thing that is called and known to be the son of God she only owns and worships Luk. 1.35 5. In regard of her promise and engagement to be holy though the whole World lye in wickednesse yet she promises to be holy and unblameable before him in love 6. God and Christ account her holy though there be failings and Hypocrits in the Church yet God is pleased to give the denomination from the more worthy part 2. Pet. 2.5 9. and all the members of the invisible Church are reâ—lly holy and because we cannot know them the Church is accounted holy wherein they are so that even the wicked have this benefit of the godly Quest. 10. Why is the true and holy Church called Catholick The Catholick Church in plainer English is no other then the Universall Church and rightlyâ— so called being universal 1. In regard of place she is not tyed to a corner nor limited within certain bounds Earth it self a is not sufficient for her she is both in Heaven and earth 2. In Regard of persons for no age no condition is exempted from her jurisdiction high and low rich ond poor great and small from him that sits in the Throne to her that grindeth at the Mill is the doctrine of the Catholick Church open 3. In Regard of time there was no time since the Creation that wanted this Church that Doctrine of it begun at the Creation and fall of man and hath not failed hath not been altered since but explained and confirmed since the Creation of all things this Church was and untill the restitution of all things this Church shall be and Eternity it self shal never impair nor diminish this Churches dignity 4. In Regard of parts all the particular Churches or Congregations in the World that ever were and all that for the present are all that for the future shal be are parts of her by unity of Doctrine consent in Sacraments through faith are compacted together for the compleating of that Catholick body named the Catholick Church Let me dye if I would not be ashamed to be but supposed to be a Member of any Church on Earth but this or to own that Religion that is not at least sixteen hundred year standing The Church of Rome as she is now constituted is not Catholick wee know when the fire of Purgatory was first kindled it was but yesterday i'ts not Catholick the Rise and Originall of many of their doctrinal points known and those upstart Opinions now in England those Phanatick Principles and Heretical Tenets taught by Ioan the Spinster Dick the Weaver and Robin the Taylour are not Catholick The Well of Knowledge is deep and they have nothing to draw how can they get living waters they are ever learning and never able to come to the knowledge of the truth But let them alone they be blind leaders of the blind and if the blind lead the blind both shall fall into the ditch Matth. 15.14 Quest. 11. Whether the Elect only be the true Members of the Church Before this question be directly answered it is expedient to premise these three distinctions 1. of the Church 2. of the persons 3. of judgement 1. Of the Church here we must call to mind that division above made of the Church visible and invisible That wicked men Hypocrites c. are members of the visible Church in common with the Elect is not to be denied The invisible Church is here meant a distinction the Church of Rome cannot well digest called the Church of the first born Heb 12.23 2. Of Persons there are some that are in the Church by outward Profession and because they hear the word own Christ receive the Sacraments may and must pass for Members Others are in it by inward resignation in giving up their hearts to God called a reasonable service Rom. 12.1 3. Of Judgement there is a judgement of Gods decree by which he knows who are his and there is a judgement of humane charity By the former we know none so as to point him out and he that holds one or more of fundamental truths untill he be cast out must be judged a Member of the Church Yet those only that are by the decree elected and called are only members of the Church For 1. The Elect draw only life and nourishment from Christ they commonly act faith the other are barren branches and though upon yet not properly of his body It is the heart alone of the Elected and Called that will open and entertain Christ Ioh. 15. 2. It is they alone that are established and builded upon him he is the Rock they stand by while the other chooseth a sandy foundation sticks possibly at his profession imagining that will save him their house shall stand when the others are falling and they under them Christ shall laugh at the one and mock when their fear cometh but rejoyce over the other with singing to behold them cloathed upon 3. The Elect only are to their power obedient to him they are his sheep only that hear his voice and by this it appears that they follow him they will go with him from a feast to the garden from that to the Crosse from that to the Grave They will contend earnestly for the Faith once given them were it unto blood the other will forsake him and love their lives better then to die 4. They only truly and cordially honour him O how pretious is Christ to such as believe they that name his name in this society depart from all iniquity others draw but nigh him with their lips they draw out their souls to him for his goodness sake their sheaves to the hungry for his mercies sake they bow the knee and their tongues confess him the other bows and with their lips mocks him the oâ—e puts his soul in his hand to rule it the other puts a reed in his hand to bear it he says Lift thou up the light of thy countenance upon me and the other covers him with a vail strikes him saying Prophesie who smites thee 5. They are the only persons that are called justified and glorified by him one that is truly a Member of Christs body must not be supposed to be eternally separated from his glory it s the dead branches only that are cut down and burned such as draw sap and bring forth fruit these shall not be fuel for that everlasting fire the Hypocrites may Prophesie in his name and cast out devils and the devils know them yet Christ shall acknowledge he nere knew them the devils may come out of the possessed and depart at their call and they shall go with the devils and depart at his command I would not have it here thought that the perfection of the Saints is intended or that before the Elect are effectually called this is demonstrated or that it is sufficient for a Christian to say he is of this invisible
consequence these believers have a union among themselves by which they are constituted a Church for in that union of which more shall be spoken afterwards that they have among themselves and that conjunction that they have with Christ consâ—sts the formality of their so being Let the world or reprobate be doing what they please they are doing good works which God hath ordained they should walk in knowing that they are created in Christ Jesus for that very end and purpose Ephesians 2.10 As Mathew was called from the receipt of custome so God by his word calls this elected company from all other and they denying all ungodlinesse and worldly lusts live soberly towards themselves righteously towards their neighbours and holily towards God Titus 2.12 doing for him suffering for him and by all opportunities bringing glory to his name which brings us to the last branch of our discription viz. 4. The finall cause which is twofold either the principall for the bringing of glory to his own name or subordinate for to give them eternall life these two are not separated in the decree and therefore I shall not separate them in paper for he purposes to get glory to his name by in with and through their salvation whom he prodestinates he calls and whom he calls he justifies whom he justifies he glorifies so that the Churches salvation was the very designe and end of Gods contrivances purposes decrees undertakings since and before the foundation of the world and that out of all nations kindreds tongues and people he might have some to praise his name and stand about his throne Revelaions 7.9 For this end even for this was Christ born and for this end he came into the world for this end did the Apostles preach to the world nay for this end did God create the world for this end he preserveth the world and for this end he shall put an end to the world This world shall remain no longer at least as to its Physicall use then this glorious company is gathering together when they are all met then Christ himself resignes the kingdom of his Mediatorship and delivers up the power that is called authority into the hands of the Father 1. Corinthians 15.24 That of omnipotency being inseparable from the Godhead he still retains and shall present those called and sanctified ones as worthy to sit with him in his throne as he sits with the Father upon his throne Revelations 3.8 Then Adam shall see all his Grandchildren the sons of Enos together And Abraham all his faithfull seed Job shall see his Children Moses his true Israelites Aaron his spirituall posterity Then shall John the Baptist see his penitents Peter his converts Paul his followers the prophets of the Lord see all the Lords people Then shal the Angles see their Wards God all his sons and Christ all his members What a glorious appearance will there be what a ravishing heavenly Quire what an Anthem shall there harmoniously be sung when the gates of Heaven shall as it were be shut their being no more to enter and these be made welcome by the mutual admirable and ineffable embracements of God and Christ me thinks I see Christ and his believers like Joseph and Benjamin falling upon each others necks not weeping but shouting for joy and what will the Cherubines and Seraphines those ministers of God who pitched their Tents about the Saints think and say when the glorious company of the Apostles the goodly fellowship of the prophets the whole Army of Martyrs the holy Church throughout all the world with palmes in their hands and crowns on their heads going to fill those seats prepared for them and to raign as Kings with the Lamb for ever and ever Hallelujah Hallelujah Further this holy Church is usually divided into the Church Triumphant and Church Militant First Triumphant the Prophets do they live that is on earth for ever no they are gone to Heaven before us they have run their race and finished their course and they are gone to receive yea they have already obtained their Crown 2 Timothy 4.7 They have been called they have fought they have conquered and now they triumph They have suffered they have laboured they hoped and now they have received their inheritance They have run and have not been wearied they have heard and never doubted they have waited and never discontented and now they have received the kingdome promised Secondly Militant some part of the Church is yet upon the earth there is a party yet singhing praying watching against spiritual wickednesse in high places And yet these two are but one Church differing as one part of an Army that has conquered routed and shouted doth from another party yet in the valley fighting striving and contending Again this Militant Church that is yet under the crosse and fighting against Principalities and Powers is either invisible or visible First Invisible and this comprehends the whole number of them who are not onely outwardly called but inwardly qualified for Heaven they have true faith that none can see they have that new name that none knowes but he that hath it Revelations 2.17 They are redeemed from among men though they dwell with them and are become the first fruits unto God and to the Lamb Revelations 14.4 Their bodyes are Temples of the holy Ghost and from the altar of their broken hearts they are offering Sacrifices to God alway these are they whose names are in the Book of life Revelations 20.12 known onely to him that knoweth all things yea the hidden things of the heart Secondly Visible and this comprehends those who are outwardly called to the Lambs Supper by the sounding of the Gospel in their ears and own it in their profession believes what the word holds out and embrace the Sacraments it commands expecting salvation from Christ the substance of the Law and Prophets that Christ hath ascended up on high and led Captivity Captive having received gifts for men that he might give gifts to men Ephesians 48. which gift of God through Jesus Christ he hopes shall lead him to eternal life Romans 6.23 Now this visible Church is either personall or nationall First personall and so it signifies one that professeth the most holy faith disowning all Heathenish and Jewish worship so far as it is abolished desiring to dye as for the present he lives in that Faith given to the Saints and so every particular Christian is a personal Church and in that individuality is the Lambs Spouse Secondly National and so it comprehends all Believers living in such a Country Place or Province holding up the profession of the Gospel by holy Laws as a City set upon a Hill that they that are like to turn into the flocks of the companions may know whether to turn and sets up the light of the Gospel that all may know what God it is that they worship and may learn by their order to believe in the same Christ. To this kind
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
do all this viz. to ordain Bishops and Elders because he himself had the power given unto him by the laying on of the hands of the Presbytery 1 Tim. 4 14. at which Ordination or laying on of hands Paul had his hand upon Timothy's head with the Priests or Presbyters 2 Tim. 4.6 suitable to the practice of the Church of God unto this day where there are Clergy-men or Presbyters and these with the Bishop or Superintendent ordain Ministers by Prayer and using the Ceremony of laying on of hands in that time the Bishop laying on first as chief and by that Ordination they have power to ordain others and they others to keep up the Apostolical Succession in the authoritative way of teaching Now let us go to the Church of Ephesus and ask those Elders or Presbyters that were in every City what power and Authority they have to dispense the Word and Sacraments c Since there is a Church constituted by what Authority therefore do you you you The Answer will be I had it from such a one he from him and he from him and he from him and he from such a one and he from Timothy and he from the Presbytery where Paul was present But now we call to mind What Authority had Paul to ordain for Christ ordained none but his Disciples could Paul therefore give that Power to another which he never had himself Is not Paul in this irregular presuming to ordain Timothy a Church-officer he having no such power given unto him by Christ For the understanding of this cast your eye upon Acts 13.1 2. in which place we finde that after Saul or Paul hath given good experience of the truth of his conversion for the Church was at first afraid of him Acts 9.26 we finde a meeting of the Church of Antioch and as they were ministring to the Lord or exercising their Ministry let it be in preaching and praying for the Text will hold it out the holy Ghost calls saying Separate me Barnabas and Saul for the work whereunto I have called them And when they had fasted and prayed and laid their hands on them they sent them away c. These two were called before by God for the Work of the Ministry that the holy Ghost witnesseth in these words for the work whereunto I have called them In a word qualified they were for that work and of their Abilities the Church had sufficient experience but now that that order might not be subverted which in the Church by Christ and his Apostles had been constituted Separation that is a solemn setting of them apart from all other Members by constituting them Church-officers is required by the holy Ghost that in their going thorow the World they might have power to constitute others and also be looked upon by the Church as men sent of God in an authoritative way for preaching of the Word delivering the Sacraments and exercising the power of the Keys not onely by their inward Qualification but by external Ordination that Law being established When a gifted-Brother who boasts of an inward Call can give as good testimony to the Church as Paul is able to do touching his power none but beasts will move their tongues against them and when they can shew their Abilities to the Church to be deserving I dare promise to any that they may have Ordination which Paul though I suppose as well qualified as they after trial received and had and that by especial order the Church it seems being backward by reason of his former being a persecutor and desirous of further trial from God to prevent irregularity or any breach though in so eminently a gifted person of that Law which Christ had appointed in his Church Thus Timothy can make good his Ordination to be Apostolical in each part Bring this line down again By the Ministers and Prophets of Antioch was Paul ordained he ordains Timothy and Timothy again gave this power to other faithfull men sometimes ordaining them Deacons and sometimes Priests and so throughout the famous Church of Ephesus though afterward it languished Rev. 2.9 and whether Timothy be the Angel that that Epistle is sent unto is uncertain but certain that all the Presbyters and Deacons in the Church of Ephesus are able to produce their power as Church-officers from the Apostles who were as before was said the Masters of our Israel and he that would be owned a Church-officer shall be owned by me producing his power from them or deducing that power from them to himself according to that Apostolical way constituted in the Church of Christ and in all the Churches of the Saints But of Ordination by Gods help we shall speak more at large when we come to that Ordinance in particular For the present know that by this succession of Ministers Priests or Bishops were the Hereticks known from Catholicks the antients knew no other division in the Church and whence they derived their power to administer the seales by putting them to show their succession from the Apostles who instituted the way of Ordination to be a standing Ordinance for ever in the Church Thus Ireneus confuted Valentinus Cerdon and Marcion we are able saith he to reckon up those that were appointed Bishops by the Apostles in their severall Churches unto our time he then reckons up such as succeeded Peter and Paul in the Church of Rome to them succeeded Linus who sat eleven years in that Chair to him succeeded Cletus who sat twelve years to him Clemens who sat nine years c. By this Ordination which from the Apostles is received in the Church the publishing of the faith hath come even to us which being able to show consundimus omnes cos qui quâ—quo modo vel per suam placentiam c. we put to silence all that through vaine glory or ignorance broach new Doctrin in the Church for none of the Hereticks can derive their succession from the Apostles nor show how their doctrines were received by tradition from them And indeed the rise both Old and New Hereticks and the time that they were first received and oftentimes the first broacher or Authour of them is known The Doctrine of the Nicholaitans was not for 50. Years after Christ. The Menandrians for 68. The Ebionites in the year 71. were first heard to preach their Doctrine the Millenaries or Fifth Monarchy men did frame theirs An. 108. The Valentinians theirs An. 130. the Manicheans theirs An. 275. the Arrians theirs An. 310. this did almost drown the World The Donatists theirs An. 315. the Photinians theirs An. 350. the Macedenians theirs An. 360. the Pelagians theirs An. 415. the Eutycheans their An. 447 with an infinite number more The Ananabaptists first broke out An. 1520. the wildest Hereticks of all that had gone before them The Ubiquitaries An. 1580. the Arminians An. 1612. All these having their Rise in the Church from their several Patriots after the Apostles had confirmed and declaâ—ed
Church of England is a true Church as it is now constituted her Doctrine being pure she holds nothing nor injoyns nothing upon her members in matters of salvation by way of precept neither doth she add to nor take any thing from the nature of the Sacraments that the Lord Christ hath left behinde him in the Church by way of practice she doth and may injoyn and she hath power to ordain several Ceremonies to be performed in the receiving of them which in themselves being not contrary to the Scriptures nor taught by her as necessary for salvation urged only as edifying for their meaning and decent for the service performing her Members may and they do give her all due obedience and their obedience is justifiable You need not here be put in minde of that caution formerly given viz. not to take manners for doctrine it is a high errour to conceit the vertue power efficacy of an Ordinance to consist in or depend upon the goodness of him that doth administer the same A prophane person a known Swearer may purely dispense the Sacraments for that lies not as God forbid it did in the purity of any mans conversation but in the pure adhering to our Lords Institution The pure preaching of the word hangeth not upon the purity of him that speaketh but in the purity of the word spoken of The purity of Doctrine lies in the agreement of it unto Scripture and not in the agreement of a mans life unto the word if so how many had Christ converted what multitudes of people had Paul brought to the knowledge of the truth more then he did The same Doctrine teacheth the Reformed Churches and the Church of England Art 26. To conclude this Chapter in all Instituted Ordinances it is neither Pauls goodness nor Apollo's graces nor Iudas's wickednesse that is the cause of the plants fruitfulness or barrenness from the grace of God must we look to receive the promised reward 1 Cor. 3.7 In natural as in prayer sometimes it may be otherwise Iames 5.16 CHAP. II. Of the Scriptures COL 3.16 Let the word of Christ dwell in you richly in all wisdom teaching and admonishing one another in Psalms and Hymns and Spiritual Songs singing with grace in your hearts to the Lord. HAving viewed this beautifull heavenly and holy building for it is Gods 1 Cor. 3.9 which is as Ierusalem a City compact together we shall now behold the foundation upon which it stands The Builder of it was skilfull in all kind of cunning Work and a Fabrick of this height or altitude required a foundation suitable deep strong and sure he therefore founded it upon a Rock Matth. 16.18 by which the several parts of it stand firm the carved and polished work thereof knows no shaking the least vessell therein though earthen yet being chosen for the Masters honour knoweth no falling down by tottering The foundation of this glorious Metropolis Royal Edifice or House of God is in truth and nature but one yet since Scripture speaks of it as two we shall speak in that Language and shew you that the Church hath 1. An increated essential foundation which is that holy thing whose name is Jesus Christ the Lord Matth. 16.18 begotten before the beginning of the world it is the Lamb of God the Rock of Ages it is he that is holy harmless undefiled separate from sinners the only begotten Son of the Father who taking upon himself to deliver man did not abhor the Virgins womb it is he whose name is wonderfull Counsellor the mighty God the Prince of Peace the everlasting Son of the Father the Man who is Gods Fellow Zach. 13.17 2. A Created Doctrinal foundation this is the Law and the Prophets Ephes. 2.20 It is the word written which is profitable for Doctrine and reproof for correction and instruction in righteousness that the man or Church of God might be perfect throughly furnished unto all good works In summ it is that word that was spoken by the Fathers by the Saints by the Prophets and Apostles who were the servants of God Phil. 1.1 Of these two we may say as Ioseph said of Pharaâ—hs doubled dream Gen. 41.26 They are but one yet not one so but that the preheminence is given to the first under the notion of a Corner stone Isa. 28.16 that giving both strength to the building and directions to the Builder And indeed the Prophets and Apostles laid no new Foundation but added to that corner stone laid to their hands daily such firme Christians as they had fitted for this holy superstructure taking directions in their building from its posâ—ture for unto it all the building fuly framed together groweth unto an holy Temple in the Lord Ephes. 2. ult No foundation being laid therefore but what is united to this strengthened by this supported by this and directed by this shews that properly there is none but this Saint Paul who was a wise and excellent Master builder himself 1 Cor. 3.10 understanding there was a Church builded at Colos. a City of Phrygia the greater in the continent of Asia the lesse so called from one Phryxus a King thereof had no desire it should stand empty left the evill spirit which hath been cast out should take possession again as at this time he was like to do whether by their falling back to Paganisme and Heathnish customes again or by being taught the necessity of imbracing the doctrine or Ceremonies of Jewisme would have the Word of Christ dwell richly in them This Country of Phrygia had once in it a King named Gordius who of a Plow-man being chosen King tyed or hampered his Plow-Tacklings in such a knot that he predicted that none should untye them but he that was to be Conquerour of the World it was called Nodus Gordianus this Prophesie was fulfilled in Alexander who because he could not untye it by Art cut it asunder with his Sword and for afterward conquering the World was sirnamed the Great At this time there was among these Phrygian Colossians some that hampered their understandings by a counterfeited humility who with their dark Axiomes would have intruded upon them worshipping of Angels which knots to untye that they might be great the Apostle sends them or recommends unto them the Sword of the Spirit Let the Word of Christ dwell in you richly In this Country also was the City of Midaium where Midas the son of this Gordius lived and dwelt he as the Poets fain asked of Bacchus who was his Guest that what ever he touched might become gold his great riches was the ground of the Fable his â—ute was granted by which he turned Mountains into gold but finding that he could neither eat nor drink but Goblets and Viands of Gold he recalled his wish and by washing himselfe in the River Paâ—tâ—lus communicated that virtue to the River which afterward brought up golden sand The River that comes from the Mount Tmolus brings with it abundance of gold and
receive the seed upon good ground thus to know is only Life eternal he that thus knoweth shall no longer be called a Servant but a Brother a Sister and a Mother to Christ Iesus Matth. 12.50 SECTION II. THe next thing to be opened is to discover what it is to be well acquainted with the holy Scriptures this appears by what hath been already spoken yet for further demonstration to be acquainted with the word of Christ is 1. To know it from all other sayings of the world we are to know the very face of Scripture in the greatest croud of the wisest Sentences and know it from all the wisdom of the gravest Fathers For 1. We cannot otherwise reverence it as we ought we are to tremble at the word of God Isa. 66.2 There is such a Majesty in the word that we are to esteem the very feet of him beautifull that brings it when the voice of God soundeth in our ears if we cannot discern the Royaltie that is in it we are not like to esteem it as we ought or as God requires 2. We cannot otherwise believe it as we ought by not knowing it we may be drawn to doubt of the truth of it in discourses while men are dehorting from this or that vice or exhorting to this or that duty and intermingling either threats or promises the truth of both may be doubted either to the hardening of men in their sin or to cool their affections to the duty 2. To bear it in our mind above all other things in the world our hearts must love it above all see that our thoughts affections our desires our meditations be busied about the nature of it precepts of it promises of it and what ever we forget let us never forget his precepts Psal. 119 93. Let us make it our Companion by meditating upon it all the day ver 97. 3. To make it the Rule of our lives above all other things some walk after the ways of Ierobuam others after the counsel of the ungodly some râ—ns with a multitude to do evil others walk after their own inventions many walks after the flesh others according to the Prince of the power of the ayr the Spirit that now workeâ—h in the children of disobedience But we have a more sure word whereunto they do well that take heed as unto a light in a dark place until the day dawn and the day-star arise in your hearts 2 Pet. 1.19 And as many as walk according to this rule peace be on them and mercy Gal. 6.16 make the word therefore a Lamp unto thy feet and a light unto thy paths and then thou art acquainted with it SECTION III. WE are now to confirm the Doctrine by other places of Scripture in the doing we might muster up Legions of Arguments we shall content our selves with a few such as these viz. Among other warnings given the people of Israel there is one Deut. 11.18 to take heed that they served not other Gods Therefore ye shall lay up these words in your heart saith the Lord and in your soul â—ind them for a sign upon your hand that they may be as Frontleâ—s between your eyes and ye shall teach them your children speaking of them when thou sittest in thine house and when thou walkest by the way when thou liest down and when thou risest up and thou shalt write them upon the door posts of thine house and upon thy gates c. All which put together as laying the word up in their heart and soul teaching it their children always speaking of them it will amount to as much and hold forth the same thing the Doctrine doth We read again Deut. 31.11 12. that men women and children and the stranger that is in Israel must be gathered together That they may bear and that they may learn and fear the Lord God and observe to do all the words of the Law All sorts of persons must hear the Law learn it and observe it Also Iosh. 8.35 There was not a word of all that Moses commanded which Joshua read not before all the congregation of Israel with the women and the little ones and the strangers that were conversant among them Here the above mentioned Law is put in execution and performed by Ioshua no doubt but for the same end which the Lord commanded by Moses which was that they might learn to do accordingly The same did Iosiah 2 Kings 23.1 2. Who sent and they gathered unto him all the elders of Judah and Jerusalem And the King went up into the house of the Lord and all the men of Judah and all the inhabitants of Jerusalem with him and all the Priests and Prophets and all the people both small and great and he read in their ears all the words of the book of the Covenant so did Ezra Nehem. 8.2 3. It is a great charge in the Gospel to search the Scripture Iohn 5.39 and all as new born babes are to desire the sincere milk of the word 1 Per. 2.2 We cannot be ignorant that the man that would be blessed ought to have his delight in the Law of the Lord and in his Law doth he meditate day and night Psal. 1.2 Behold I come quickly saith Christ Blessed is he that keepeth the sayings of the Prophesse of this Book Rev. 22.7 These Laws and Precepts were never yet revoked and therefore they stâ—nd in full force and vertue signifying that it is the duty of all to have knowledge of and to be well acquainted with the word of God the Text it self seems to be Imperative Imperative praeceptionis Let nothing that is let neither Doctrine nor person whatsoever hinder the word of Christ from dwelling in you what means then the bleating of the sheep nay rather the lowing of the oxen in our ears nay rather the barking of Dogs against this Truth Beware of Digs Phil. 2. He that barks against the Scripture against the whole Scripture surely denies that Christ is come in the flesh and therefore is an Antichrist nay denies that there is a God and therefore is an Atheist For 1. It was Gods main drift purpose and intention in sending his Prophets and Ministers Rising up early and sitting up late giving precept upon precept line upon line Isa. 28.10 to have his people know his word and learn his Law 2. It was the end of Christs Incarnation and of his dwelling among men that his words might sink down into the hearts of men and possess their souls and spirits To this end was he born and for this cause he came into the world that he should bear witness to the truth Joh. 18.37 and the word of God is truth 3. It was the end of the Holy Ghost 〈◊〉 Inspiration when he inspired the Apostles in preaching and writing was it not for this that men might be saved by believing and obeying I write to you little children saith the beloved Apostle c. I write to you Fathers c. I write
spiritual conflicts which in their own nature are so unpleasing and so bitter that were it only their own Laws we should see them live more merrily in the world And what makes after Ages imbrace those Scriptures though good men should make them since they are contrary to flesh and blood and might therefore be rejected In a word a good man could not have said O earth earth earth hear the word of the Lord Jer. 22 29. if it had been his own Invention 2. Bad men did not do it the lyar the drunkard the thief the swearer would never have made Laws against lying Drunkenness stealing swearing nor have counselled men to have shunned their company nor damned themselves eternally for their so doing Since therefore neither in heaven nor in earth can there be found â—ut a Creature to be but probably supposed the Author of the Scriptures it remains therefore that the Creator must who is God blessed for ever 2. From the testimony of the Scripture it self it is apparent that God is the Author of it He that gave the Law was the same that brought Israel out of Egypt viz. the Lord God â—xod 20.2 He that commanded Iohn to write to the Churches of Asia was the first and the last Rev. 17. Thus saith the Lord Hear the word of the Lord is a usual phrase in Scripture which coâ—ld not have been said by Men or Angels had it been their own It was he that gave Moses the Law the Statutes and the Judgements for all Israel Mal. 4.4 It was God that spake by the mouth of his Holy Prophets which have been since the world began Luke 1.70 All the words that are written in that Book are his words Ier. â—0 2 What Isaiah uttered it was the Lord that spake it Isa. 1.2 what Ieremiah spake the Lord commanded Ier. 1.7 Nay what ever the holy men of God spake it was as they were moved by the Holy Ghost 2 Pet. 1.21 3. From the excellency of the matter contained in the Scripture it appears to be of God where it promiseth it goes above the power reason or invention of man as Those that do well shall shine as the stars and as the firmament nay as the Sun for ever and ever Dan. 12.3 and Matth. 13.43 The Incarnation of God a Virgin bearing a Son the resurrection of the dead all without the reach of man making Laws for the hearts of men of Kings and Princes poor and rich high and low shews that it is not of man threatening eternal death and promising eternal life both which are without the power of men and that to soul and body both which by man nor the powers of man cannot be reached unto It perswades to nothing but what is in it self good were it not commanded and disswades from nothing but what is in it self hurtfull were it not forbidden and that oftentimes without giving any reason but the will and authority of the Law-giver why must not men swear steal c. The Lord hath forbidden it The Proem to the Law is I am the Lord thy God Exod. 20.2 I am the Lord is often given as the only reason of the Law Lev. 18. 4. From the effects thereby wrought the Scripture hath wrought that upon the hearts souls and consciences of men that the writings of men and Angels could never have accomplished it fills sometimes the very souls of men so full of terrour and other times so full of comfort that were not God the Author thereof could not be effected he that is in love with sin and dark through sin it makes him to hate sin and to be in love with righteousness it hath brought the hearts and spirits of men to so much certainty that all the tortures torments and pains that men or devils could invent was not once able to make them doubt of it 5. From the scope and final end of the Scriptures it declares that God is the Author of them if any creature had been the composer of them he would in one verse or other have sought something to himself but the scope of the Scripture is purely for the glory of God the honour of God the praise of God to make men admire God to have them praise God to have them pray to God and to depend upon God and in their ways to acknowledge God It debaseth every creature in comparison of God and puts all things under the feet of God by which it is demonstrable it is from God 6. From the constant consent and declaration of the holy Catholick Church that in all Ages under and after Moses before and afteâ— the Judges before and under the Kings before and after the Captivity before Christ and in his time before the coming of the Holy Ghost and afâ—er the Apostles untill this very time hath in all Ages been consented to and looked upon as the word of God the very word of God the only word of God the holy word of God and besides this the Church hath owned no other The same Teacheth the Reformed Churches of Helvetia Article 1. of Bohem. Art 1. of Fraâ—ce Art 2. of Belg. Art 3. of Wirt Art 31. of Scot. Art 17. Quest. 2. Whether the Scripture ought to be mens only Rule There are many that pretend to new Revelations new lights walking according to and going a whoring after their own Inventions but that the Scriptures are to be our only rule these following Arguments may declare 1. It is the only infallible and unalterable Rule Many Rules and Laws have there been in the world which time hath altered and experience hath made to appear not good but the Scriptures of God remain the same no addition to them no dimunition of them to Kings and people they are now what they ever were and they shall be what for the present they are to all generations For ever O Lord thy word is setled in heaven Psal. 119.89 All other Rules have and may still deceive but this hath never deceived nor failed and is the same for ever and ever 2. The Churches of Christ had never any other Rule the word of God the Scriptures of God was ever the Rule of their Doctrine in matters of Faith The Rule of their lives in matters of fact Malachy that ends the Old Testament commands them to Remember the Law of Moses and Iohn that concludes the new pronounceth him Blessed that keepeth the Prophesie of the sayings of this Book Rev. 22.17 And whoever speaks not according to this word it is because there is no light in them Christ himself appeals to the Scriptures to be the Tryers of his Doctrine Iohn 5.39 3. They are written that they might be our Rule These things are written that we might believe that Iesus is the Christ and that believing we might have life John 20.31 We are to take heed unto this doctrine 1 Tim. 4.16 We have a more sure word of prophesie unto which we shall do well if we take heed
not under the Law have those beasts offered up fo him in sacrifice that did not chew the cud they were unpured as unclean those under the Gospel that brings not up again by meditation what they gathered by reading shall not be esteemed pure Meditation puts a boult upon the door that Sathan that gsand picklock cannot so enter to rob their treasure of knowledg 2. Walk sutably to it When Moses was in the mount with God his face shined at his comming to the people when a Christian hath been in and seen the glory of the Lord in the holy mount of the Scriptures his conversarion ought to shine in the eyes of the world he ought to bring forth the fruit of the Scriptures in a holy life Not lying but speaking the truth Ephe. 4.25 As much as in us lies living peaceably with all men Rom. 12 18. Iudging no man Matthew 7.1 Giving honour to whom honour tribute to whom tribute custome to whom custome is due Rom. 13.7 Speaking no evill of dignities not reviling the Gods nor cu sing the ruler of the people Levit. 22.28 Judg. 8. c. Putting away all bitternesse and wrath and anger and clamour and evill speaking with all malice Ephe. 9.31 But as he who hath known the mind of the Lord. 1 Cor. 2.16 He may honour all men love Brotherhood fear God honour the King 1. Pet. 2.17 Every good act is a watering of that root of grace that is planted in the soule by the word of God that it may abide and bring forth the fruit of eternal life 3. Call upon God again to blesse it to the As thou hast sought him ie his word where his Saints alwayes found him through his goodnesse so do thou raise up thy soul and beg that it might make thee perfeâ—t in every good work that he by the abundant pouring forth of the Holy Ghost might sanctifie thee through his word Ephe. 5.26 But 1. In this praise him for what thou hast learned 2. Repent for what thou hast neglected 3. Confesseth and forsake that for which thou hast been reproved 4. Remember those who to thee are recommended 4 Go about the works of thine ordinary calling chearfully it is not the end of God in publishing the Scriptures to make men idle and loyter in the earth to neglect their Families and forsake their callings as c. Follow then thy calling it is a part of his service and leave him to bring to perfection that good work which he hath begun But never forget to remember that the Scriptures are as necessary as thy dayly food SECTION III. Question Resolvd Quest. 1. Whether there be a God as it declared in Scripture Quest. 2. Whether God be a Spirit Quest. 3. Whether there be but one God Quest. 4. Whether there be three Persons in the God-head and how these Persons do agree Quest. 5. Why are Kings and Magistrates called Gods and Rebellion to be like witch craft in Scripture Quest. 6. What was that image wherein God made man and why was man created naked Quest. 7. Whether the reading of the Ceremonial Law be profitable to a Believer And whether any part of that Law be established under the Gospel Quest. 8. Why would God suffer his dearest Saints to lie under such sad afflictions as are mentioned in Scripture und whether the book of Job be a reall history Quest. 9. Whether there be a difference between the old and new Testament and why the Scriptures are called a Testament Quest. 10. Why are there some things on Scripture hard to be understood and whether the Scripture can dwell richly in those that cannot read Quest. 1. Whether there be a God as is declared in Scripture It hath been proved that all are to read the Scripture that being the will of God revealed and published to man for the right ordering of his life yet in reading some fool might say in his heart There is not a GOD and throw all aside but that there is a God appears 1. The Creation or Fabrick of the world by such a glorious building as this wherein we live such a goodly frame as our eyes behold could not but have been formed by some or other if by a creature why cannot a creature do the like now why cannot they that are displeased with this remove it and give us another who made the starry Heavens and the vaulted Roof of the whole Earâ—h to shine with such glorious light by night and by day what is his name and what is his Sons name Who hath layed the measures thereof if thou knowest who hath streched the line upon it whereupon are the foundations thereof fastned or who lay the corner Store name another besides God eris mihi magnus Apollo I shall take thee to be some great one see Rom. 1.19 20. 2. From the order that is in all the world this world is of an uniform nature this world is not a confused and disorderly heap but in all things ordered and sure were there not a God to keep all in order the Sun might often stray the Moon might withdraw her shining or get above the Stars the Stars forget their path and shine below the Moon the Heavens might not alwayes goe directly roâ—nd by ehance they might slip aside and smother men and cover the whole Earth or the beast might break out upon man and the Horse not know his Rider the Servant rebel against his Master and he that had a House might live in fear by chance harvest might fall in the spring and the spring not make haste by reason of the cold yea the Sun by some means or other might not hasten his going down The universal and constant order that we see in the world makes manifest they are acted by some superior being which is and can be onely God 3 From the variety that is in that Order wee see not onely a sweet and orderly Harmony in the Creatures but a delightfull and pleasant variety there are Stars of different magnitudes and each Star differs from another in glory there are greater and lesser lights lighter and heavier darker and brighter Clouds It is a goodly sight to see the Sun like a Bride-groom comming out of his Chamber in the East to see Flowers Herbs Grasse Plants stores of rare qualities and inimitable variety to see the Earth shining with Flowers and Heaven with Stars with the souls of the one and Beâ—sts of the other sporting in the beautifull Ayr and playing in the delightfull Rivers without the study or art of man or any other creature doth plainly show there is a God The wonderfull symmetry and proportion that is in the face of man the placeing of its parts the hanging of his Tongue the guard of the Teeth how uniform are they in all yet the variety that is in those Faces the diversity that is in those Sounds doth evidence a Diety 4. From the testimony of all Nations in the world no People so Savage
of our wants bethinking while thou art fitting thy self to go to Gods house what mercies thou wantest what grace thou lackest if patience trust hope faith knowledge ask accordingly c. 3. By calling to mind thy particular sins and sacrifice them in thy Closet or at least bind them hand and foot and let them be slain in publick never spare for their crying 4. Know that thou art to do nothing else lose not thy labour by a carelesse performing of duty seeing God hath called thee from thy ordinary employment and to be outwardly in his work only may make thee lose the reward of all Follow therefore that since thou art allowed no work besides these following 1. What is for comelinesse decency and honesty as putting on of neat and cleanly apparel 2 What is for necessity as milking of beasts dressing of meat foddering of Cattle Matth. 12.1.5 11. 3. What is for charity so Physicians and Mid-Wives may work In those cases man is not made for the Sabbath but the Sabbath was made for man People may walk a journey to Gods service and Ring Bells for Gods people Numb 10.2 3. Nay watch and Ward nay be set to secure Gods people Neh. 13.19 All these rending to the great end of keeping the Law and sanctifying Gods name SECT III. God is pleased though he be a Lord of all to give his people a reason why he would have them keep this day holy to himself let us see why it was instituted and why it is continued 1. It is Gods own property from the beginning It was his own from the first and it shall and must be his untill the last Untill the time come that the whole Church celebrates an Eternal Sabbath with himself this Sabbath shall be kept for himself 2. It is a Type of mans happinesse to everlasting Six days God gives man to work in but in the Seventh he must not work he must not think his own thoughts he must rest from sin and labour for his God shadowing out that rest that man shall enjoy from all his labour and from all sin in the new Ierusalem 3. It is beneficial to the creatures while they have a being the beasts of the earth are preserved in it and by reason of sin servants are continued to till the ground by this precept God provides well for beasts and servants that they should not be oppressed by harsh cruel or covetous mâ—sters 4. It is conâ—inued that men might keep the doctrine of the Creation more firm in their memory God having created the world and the creatures therein men might contemplate and behold the wonderful works of God and read therin Lectures of his power he beheld all his works and he saw them good when he had been six dayes in making of them he will therefore have men to see the same when they have been six dayes making use of them 5. Because of that blessing which he gave the sabbath at its first instituting he blessed the Earth and by vertue of that blessing at this day it brings forth herbs yielding seed by which man is preserved he blessed the sabbath yea and it shall be blessed that is be a means whereby man may receive by Holy Duties saving graces that he may be happy he ordained it for no good it could do himself neither is it Holy through any holiness in it but it is a time designed for the service of a Holy God in whose service onely men are blessed and by sanctifying his name this day by setting themselves apart from the world for the duties of it God sanctifies their hearts by setting them apart from the wicked by his word for the glorifying of them SECT IV. We have them amongst us that are for no sabbath at all we have those that are onely for the Jewish let us therefore see what sabbath that is which day of the seven we are under the Gospel bound to keep and sanctifie by a Holy resting from our ordinary imployment That a sabbath or one day in seven is to be kept the Scripture is clear that that sabbath kept by the Iews was the sixth day from the Creation is more then probable that the sabbath of the Christian Church is the first day of the week is easie to be defended the Jewish sabbath being changed In which defence we shall distinctly speak to these three things And 1. See that there is such a change 2. The Authors of that change 3. The reason of that change We read in several places of the Apostles going into the Iewish Synagogues on the sabbath day to preach the word of God unto the people they bearing for a time with the infirmity of the Iews kept in a publick manner both their sabbaths and their feasts Acts 13.15 Acts 20.16 yet so that they alwayes Implied some freedom gotten by Christ and therefore daily met But when as the Iews grew perverse and urged a necessity of those things then the Apostles stood to their liberty and changed the day quite and clean and wrot to the Churches not to heed the sabbath that is the seventh day from the creation for instance Col. 2.16 Let no man therefore judge you in meat or in drink or in respect of an holy day or of the New-Mooner of the sabbath dayes every thing here is Jewish which the Colossians being pressed by some to observe the Apostle would not have them be startled for meat or drink or New-Moons or sabbath days for since Christ is come these are not to be observed At the difference of meats is taken away by Christ so is the sabbaths for you must note in all the Gospel the Christains day of rest is never called the sabbath and therefore not now to be observed by them or taught unto them It is to be observed that in the body of the fourth Commandement which is onely binding in respect of its being moral for all those after Laws as not kindling fires were not written upon the mount with the finger of God on tables of stone God commands simply the seventh day to be observed speaks not of the seventhday from the creation but gives and allows men six and the seventh to be his which is done even in the Gospel by setting apart for his service one day in seven the moral Law requiring no more which seventh day the Iews in their worship make the last day of the week and by it keep the Law the Christians in their worship make it the first day of the week not contradicted by the Law God leaving himself a power to alter or not alter the day as he saw good without infringing any of those Laws which he appointed should be binding the same God therefore that spoke to the Iews on Mount Sinai for keeping of the seventh or sabbath day indifferently forbids the Colossians to observe the sabbath the sevenâ—h day from the creation stricty But shall the Colossians keep no day for the service of God shall
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
said it four times a day SECT III. Questions Resolved Quest. 1. VVHether Confirmation be a standing Ordinance in the Gospel Quest. 2. Whether the Church might not be advantaged by the râ—stâ—ring of Confirmâ—tion Quest. 1. Whether Confirmation be a standing Ordinance in the Gospel There are that defend the Ordinance now pleaded for to have ceased and coninued no longer in the Church then the giving of the Holy Ghost in that miraculous way through it yet we learn by the Scriptures that it is no more ceased upon that account then prayer though the holy Ghost was gived by that Acts 4.31 for though that miraculous way be ceased whether as to prayer or imposition of hands yet that secret and saving way is still continued to both That Confâ—rmation is a standing Ordinance â—ppears It is numbrâ—d among standing Principles Heb. 6.2 Therefore leaving the Principles of the doctrine of Christ leâ— us go on unto perfection not laying again the foundation of repentance from dead works of faith of baptismes of laying on of hâ—nds of the resurrection and of eternal jugdement Was not this Apostle a wise master bâ—ilder and will these men have him to erre in the foundation out of charity they close in to the last supposition look to all the parts of this Text and pick out one that was but for a time is faith repentance baptisme to endure always and imposition of hand for a time because we would hasten It lies upon them to produce that Teâ—t in which imposition of hands is limited or then by vertue of this Text it is to stand as a principle and remain in the world as long as faith repentance or baptisme Possibly by imposition of hands they conceit Confirmation is not here meaned so willing are men to fightâ— against the truth an opinion that riseth up against all ancient writers and modern expositors as Calvin Piscator Beza and as a learned writer sayes all interpreters agree in it except a few straglers but come let us reason together And 1. By imposition of hands the Apostle must mean something that laying on of hands was used in since he expresly mentions that Ceremony 2. There were three acts in the Apostles time at which this Ceremony was used 1. In healing of the sick Mark 6.5 Acts 28.8 2. In Ordaining Ministers Acts 13.3.1 Tim. 4.14 3. In praying for or blessing the baptized that he might receive the holy Ghost Acts 9.17 Unto which last all antiquity bears witness this of the Text is to be referred for though the holy Ghost in that miraculous way be not given by it yet Christ that will be with his ministers to the end of the world gives his spirit in a sanctifying strengthening and confirming way by using of this as well as other Ordinances which made the ancients bring their baptized to the hands of the Bishop of the place as the Apostles successor for his blessing and benediction and it seems was of that concernment that its doctrine was a chief head in the Apostles Catechisme taught here unto the Hebrews For 1. Healing of the sick cannot be the imposition here spoken of that being no Principle common to believers nor necessary doctrine to be taught such as were learning heads of Divinity the Imposition here must be of as large extent aâ— faith repentance Baptisme which the curing of the sick is not nor cannot be supposed 〈◊〉 2. By the same reason Ordination of Ministers is not solely to be the imposition here in the Text that is an act of office and not common to believers no woman must have it and every man is not a partaker Now all here in the Text is common to all the Hebrews and are principles wherein they are all as equally concerned and as general as in faith and baptâ—â—me except a place be produced wherein this impositâ—â—â— of hands is limited we must hold it to be a principle as laâ—â—e and common as the other which Ordination is not We say Ordination solely cannot here be understood yet since it is a standing Ordinance and must hold as long as baptisme that is to the end of the world also given with impsition of hands it may to this place be referred but cannot onely be understood for the reason above given 3. It follows therefore that imposition of hands here holds out that blessing or benediction that was given to Christians after their baptisme by the Apostles and by their successors that the spirit might sanctifie them all the dayes of their warfar and that they might be endued with power from above to conquer all the spiritual enemies of that faith wherein they were baptized and this being of Catholick concernment was taught the Hâ—brâ—â—w at their first coming to Christianity which benediction is called Confirmation from the effect and end of it and imposition of hands from the gesture it was given by and sometimes â—nction in regard superstition hath added Oyle to it It is to observable that the Apostle in the forementioned principles puts imposition of hands immediately after baptisme which ceremony even in practice and in all ages of the Church followed after it In the adult shortly and in Infants at the years of Puberty which according to some is about ten or twelve years of age as is fully demonstrated in one of the fore-mentioned treatises To conclude therefore imposition of hands being ranked among standing Ordinances particularly with bapâ—isme the Text must be produced that limits it or it ought to be accounted of equal extent with it and by consequence not ceased though the Apostles be fallen asleep And since Antiquity and the best modern Interpreters do hold in this place by Imposition is meaned Confirmation and since no other kind of Imposition of hands can be rationally defended they discover but their pride and arrogance or spleen or rancour that denie it Quest. 2. Whether the Church might not be Advantaged by thâ— restoring of the Confirmation What advantage would this bring unto the Church may some say We Answer Much every way For 1. It is an Ordinance of God and what Sacrifice can the Church offer that will do her more good then Obedience 1 Samuel 15.22 2. It would in a great measure prevent Apostacy we find the baptized fall from the Faith and Church both wherein they were baptized Now a solemn Protestation in the face of the Church might in a great measure bind men fâ—ster to her 3. It would silence the mouths of the Enemies of Infant-Baptisme It is usually Objected that the Infant hath no engagement to stand to its first Baptisme in regard it promised never to keep it It is true they nevâ—r promised to keep it yet hardly was there ever so prophane a wretch found that thence concluded he would not stâ—nd to his Baptisme The Church knows it is an Infant and therefore cannot speak yet being born within the Church and children of the Promise she gives them that holy washing upon
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