Churches constituted for they have no Sacraments this follows upon the former and rises morally from it where there is no Minister or authoritative Officer there can be no Sacraments they being the Seals of the Covenant of grace which is made unto believers either when they are incorporated or confirmed in the body of Christ which is the Church Ephes. 1.23 Thy are also called broad seals of heaven that of the spirit being the private by which the receiver is assured of the pardon of his sins Now to the private Christian did Christ never give the keeping of or the power of delivering those seals The People were never Lord-chancellours of these things whether singly or collectively taken therefore they cannot give nor dispence them to another Iohn the Baptist was called from God immediately to baptize so were the Apostles by Christ who Ordained none nor Baptized none but them while the Church of Christ was constituting God was pleased so to do but after the Baptists death and the Apostles call no such extraordinary acts but all must receive now that power from the hands of the Apostles by Ordination The Church may say to those men when they come to dispence the Seals Peter I know Paul I know Stephen I know Nicanor I know Timothy I know Titus I know but who are you if you say you were or are Ordained by Christ he Ordained none but his Disciples if you were Ordained by his Disciples show it by your Commission wee shal know whether Baptisme be from Heaven that we may believe or from men that we may not be mistaken in it Possibly the peoples Election and deputation is produced for this authority which is to be equally regarded as he who should come with a Commission from a mans own son for the Father to execute the power or Office of Justice of the peace which is to be scorned his Son having no power to grant such Orders or give such Offices The power of Ordination search the Scriptures was never granted to the people neither in the Old nor New testament We find indeed Micha Iudg. 17. having a House of Gods and an Ephath and a Teraphim consecrating one of his sons for a Priest though of the tribe of Ephraim of which tribe Mosâ—s spoke nothing touching the Priesthood He afterwards Consecrated a Levite to be his Priest verse 12. which was an Office peculiar to the Sons of Aaron not to the Levites in common but who gave Micha the power of consecration how can he consecrate any Priest at all this moved him vers 6. In those days there was no King in Israel but every man did what was right in his own eyes there being no Magistrate or Governour to keep the people in awe An Ephraimite may consecrate and offer Sacrifice and the Worship of God being contemned through the disorder of the times a Levite is forced to wander for a place and assume the Priesthood The want of Government was the cause of this and other evils that followed upon it The self-same cause is the reason of the irregularity that hath lately been in England touching Micha's even Peoples ordination of Priests which power was never given to him nor them In one thing Micha is to have his due applause he would have none to offer Sacrifice in his House a priestly Office before he were consecrated i.e. before he were ordained Priest he had read in the Law what Sacrifices Duties were appointed in the designation of men into that Office his Son nor the Levites not being of that line unto whom by a natural succession the Office belonged he saw a necessity of making them Priests for he must worship God and if they be Priests they must be consecrated he knows nor how or where to procure another â—â— therefore takes the Authority to himself of Consecration And truly such Priests as he made and himself that made them and the Worship they gave by him and the gods they worshipped too were suitable to each other Even such are they though in this particular worse who will offer to design or depute any to be their Priest or Minister who are not of that line to whom by a moral Succession that Office onely belongeth by their being deputed and set apart for that Office by the Sacrifice of Prayer and Supplication and with the ceremony of Imposition of Hands by those who have received that power by Apostolical Tradition Possibly he may produce his own Gifts of Holiness Utterance Aptness to teach Courage Zeal with all other Gifts that are possible to qualifie men inwardly for that Office and indeed may shew a Call from God which he supposes ought to be sufficient to testifie that his Baptism is not of men or to demonstrate that he is a man sent from God authoritatively to teach and administer the Sacraments to his Church But the Church values not those in this nature for so Paul was qualified also and Barnabas qualified and called of God for that Office yet God will have them to be constituted authoritative teachers in the sight of the Church by the Laws that were by him appointed for the Church viz. by Ordination or Imposition of hands Act. 13.3 So Stephen Nicanor Philip c. Acts 6. were men of honest report full of the Holy ghost and wisedome yet the lowest Office in the Church cannot they neither do they offer to perform in that Ordination from the Apostles Upon this ground the Church hath reason to deny their Authority and we deny that they have power to administer Sacraments the bread that they brake is not the body of Christ the cup they offer is not the Communion of the blood of Christ shed for the remission of sins they have not received this power of the Lord because not from his Apostles of causing Bread to be by faith beheld as the body of Christ nor Wine to represent the blood of Christ. In a word let us see how or when they received power from the Apostles otherwise they must passe for counterfeits and cheats and the offence so much the more hainous as it 's a counterfeiting the Great Seal of Heaven to bring Christs Spouse and her children in an errour in matters of so gâ—â—at concernment as the Seal of the Remission of their sins but she knows his hand and though they should come with never so much show of humility nay confirm their calling by miracles she is not she will not believe it Christ her Husband hath forewarned her that such should come and charged her not to heed them not follow them but shun them and avoid them 3. Should we Church those segregated Congregations as now constituted we must and are to un-Church all the Churches that now are or that ever have been in the Christian World They taught and teached the contrary they maintained and dyed for the contrary they walk Autipodos to one another there is a great diversity in their walking thus constituted as
Bread grows in and rises out of the Earth so did the body of Christ he brought it not with him from Heaven for it had its Original in the womb of the blessed virgin 2. Bread undergoeâ— much labour sown dyes quickens reaped threshed winnowed grinded kneaded baked Christ body under-went the like things It was sown in the womb of the Virgin by Devils and wicked men was he continually threshed and winowed he was grinded in the high priests hall knead in his Cross and Passion baked in the Oven of his Sepulchre and then presented upon this table as bread for his people 3. Bread is broken before it can be food for man men cannot eat whole loaves nor whole joynts it must therefore be broken into parts even so must he be broken upon the Cross in satisfying his Fathers justice before he can be compleat or perfectly made the Captain of our salvation 1 Cor. 11.24 not that properly he was broken on the Cross for that the Scripture should be fulfilled a bone of him shall not be broken Iohn 18.36 Ex. 12.46 Breaking is renting one part of a thing from another so was Christ soul rent from his body his blood rent from his flesh he was poured out like water all his bones were out of joynt his heart was like wax melted in the midst of his bowels without question then broken his bones might have been told they looked and stared upon him Psal. 22.14.17 4 â—read is common to all that are about a table none hath a propriety in it every one cuts sufficient for himself unto whom is the merits of the Lord limited have not all Saints since the Creation been feeding upon them and all that now are and all that shall be every one saying My Lord and my God and yet no scarcity nor absolute propriety but a holy Communion this was darkly represented â—y our Saviours birth what house in a City more common then an Inn and what place of an Inn more common then a stable shewing that the fowlest sinner he is ready to embrace cleanse and entertain 5. Bread naturally strengthens mans heart Psal. 104.15 hence it is called the staff of bread Isa 3.2 the main upholder of natural strength without which man would fall unto his first nothing Nothing more strengthens a drooping soul a doubting Christian then the application of the merits of Christ unto its heart by the holy Ghost with a morsel of this bread men may walk many dayes unto the mount of God 6. Bread is necessary for life so necessary that all things conducing to mans life are subordinate to it as the Reader may know by the Lords prayer if he have not forgot it or slights â—t because common Christ in us Our hope of glory is most necessary and as we know without food or bread we cannot live a natural life we ought to know without receiving of this Ordinance we have no ground to imagine that we shall live a spiritual We dayly hear men chiefly ministers complaining of their peoples Apostacy and yet since this Sacrament in its season was not presented to their faith which might be a strong means of confirming it is not to be wondered to see their people faint stagger and all for want of bread Further between the wine the outward sign and the blood of Christ the thing signified stands this proportion 1. Wine is the juice of â—he grape pressed out by the wine press so was Christ blood pressed out by the weights of his Fathers infinite justice Isa. 63.3 2. Wine comforteth the heart of man Psal. 104.15 the blood of Christ drank in faith in large spiritual draughts out of the vessel or chalice of this Ordinance with the mouth of the affections and received into the stomach of meditation will produce holy purposes and give good spirits to the languishing Christian. 3. Wine encourageth and emboldens It raiseth the spirits that are otherwise cast down and makes the Gyant himself to shout at the flight of his enemy it makes a man to forget trouble and sorrow Prov. 31.6 Ecles 19. Christs blood applied to the soul makes it exceeding bold to fight against principalities and powers it makes them that are of a fearful heart be strong saying feaâ— not Isa. 35.4 and emboldens it to come to the throne of grace Heb. 4.16 It makes the people to clap their hands and shout unto God with the voice of triumph Psal 47.1 4. Wine is of a healing nature Luke 10.34 the Samaritan poured in Wine with Oyle into the wounds of the bleeding traveller the bleeding wounds of an afflicted conscience know that the blood of Christ is of a Soveraign nature to preserve it from dying and yielding up the Ghost Rev. 22.2 From this Doctrine we may draw these inferences 1. When we see bread and wine and feel the comforts of the one and know the necessity of the other to think of Christ and the comforts to be had in his death and the necessity that lyeth upon believers to receive this Ordinance 2. To strive for a spiritual hunger in our approaching to the table of the Lord for otherwise there is no refreshment will be found at the receiving of this spiritual banquet 3. That the Church of Rome by her doctrine of transubstantiation takes away the beauty of this holy Ordinance robbing the people of the cup of the New Testament and by making or teaching that the Accidents of the Elements that is the whitness or roundness of the bread and the colour of the wine to be the sign of the body and blood of the Lord for which cause she is justly condemned by the reformed Churches SECT V THis Ordinance of the Supper is instituted to assure the penitent receiver of the remission of his sins yet all that receive it are not pardoned in regard that some receive it unworthily and their sins are not forgiven justly in as much as the condition upon which the Lord promiseth absolution for his part is not performed upon their part and because of that they are so far from having their soul eased that it is more burthened They being guilty of the body and blood of the Lord 1 Cor. 11.27 by reciving unworthily Now there are three wayes by which men receive unworthily First by not giving due reverence to the mystery in that Sacrament contained Secondly to the ends for which it was appointâ—d Thirdly to the Author by whom it was instituted 1. The Ministery in that Sacrament contained As 1. To the crucified body of Christ this presents unto us Christ and him crucifed and the same reverence or respect that we would give to Chrâ—â—â— were he visibly present with us we must give unto him represented before us by bread and wine Not that we should give it to the bread and wine but to the Person who is represented to us by them 2. All that God ever did do or that ever he promised to do for the best and dearest of his Saints is
Church for though every one that are members of the visible are not of the body of the invisible Church yet he is not of the invisible that acknowledgeth not himself a member of the visible he that hath God for his Father hath the visible Catholick Church for his only mother and must have her if he would be saved She is like the Ark of Noah as all without that was drowned so all without this is damned In the judgement of Charity we must indeed suppose that God hath his own among the heathen and by working upon them by his Spirit in an extraordinary secret and hidden way brings them unto the knowledge of his Son by which they are ingrafted into his body and so made members of the Catholick Church for as before out of it there is no salvation the reason is out of it is to be out of Christ for that is his body and to be out of Christ is to be without God and to be without him is to be without eternal life For this is eternal life to know thee to be the only true God and Iesus Christ whom thou hast sent Quest. 12. What are the marks of a true Church General notes and marks are set down by the Church of Rome whereby it is pretended that the true Catholick and Holy Church may be distinctly and perfectly known from all false Congregations or Churches as 1. Visibility 2. Antiquity 3. Durability 4. Prosperity 5. The name of a Catholick Church 6. Agreement with the ancient Church 7. It s union with the head viz. the Pope 8. Holiness of Doctrine 9. Efficacy of Doctrine 10. Holiness of life 11. The glory and power of miracles 12. The gift of Prophesie 13. The acknowledgement or confession of her enemies 14. The unhappy and unfortunate success of her enemies 15. A succession of Bishops With several others which in their own nature are either separable from the true Church or may agree to a false and may constitute a Synagogue of Satan as well as a Church of Christ for which with many other reasons they are rejected of the Reformed Churches as proper Characters of that body whereof Christ is the head that being able to consist pure holy and visible without some of them though in some points they agree to her also in that but not as essential or Characteristical and knowing also that many of them are forged by and in Rome that she may appear the better and stand the firmer in her Pontificalibus The proper and essential Characters of a true Church whereby she is differenced from all false also from the Church of Rome and which gives her her esse vivere sentire are these viz. 1. The pure dispensation of the Word Act. 2.4 Where the Word is taught in a pure manner according to the institution of it without detraction from or addition to it wherever that is taught what Christ commanded and the Gospel holds out so farre there is a pure Church and where that is mixed and mingled with mens Inventions as points of doctrine so far the Church is impure 2. The pure Administration of the Sacraments Matth. 28.19 30.1 Cor. 11.23 That Church that keeps to the institution of those Ordinances appointed as Seals of the Covenant by Christ putting nothing to them nor taking nothing from them as necessary for the making of them Seals so far that is a pure Church and where that is not done it is so far impure Some adde Church discipline but that holds out rather her well being then her being in times of persecution she hath wanted that and may want it and yet a true Church by the keeping pure of the Word and Sacraments which a visible Church cannot consist without hence we behold and look upon Ierusalem Galatia Thessalonica Corinth Colos. and once those famous Churchs of Asia though the gospel was taught in them in a glorious and a pure dispensatory way yet for the present wanting those two we eye them not nor number them among the Churches of Christ. The same teacheth the Reformed Churches of Helv. Art 14. Behem Art 8. France Art 27. Belg. 29. Ausp Art 7. Sax. Art 11. Wirtem Art 32. Swed or the 4. Cities Art 15. Sâ—ot Art 15. and of England Art 19. That Article it self is this Art 19. of the Church of England The visible Church of Christ is a Congregation of faithfull men in which the pure word is preached and the Sacraments be duly administred according to Christs Ordinance in all those things that of necessity are requisite for the same c. All which considered it follows 1. That the Church of Rome is no true Church or pure Church making the Scriptures to be imperfect for salvation without their own Tradition They will not suffer the Church to be clean through the word that Christ hath spoken The Church is only tyed to the Gospel For if an Angel from heaven teach any other Doctrine he is to be accursed by her 1 Gal. 9. With her Baptismal water she adds oyl salt and spittle as essential parts of Baptism and useth this holy Ordinance upon Bells Stocks and wood With the Sacramental wine she must mingle water of which the Lairy must not taste With her Sacramental bread she visits the sick salutes Emperors makes Procession it must be also a wafer Câ—ke and it must not be broken with both these Elements she maketh a Sacrifice for the dead and she teacheth that a Priest may give it to himself alone that the vertue or efficacy both of that and Baptism depends upon the intention of him that doth administer and yet the efficacy must not be questioned but believed and forasmuch as they are administered in Latine which the common sort may not understand they must act implicite faith 2. That those segregated Congregations in England are not true Churches The word preached by many that are not men in Sex nor Ministers in Office prayer being preached down and preaching only to be heard from men of their own principles teaching for Doctrine not Traditions but fancies blasphemies affirming the nullity of Apostolical Ordination c. The Sacraments are either abused as re-baptizing those that were baptized before making dipping necessary to that Ordinance and the Sacrament performed by a Laick person The Sacrament of the Lords Supper being either preached down altogether or grosly abused in nature It s vertue depends upon his goodness that gives it a sin to receive it with any that we conceit not to be holy or know him to be prophane though he be never admonished by them and if he were yet he is not to be eaten withal least I eat and drink damnation to my self through his sin the Elements not consecrated through which that only is an Ordinance and the body or blood of the Lord they are not consecrated for he that often attempts to do it hath no power so to do wanting Apostolical Authority viz. Ordination 3. That the
here fully presented and â—â—â—fo â—h grace favour mercy glory with all points that tend to â—â—â—ual life are here signified by bread and wine and comprized â— that one blessing Remission of sin the mercy here sealed 3. The incorporation or Union of a soul with Christ. The bread eaten is incorporated into the body of the receiver Christ accepted and received makes the believer one body with him flesh of his flesh that they are no more two distinct beings of themselves but parts of each other as the root or body of the vine and the branches 1 Iohn 15.5 4. The fellowship that believers shall receive with Christian glory drinking of wine on earth as this Ordinane shews That we shall drink with him in his Fathers Kingdom and that many shall come from the East and from the West and sit down with Abraham Isaac and Jacob in the Kingdom of Heaven of which this Ordinance is a special representation Math. 26.29 5. The necessity that lies upon men to embrace and apply the Lord Jesus he by this appears as necessâ—ry for our spiritual well-being as bread for our natural and sole being and as nature would decay without the one so grace will languish without the other 6. The perfection of the Lord Jesus he is for all necessary things held out by bread for all comfortable things represented by wine there is nothing necessary for our being nor comfortable for our well-being but Christ is that fully held out unto us in the Elements of this Ordinance 7. The Union and affection that ought to be in all the Members of Christ towards each other there are many grains of wheare goe to the making of one loaf and many grapes to the filling of one cup yet these being together without strife shew communicants should be of one heart without contention All or any of these mysteries not to be regarded reverenced or valued denotes the unworthy receiver 2. To the ends for which it was appointed of them we have spoken Sect. 2. Unto which the reader may look back 3. To the Author of whom it was instituted This hath the Lord Jesus for its Original and his precept for its receiving and if he be not regarded and reverenced by the Communicant the Communicant by him shall be reproved and condemned Now there are four sorts of Persons that put not that esteem upon Christ as they ought in reference to this Ordinance 1. The Formalist he comes either out of custome or curiosity at most it is that men say not he was away 2. The Hypocrite he brings an Alabaster boxe but no pretious Oyntment it is true he bows the knee yet puts a vail upon Christs face strikes him saying Prophesie who sâ—â—ites thee he denies Christs Omnipotence and omniscience as if he could not find out the wickedness of his heart or were not able to punish him for itâ— Luke 22.64 3. The impenitent it is not they who are invited to the Lambs Supper It is the mourning sorrowful weeping repenting soul for whom this table is covered and for whom Christ hath pardons ready sealed to comfort refresh cherish and acquit them the Communion cloth dryes onely the weeping eye and the wine onely warms and refreshes the fainting soul. The impenitent ought not to come there and if they do it is upon their own peril for Christ never called them 4. The malecontent he sins against the Author and mystery of this Ordinance with a witness Christ was a man of peace though acquainted with trouble and this Ordinance is a bond of peace and ought not to be sealed in wrath How shall he expect to have his talents frankly forgiven him in this who will not forgive his Brother his pence at his own table Christ is harmless separate from sinners and this man therefore is to keep from him this table is like that heâ—p of wheat Cant. 7.2 and therefore to be set about him with Lilies his man being a Nettle he is nigh to be plucked up and cast out Math. 22.13 SECT VI. BY that known rule of contraries it may be known who is the worthy receiver by him that understands by what hath been spoken what it is or who it is that receives it unworthily yet for further manifestation he is a worthy receiver 1. That is a discerner of the Lords body in the Sacramental Administrations Secondly of his own iniquity in its highest aggravations Thirdly of his own graces as Sacramental qualifications 1. To discern the Lords body in the Sacramental Administrations 1 Cor. 11.29 that is to discern in the Sacrament the Lords body by those outward Acts necessary to be performed by Minister and People while the Sacrament is administring Now they are of two sorts some done by the Minister and some done by the people 1. Of the Minister who hath five Acts in which by faith the Lords body and blood or the Lords himself is be discerned 1. The bread is set apart from all other bread to be a seal to the Believer of the remission of his sin other bread is appointed for the nourishing of the body this for the soul here must be discerned God the Father serâ—ing apart from all other men the Son of his eternal generation to be the Saviour of the world that is to as many as believe on his name How different is this night from all other nights says the Iew every time he eares the Passeover How different is this bread from all other bread may the Christian say when he eares this Supper How different was Christ from all other men there being none like him 1. In nature being God and man in one Person 2. In birth being born of a Virgin 3. Office being King Priest and Prophet 2. The bread is blessed that is prayer is made that that bread might be to the faithful soul the body of Christ broken for its sin and after the institution is read it becomes so here discern God the Father endowing his Son with those gifts and graces suitable to that office wherein he hath put him As 1. Wisdom 2. Understanding 3. Counsel 4. Judgement 5. Might 6. Knowledge Isa. 11.2 see also Isa. 91.1 3. The bread is broken It is not fit for food until it be in morsels In this act we most discern God the Father causing his Son to undergo the weight of his justice and dying for the sins of men that he might be a perfect Saviour 1 Cor. 11.24 4. The Minister then eateth himself he being subject to the same sins others are stands therefore in need of the same Saviour we may discern God the Father holding forth and presenting his Son to be the Saviour of all that call upon him 5. The bread is then distributed to the people and of it every one hath their portion signifying how God the Father holds forth his Son with all his grace merits benefits to every particular believer where vf this man unto whom this is presented is one 2.
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
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
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
3.10 2 External that is in body where he was like God 1 In Immortality Death was to have no dominion over him dissolution he was not to know God is Immortall and man in Immortality was like him 2 In Dominion over the creatures God gave man half his Empire to rule over Gen. 1.28 The furious Lyon the Kingly Eagle and the great Leviathan man stood in no awe of they all submitted to his Scepter The whole Creation of Beasts and Fowl was brought before him and though he was naked he feared them not and they disobeyed not him Gen. 2.20 This ushers in the second part of the question why man was created Naked For answer to which we make this brief reply 1 That but for sin this would be no more a question then it is now why men cover not their faces that was a piece or part of that perfection wherein God created him cloathing is but a cumber a toyl a labour a trouble and God made him perfectly happy 2 To admonish him of his sociable and peaceable life with his kinde God created other creatures with weapons strength to defend themselues against each other to some he gives swiftness to others craftiness to others strong and hard hides to others hard hoofes to some prickels to some sharp claws to others stings and poyson but only man is naked exposed open and free so that we see when men go to make war one upon another they deform themselves and look liker monsters then men God therefore would teach him by his being naked to live peaceably and sociably in the world 3 To Admonish him of his diligence and industry He hath given man little without him besides his skin yet Inriched the World for his use and that he might Imploy himself in some refreshing labour without trouble and do those things in the World most pleasing to himself what ever they were with the greater facility God created him naked 4 To discover the excellency of Adams perfection God did not make so beautifull a Creature to hide it in the cloud of a Woolen Silken or Linen garment he was the most beautifull of all creatures and God would have his beauty discovered As Eva was the Mother of all living I am prone to suppose she was the fairest of all her Daughters that lived and God would have her favour seen What needed cloathes to either since both were perfectly holy It was their holiness that made them not ashamod of their being naked Gen. 2.25 Quest. 7. Whether the reading of the Ceremonial Law be profitable to a Beleever Or whether any part of that Law be established under the Gospel The Law Ceremonial which consists of Types and Shadowes as Washings Shavings and Offerings of Sacrifices Shedding of blood Sprinkling c. some may think to be needlesse under the Gospel but they erre a Beleever may reap much profit by them 1 They may serve to confirm his faith in the truth of the Word by his seeing the Types fulfilled by Christ he is the Lamb of the Male kinde that must be Offered for the sins of the World He is the scape-goat that taketh the sins of men into the Wildernesse of Oblivion 2. By them we may take notice of Gods offence at sin he wil have the blood of man or of beasts to satisfie his Justice in respect of sin willing to spare men untill the Son of man come the blood of Buls and goats shall serve to the purifying of the flesh 3. By them believers may be excited to love Christ the more for freeing them from the burthen of that Law It was a yoke that the Jews were not able to bear Acts 15.10 By Christ the Believer is freed from it he is not now tyed to Ierusalem he needs not go there to worship neither need he kill his beast for Sacrifice but offering pure hands without wrath and doubring makes him accepted in the beloved 4. By that Law we see that there is but one Saviour for Jew and Gentile which may be the ground of many a fervent prayer for the Jews Conversion that they might effectually have the blood upon their hearts for the pardon of their sins whose blood typically they shed for the remmitting of their offences Poor souls whose Fathers saw his blood in the killing of their beasts yet their seed to be killed through their not believing in his blood now that it is poured forth Return O Lord to thee many thousands of Israel 5. Believers by that may see how carefull God is of his Worship in his making such strict Laws Statues and Judgements and the least of them to be fulfilled under the pain of being cut off 6. They may fear to sin the more against the gospel if it was dangerous under so dark a Ministration what now if it was death to break the Law delivered by Moses what then to sin against the Law given by Christ if these escaped not that broke the Law because they were delivered from Egypts thraldome How shall we escape if we neglect so great salvation Heb. 10.2 3. Let us not sin the more because the yoak is took from us but rejoyce always in God that made us free in Christ which calls upon us to see if by Christ we are free'd from any part of that Law or from all of it which is the second part of the Question The ground of it is the determination of that first and famous Counsell of the Church Acts 15. In which it was appointed v. 29 that the converted Gentiles should abstain from meats offered to Idols and from blood c. By reason of which precept some conclude this part of the Law to be confirmed under the gospell and by Christians to be observed But these men erre not knowing the Scriptures For the detecting of which errour we shall promise a few things touching the institution of the Law and the reason of the Law 1. Of the Institution When God had preserved himself a very small remnant in the Earth by Noahs Ark he gave to Noah and to his Sons every moving thing that liveth for meat Gen. 9.3 But flesh with the blood thereof which is the life thereof these they must not eat that is flesh with the blood in it or raw or not thorowly boyld or not throughly blooded or not throughly dressed as for haste the Israelites did 1 Sam. 14.32 33. Afterwards in the time of Moses this Law was enlarged Levit. 17.1 Prohibiting not only the eating of flesh with the blood but the blood of any manner of flesh v. 10. v. 14. so that untill Moses the not eating of blood divided from the flesh is not expressly forbidden though it might not by holy men be eaten for a reason hereafter to be shown 2. Of the reason of this Law and that is three fold Either 1. Physicall 2. Morall Or 3. Mystical 1. Physical The blood of beasts divided from the flesh eaten alone or the blood of beasts eaten
with the flesh might and doth breed bad and unwholesome humours in the body of which Noah might have been ignorant or at least would caution him against it and the Israelites we know are most of all forbidden those beasts and fouls and fishes that in their own natures do breed no good nor wholesome nourishment to the body whatever the matter was above other Countries Israel had most Lepers God suited their fare according to the nature possibly of their foyl forbidding in it selfe what might harm their healthy constitution and among other things forbid them blood or to eat flesh with the blood or flesh not well blooded as being grosse food and tending to the hurt or detriment of man 2. Morall blood might be forbidden to the Jews 1. To separate them and keep them from the practice of the Gentiles who eat and drank the blood of those Creatures they offered in Sacrifice to their false gods That Israel was a people prone to Idolatry it is known no Nation was more they might quickly learn this piece of Gentilisme which to prevent this Law might be enjoyned them 2. To dehort or keep them from cruelty to teach them by prohibiting the eating of the blood of any not greedily to thirst after the life of any Creature or of their own kind that the Jews naturally are a cruell mercilesse and hard hearted people is known by a proverb to teach them therefore to be tender of the blood wherein is the life of all Creatures how strictly doth God give a Law concerning little Birds Deut. 2.26 that they shall not take the young ones with the Dam but to let her go So they are not to seeth a Kid in his Mothers milk Deut. 23.19 which literally to understand is not absurd which shows how farre God would have his people from the very appearance of cruelty 3. Mysticall and to the Author this is Instar omnium God would have the blood not to be eaten because he would have it sprinckled and poured out upon his Altar signifying that man for his Rebeliion had forfeited his lifeto the hands of Justice for it is said Levit. 17.11 And I have given it to you an Attonement for your souls For it is the blood that maketh an Atonemen for the soul. This is the mystery that is included in the prohibiting of blood it it makes attonemeâ—t and God would have it not put to any use for food of the â—o'y for he intended to be for the use even the Atonement of the soul which might by inspiration be known even to Noah and to the Fathers before Moses since the eating purely was not exprâ—ssely forbidden till now Since Christ by his blood hath made an Attonement for the souls of men there is no use to be made of blood now in Sacrifice neither is it a Creature can be used any other way then for food it must therefore be eaten or thrown away that is upon the account oâ— conscience to throw it away haâ—h an appearance of sin nay is a sin since there is a Rule in the gospell to make all things edible good for man to be eaten some say is a sin since it is forbidden in the gosspell at a Council of the Apostles and Elders Act. 15. In that Epistle written to the Churches of Antioch but this Scripture is also wrested which to demonstrate we shall briefly view the occasion of that Epistles writing The parties written the thing written of 1. The occasion of that Epistles writing A Church being planted in Antioch by the conversion of many Gentiles to the Christian faith some Jewish Preachers yet believers taught unto them the necessity of keeping the Law of Moses Act. 15.1 if they would be saved and v. 5. this discouraged the Gentiles much from or in believing in Christ the Law being to the Iews themselves an unsupportable burâ—hen as is implyed v. 31. Paul and Barnabas dissented from such teaching maintaining that Believers were not at all tyed to Moses Law Now the Houses Churches and Pulpits of Antioch were full of disputings and arguings the Iewish Doctors teaching one thing and Paul another No small dissention was among them v. 2. At length they think of an agreement Paul and Barnabas and others some of both opinions are sent to the Church of Ierusalem to know their minds vers 2. At their arrival there is a Councel called great controversy and much disputing there was the law of Moses must be kept if they would be saved ver 5.6.7 Peter rises so great is the difference Appeals to the Councel if among them whom God appointed to Preach he had not made choice of him to Preach to the Gentiles the gospel of Christ that they might be saved from whom as if he had said I received no such commission as to preach the Law of Moses as circumcision or the like Takes God to witness that all times God had testified of his content sufficiently and was satisfyed in the Gentiles beleiving without their keeping of the Law of Moses by giving them faith and the holy Ghost vers 7.8.9 Maintains further that they tempt God that reach the contrary doctrine and hinder or may hinder the progress of the Gospell by putting on that yoake viz of the Ceremonial Law of Moses on the necks of the Disciples which neither we nor our Fathers were able to bear by which he holds forth that the law of Moses obligeth not the Church under the Gospel And therefore is to be taught by none and is any do they tempt God At this Argument the mouths of all opponents are stopped Peter had been an eye witness of our Lords death and resurrection He got a special tripled comission to feed the sheep of Christ And at Gods Appointment did preach to the Gentiles the gospel and not the Law that God had blessed his preaching by giving the Gentiles Faith and the holy Ghost Though the Law was never taught nor observed their conscience now tells them this their doctrine is not of God they remained silent no disputing no arguing more vers 10 11.12 Paul and Barnabas takeing occasion by this argument of Peters declares unto the Councel what works God had done by their preaching among the Gentiles without the observance of the Law makeing the same conclusion Implicitely that Peter made from the same Premisses viz God owning their Preaching by faith and miracles and therefore as they taught at Antioch so they teach now being both here and there guided by the infalliable Spirit of God that the Law of Moses was not to be Preached was not to be kept in the mouth of these three Witnesses guided by the Holy ghost let this truth be justified that no part of the Ceremonial Law is to be taught obliging now and by consequence eating of blood is no gospell precept v. 12. Again there is silence the whole Councel being convinced of the truth of the Arguments urged by Peter confirmed by Paul and Barnabas However being
if weak Brothers be offended at it it is forborn for the peace of the Church if it were absolutely necessary here it would never be indifferent there 3. Something is morall necessary and binding viz. to abstain from Fornication looked upon among the Gentiles as a thing of no great concernment the Corinthians though called were very guilty of it and one in a high measure 1 Cor. 5. 6. Now says the Canon It seemed good unto the Holy Ghost and to us The Holy ghost of old and new commands to abstain from fornication and it seems good to us gathered together by the Holy ghost filled and guided by the Holy ghost viz. Us Apostles Elders c. that you should abstain from meats sacrificed to Idols and from blood c. for no otherwise are we to read the words when we consider that Peter Paul Barnabas did oppose every part of the Cenial Law yet in regard that Moses is read c. it seems good to us that these things be done They are called necessary things For 1. Fornication is necessary to be abstained 1 Cor. 6.9 And 2. That of Idols if it be taken for pollution with Idols as Iames sentence is Act. 15.20 then it is absolutely necessary if it be taken for eating meats offered to Idols as the Canon of the Councill is then it is necessary secundum quid only as abstaining from blood and strangled that is they are necessary now in respect of procuring peace to the Church for the taking away of the cause of offence for again remember that three Apostles opposed every part of that Law that was given by Moses Iames found out the Medium and abstaining from things strangled and from blood is no more necessary by this Canon then not eating of meat sacrificed to Idols that that is not necessary but may be lawfully done where no offence is taken 〈◊〉 as if it were written with a Sun-beam from 1 Cor. 8. 〈◊〉 any of these three last been necessary for salvation 〈◊〉 been much disputings against them by Paul would 〈◊〉 been against it would Iames have confirmed 〈…〉 nay would not Paul here have opposed him to his 〈…〉 Paul ever have made it a thing indifferent if the Holy Ghost had made it absolutely necessary for the preseâ—◠〈◊〉 it was judged by the Apostles so to be in regard of Moses being 〈◊〉 no further obliging There is a remarkable instance for this after the breaking up of the Council Paul preaching the gospel found and took one Timotheus Acts 16.1 2 3. and circumcised him which act he strongly opposed at Antioch yet did it in 〈◊〉 not that Paul changed his judgmenâ— â—e circumcised him says the 〈◊〉 because of the Jews which were in those quarters verse 4. that all occasion of offence might be taken from them when had that determination of the Council been literally looked after Paul sinned grosly in laying a greater burthen upon the believers then any was mentioned in the Apostles cannons this declares that in regard of the Iews at that time there was a necessity in some things to eye the Law but never holding nor teaching it as necessary yet holding it in some places and at some times convenient in some part necessary for the peace of the Church particularly that no offence might be given to the Iews so desirous were they of their salvation but when the Iews remained constantly in their keeping the Law and out of stubernness still would have it observed the Apostles then and Christians at this day stood and do stand to their Christian liberty Paul will circumcise no man be offended who will Gal. 5.1 2. and Gal. 3.1 the whole body of the Ceremonial Law is preached down written down which shews that those Ceremonial decrees in the Canon of the Apostolick Council was never ordained for a standing or an eternal rule in the Church the Temple is now gone Christianity is established Peter Paul Barnabas and Iames know that God is satisfied with our believing and though for a time it seemed good to them gathered together by the Holy Ghost to keep a few of those Laws for the peace of the Church and for the ingathering of the Iews yet since they still remain offended let them so remain and for all their offence taking let us now stand fast in the liberty where with Christ hath made us free The Law is not now read the Apostles lived to see the Jews once a glorious people a royal priesthood and a holy nation rejected of God unchurched of him and they see her ceremonies all buried hear what is written by the Holy Ghost since the Iews weakness is turned to stubbernness if Peter now take part with the Iews for offending he must and is reproved before the whole Assembly and that in Antioch too Gal. 2.12 See Gal. 5.2 Behold I Paul say unto you that if ye be circumcised Christ shall profit you nothing Now he speaks out seeing the Iews are not the better for that indulgence given For I testifie again to every man that is circumcised that he is debtor to do the whole Law by Christ we are debtors to no part of the Law nay not to abstain from eating of blood Was it not Pauls Caution to the Collossians Col. 2.16 Let no man therefore judge you in meat and in drink or in respect of an holy day or of the new Moon what ever you eat or what ever you drink let no man judge you that is condemn you though it it be not according to the Law for they were a shadow of things to come but the body is of Christ blood was to be poured on the altar to make an attonement for sin but the blood of Christ is now poured forth and there ought to be no other offering for sin to be brief that blood may be eaten now under the gospel or that that decree of the Council is not binding to us in these dayes appears 1 From the rule of proportion between it and things sacrificed to idols according to the Canons of the Council they are alike unlawfull they are alike necessary they alike binding they were enjoyned by one and the self same authority but now S. Paul 1 Cor. 8. speaking of things sacrificed of idols which was one of the questions the Corinthians desired to be satisfied in from that Apostle in regard that some did eat of that meat upon their knowledge that an idol was nothing in the the world and some did not eat fearing it might be something the Apostle yeilds that though an idol be nothing in regard there is but one God and though men might eat of that meat sacrificed to them for anything was in it for neither if we eat are we the better neither if we eat not are we the worse a plain demonstration that that Law is not obliging yet he would have them to abstain not as from the Law but for the conscience of him that was offended so that
answer was Christianus sum intermittere non possum I am a Christian I must keep it and that day being commonly so called Saint John calls it so likewise as either set apart for him or instituted of him which brings us to the next thing to be considered viâ— 2. The Authors of that change The keeping of the Christian sabbath or the observing of the first day of the week for the day of rest in the Church of Christ whence was it from heaven or of men it is answered from heaven by Heavens great Trumpeter we are freed from any duty to the Jewish feasts or sabbaths from Heaven therefore doth our liberty come but whether first appointed by Gods Son or by Christs Apostles the Scripture is silent but that it was done by the spirit of God in one of them is certain We read that Christ carried forty dayes with his Disciples after his resurrection speaking of the things pertaining to the Kingdom of God What things conduced to the honour and glory of God how the Church should be ruled ordered and guided did our Saviour without question speak of there is written enough for us to believe but all that he spoke is not written Iohn 20.30 Now among those things this circumstance of time for publick worship might be treated on and spoken off Christ is Lord of the sabbath and he might remove it from the last unto the first day of the week If not changed by him then without doubt by his Apostles who were in points of such high concernment guided by the infallible spirit of God they durst not of their own accord teach any thing to any nation but what he gave them a commandement for Math. 28.18 And in this case what he spoke to them in the closet they might reveale on the house top and by their preaching administring the sacraments Laws touching gathering of collections upon the first day we are to conclude that that spirit that led them into all truth led them also to this practice and according to them in this hath the Church of Christ directly constantly holily set apart the first day of the week for the worship not by its own authority it being not in the power of the Church Men or Angels to alter the day but in him only who is Lord of it or them who are immediately and infallibly guided by the spirit sent from him but by example from the practise of the Holy Apostles this day viz. the first of the week is kept for the Lords service and because of that not unfitly called now as it was of old the Lords day as instituted by him or by his Disciples It is time to see the third thing viz. 3. The reason of the change Goâ— nâ—ver changes his will but he ofâ—en wills a change darkly it seems to be his will that a change be made in some time of the world of the circumstance of time required for his own worship in giving the Law but to come to the reason of that change from the last to the first day of the week it might be made 1. From the indifferency of the Law at the Creation God blessed the seventh day and hallowed it now while the people were in bondage it may be questioned whether the Aegyptians would suffer them to rest since they were denied three days to sacrifice God at the establishing of his Law upon the Mount Exo. 20.2453 years after the Creation before which time the doctrine of the sabbath was never written God in the Law makes it moral that men shall for ever work six dayes and the seventh day they shall rest says not precisely the seventh from the Creation but in general one day in seventh now by this the time might be changed and the Law not at all altered since mâ—n even under the Gospel gives God one in seven which is that onely the Law requires 2. From the proportion of the Law the Law of the sabbath is because God rested from his work of Creation the change might be because God the Son rested from his work of redemption God the Father sanctified the beginning of the seventh day because he then ceased working God the Son might have the dâ—wning of the first day sanctified because he then ceased suffering This is by some thoâ—ght to be darkly mean by that Text Hâ—b 47.8.9 The work of redemption was greater then that of Creation being done by the blood of God and the sabbath day being not precisely commanded on the seventh from the Creaation he that is Lord of the sabbath might command it to be kept in memorial of his resurrection which is â— new Creation unto Holiness and good works whence it might be called the Lords day 3. From the power that the Lord hath over the 〈◊〉 This might be done that we might know the Son of Man is Lord also of the sabsath Mark 2.28 He hath power over and he can say to the seventh day from the Creation Go and it goes and he can say to the first day of the week Come and it comes if the sabbath hasten to come abroad the seventh day shewing it self to be a day to be rested in he hath power to forbid its out going until to morrow he spake to his Disciples of things pertaining to the kingdom of God which are not written and the change of this might be one however the Spirit that guided the Church by the Apostles did not erre Christ having all power given unto him he gave them a power to change the day none durst presume to have altered a sabbath that had been instituted of God Laws made by him can onely be altered by him a change there was we know It must be by some that had power given them and that was the Apostles who had not the power of themselves but it was given them by one that had all power and was Lord particularly of the sabbath who bound it up in the Napkin that was about his head with the sacrifices that did attend it and left them both in a place by themselves in his sepulchre Col. 2.16 17. 4. From the change of that outward worship enjoyned by the Law the old sabbath had oblations circumcisions sacrifices washings c. All which were now to be abolished as to their outward act no circumcision now but that of the heart no sacrifice but that of prayer and praise these things being these things being removed God would also have the day removed they might dote upon those things still and to wean them from it another day is appointed and a new time set for that worship now to be per formed for though some of those parts of worship were continued after Christs death yet they were languishing dying and giving up the Ghost and in a few dayes were quite buried which though some amongst us would breath life into again and make them rise and appear in the Holy City shall never be seen to live more since
countries The power of excommunication ought to proceed from one who hath authority over that Church from which the party is excommunicated now the Pope what ever power as another Bishop he hath in his own Diocesse there is no power he can in the least lay claim to over other places They being by God put under the goverment of others over whom the Pope or Bishop of Rome hath no power and therefore cannot excommunicate Quest. 2. Whether kings ought or can be excommunicated Untill the days of Gregory the seventh Bishop of Rome the Imperial Crown was never touched with the thunder of excommunication of him it is written hic primus Imperatorem excommunicavit potestatem constituendi Imperatorem sibi arrogavit and indeed after him it was the usual practise of the Romish Bishops to extinguish the light of Imperial Majesty by disobliging subjects from their duty and allegiance to their lawfull princes by letters of excommunication Queen Eilzâ—beth of blessed memory was excommunicated by three Popes successively viz by Pius the fifth Gregory the thirteenth and Septus the fifth but that is no great wonder for her Father Henry the eight was so sentenced before her with all his protestant Children Yet of late the Popes mouth is something stopped that he seldome doomes and his arme in some measure dryed up that he cannot draw out this sword so often as formerly not because he wants will but because he wants no wit knowing that now the world is grown so wise as not to regard his threatnings However there is a generation known by the name of Presbyters or Guiless whose doctrine joyns to the popes in this touching the excommunication of Kings My â—oul never knew Treason but as our Saviour knew sin viz. by speculation only I am affrayd to see the word King and the word excommunication stand together le ts alter phrase and speake of the magistrate and in our discourse we shall unâ—e stand the cheiâ— Magistrate of Genevah since it is mantained by the Patriarch of that see It seemes neither Christian nor rational to bring magistrates under this censure For 1 Grant that the supreme magistrate might be excommunicated for any cause we should find him sentenced for no cause As â—t was a custome of the Bishop of Rome to censure Kings and Emperours at every time he took distate so these Guisels as they stand in opposition to Episcopacy haveing passion and spleen as natural to them as the faculty of breathing should at the fiâ—st supposed offence and they will ever be offended except they be highest divest majesty of its grandeur by their citations irreverent admonitions and frequent yea causeless Excommunications 2 It may open a doore for Treason and rebellion and countenance it by law to make the supreme magistrate by law no better then a Heathen and the Christian Governour no other in his dominion then the gerat Turke in his may provoke Spirits to attempt that which at this time we will not name They distinguish that they may not be mistaken that they excommunicate not the magistrate but â—he Christian cunning gamesters may not another say he kills not or rebells not against the Prince but an excommunicated person cunning executioners we have seen the sad events of such distinctions and the obâ—erver of them deserves to be civily excommunicated or banished or delivered over to the Executioner rather then he should have any opportunity of performing his desires or of uttering his mind in this particular seeing it is so destructive to all peace and order 3 The Church never could be bettered by magistrats excommunication this ordinance is appointed for the preserveing of the Church in peace and for the honour of the Gospel which ends we may know shall never be obtained by this How the Excommunications of the Emperour by the Bishops of Rome did make for these ends both the Emperours and the Popes know what quarrels underminings scandals to religon would be between the incensed King and the furious Guisel is easy to be foreseen 4 The arguments brought to defend this Papal practise are such as have no strength in them Is it not think you a neat knack of a Guisel that he can deliver the magistrate over unto Satan cast him out of the Church as a rotten member and all his subjects must be made behold him no better then a meere Heathen and yet not hurt the magistrate at all nor rob him of that majesty which officially is in him The story of King Uzziah is brought in to Justify their practise mentioned 2 Chro. 26.18 but when the sequele of that History is observed they will find it farre different from Judicial excommunication his being cut off from the house of the Lord was for his leprosie no leper being admitted thereunto and indeed by this Instance it is discovered what was said before for by reason of his naturall leprosie he was not only debarred the house of the Lord but also deposed from his throne which act indeed the Pref. might and we have cause to suspect would do when they have judicially excommunicated the magistrates so that by this meanes they would procure to themselves the power of pulling down one and setting up another That passage of Ambrose toward the Emperour Thedosius is much talked of but when all parts of it are considered it was nothing lesse then Pres. Excommunication That distinction of the Magistrates being but a man is worthily to be delivered over unto Satan he is more then a man We read that he is worth ten thousand mâ—n 2. Sam. 18.3 and when in Scripture it can be produced that 2 wicked Saul and idolattous Iereboam a Murtheâ—ous Manasseth or ungodly Iehoahaz undergoing the 〈◊〉 of the Church of the Iewes they shall have liberty 〈◊〉 against wicked magistrates the Church of the 〈◊〉 otherwise the distinction of good and bad 〈◊〉 amounts to nothing Saul was a wicked Prince but we ought to look upon him as the Lords annoynted and in that regard fear to touch his person or smite him with the tongues Saul must be untouched because he is King must be reviled made a Heathen nay possibly murthered because he is Saul say rebells Now which shall we follow God or man It is true excommunication is an ordinance of God so is the shedding of the blood of them who hath shed blood Gen. 9.6 Why was not Saul put to death then slaying the Lords Priests Kings are in Scripture looked upon with a watchfull eye by God that none harm them is not Saul a prophane wretch a notorious murtherer one forsaken of God Yet who can stretch forth there hand against him and be guiltlesse 2 Sam. 26.9 And though they should deserve stripes yet they are not to be stricken for equity Prov. 17.26 for against him there is no rising up Prov. 30.31 yea who ought to say what doest thou Eccle. 8.4 not excluding a just reproof or admonition for so John the Baptist reproved Herod
Saviour of the world Acts 2.38 c. 5. To represent our Union with him and our Communion each with other bread and wine becomes flesh in us and of us and blood of our blood Christ received by faith becomes flesh of our flesh and bone of our bone we are made spiritually and mystically one body with him Eph. 5.30 And as the Catholick Church believes the remission of sins so she holds out the Communion of Saints of which the Sacraments are lively types tokens symbols and signs 1 Cor. 10.17 In a word the Sacraments to our understandings are as it were glasses darkly to behold Christ Gal. 3.1 To our memories they are as Monuments to make us remember Christ Luke 22.19 To our assurance they are as seals confirming us of our interest in Christ Rom. 4 11. SECT III. THe parts of a Sacrament are these two viz. the sign and the thing signified 1. The sign that is the outward visible and natural Element sanctified and set apart by God the onely Lawgiver to the Church to be used in that ordinance for such an end and purpose Thus water and bread and wine are appointed and instituted to be memorials representations tokens signs and Elements in the Sacraments of the Gospel as circumcision and the Paschal Lamb were of the Law Iohn 1.33 1 Cor. 11.23 2. The thing signified that is the inward invisible and spiritual thing which is mystically reprsented to the faithful receiver by the natural Element thereunto sanctified and set apart which is Christ who in presenting of the Elements is proffered and in the receiving of them is applied by the believer for his own good and comfort How grosly doth the Church of Rome oppose the very being of a Sacrament in their transubstantiation for if the very body and blood of Christ which is the thing signified by the bread and wine in the Sacrament of the supper be received by the Communicant then where is the sign the outward and visible which must necassarily be in this Ordinance if they say as they do that the figure and colour of the Cake is the sign my faith must be pardoned in that particular until it be shewn that the whiteness or roundness of the wafer or bread was appointed to be the sign by him that hath the sole power to give the thing signified Between the sign and the thing signified in the Sacraments there is a certain harmony and sweet similitude proportion how aptly did the circumcision of the flesh represent to the Iews the circumcision of the soul heart or mind Deut. 10.6 and the Paschal Lamb that Lamb of God whose blood being upon their hearts saves them from the destroying Angel What a Holy harmony is there between a Christians being washed with water in the name of the sacred Trinity and the blood of Jesus which washeth us from all our sins 1 Iohn 1.7 and being washed with baptismal water for our natural and outward impurity we ought to cleanse our selves from all filthiness of the flesh and spirit 2 Cor. 7.1 The like of the other Sacrament which shall be discovered in due time Now when the Church of Rome shall finde out so exact a proportion between that which they call the sign in the supper and the thing signified they may bring possibly a true Catholick one step nearer her then for the present probably he may be we â—â—y but a step for admit the proportion be never so exact yet if the sign be not instituted it can never be a memorial of the thing signified SECT IV. VVE have them that would make the Sacraments fewer in number then God hath commanded and there are some that have made moreâ— then he hath approved Two there are no more no less viz baptisme and the Lords supper which must be observed For the observation of these we have promises and precepts Mark 16.16 Matth. 3.11 Acts 2.38 Luke 22.18 The Jewish Church had ordinary but two viz Circumcision by which they were visibly entered into the Church and Sacramentally born againâ— to this our baptisme Answers and the Paschal by which they were nourished in that Church into which by circumcision they were admitted to this our Lords supper Answers And as a man is but once born though often fed so he is but once a receiver of that Sacrament of baptisme yet ought to be a frequent partaker of that of the supper We say Ordinary the Iews had but two for that Manna from Heaven and water out of the rock were extraordinary and but for a time during Israels abode in the wilderness We need but to be born in Christ and then continue in him which is accomplished by these two without any other By baptisme we put on Christ as a garment Gal. 3.27 and by the supper we feed upon him as meat Luke 22.19 having therefore food and raiment by these Sacraments we ought to be content To all this consent the reformed Churches of Helv. Art 19.20 of Basil Art 5. of Bohem Art 11. of France Art 34. of Belg Art 33. of Sax. Art 12. of Wâ—râ— Art 9. of the four Cities Art 16. of Irel. Art 85 86. of Scotland Art 21. of England Art 25. The Article it self is this Art 25. of the Church of England Sacraments ordained of Christ be not onely badges or tokens of Christian mens profession but rather they be certain sure witnesses and effectual signs of grace and Gods good will toward us by which he doth work invisibly in us and not onely quicken but also strengthen our Faith in him c. SECT V. Questions resolved Quest. 1. VVHether those five Sacraments added by the Church of Rome be Sacraments Quest. 2. Whether the effect of the Sacraments depend upon the worthinesse of the Minister Quest. 3. Whether the Sacraments differ from the Scriptures Quest. 4. Whether the Sacraments of the old differ from those of the New Testament Quest. 5. Whether two Sacraments be sufficient under the Gospel Quest. 1. Whether those five Sacraments added by the Church of Rome be Sacraments God unto his People under the Law gave two Sacraments as signs and tokens of his good will and favour to them the contemners or neglecters whereof were in danger of the Judgement viz. Circumcision and the Paschal he hath also given to his Saints under the Gospel Baptism and the Supper as Sacraments or means to hold forth Christ and him crucified Unto these two Româ— hath added five more which are these 1. Confirmation or Laying on of hands 2. Pennance or satisfaction for sin committed 3. Orders or ordination before the work of the Ministery be assumed 4. Matrimony 5. Extreame Unction or the anointing of the sick with oyle before he depart But none of these are Sacraments for 1. None of them was instituted by Christ for such an end Let all the Gospel be searched and we shall find non of these instituted and sanctified to be as means for the applying of the merits of Christs
form of the institution of the Sacraments is not conditional that is the word to baptize in the name of the Father c. according to the institution is effectual to be a declarative sign of the baptizeds interest in the Father though the parties life be not exemplary Holy in regard it is not annexed to that precept which it should have been had the ordinance depended upon it So in the Sacrament of the Lords supper he that is a receiver of the bread and wine conscecrated sanctified and set a part as in the Gospel receives the body and the blood of Christ in as effectual a manner when the Minister is prophane as when he is Holy holiness in the Officer being not a condition required for the consecration And therefore as some said Now see to thine own house David we say Look to thine own faith O Christian. 5. It is against the judgement of all reformed Churches In those Articles above mentioned and of the Church of England Art 26. the Art it self is this Art 26. of the Church of England Although in the visible Church the evil be ever be mingled with the good and sometime the evil have chief authority in the Ministration of the word and Sacraments yet for as much as they do not the same in their own name but in Christs and Minister by his commission and authority we may use their Ministry both in hearing of the word of God and in receiving of the Sacraments neither is the effect of Christs Ordinance taken away by their wickedness nor the grace of Gods gifts diminished from such as by faith and rightly do receive the Sacraments Ministred unto them which be effectual because of Christs institution and promise although they be Ministred by evil men Nevertheless it appertaineth to the discipline of the Church that enquiry be made of evil Ministers c. Quest. 3. Whether the Sacraments differ from the Scriptures This is not positively determined since in some things there is a difference and in other things no difference we shall therefore in a few words discover both these beginning with their difference which consists 1. In that the word is preached delivered opened unto all the Sacraments given onely to the faithful 2. The word hath the priority of order that ever going before the Sacraments they alwayes coming after it 3. The word begets and creates faith the Sacraments nourish faith and make it to grow 4 The word is received by the ear the Sacraments by other senses 5. The word is simply and ordinarily necessary for salvation and sufficient without the Sacraments to sanctifie the soul the Sacraments are not simply necessary for life and their efficacy depends upon the word the want of the Sacraments is not damning but the contempt or neglect of them Again The word and the Sacraments differ not but agree and are one 1. In their Author God is the Author of them both he spoke the word and instituted the Sacraments 2. In their instrument by which they are both effectual that is the Holy Ghost he makes both the one and the other to be effectual unto salvation 3. In their Object both of them are for men onely and for their glory 4. In their subjects both of them hold out Christ with all his merits purchasing and proffering pardon 5. In their end both of them are designed for the glory of Christ and salvation of the elect Quest. 4. Whether the Sacraments of the Old differ from those of the New Testament As before this is not directly to be Answered they differing and not differing in some points they differ 1. In the matter and quality of their signs theirs was a cutting off the foreskin and in eating of a Lamb ours are bread and wine 2. In some external rites and ceremonies they were to circumcise precisely the eight day and eat their Lamb at such a time of the year ours are tyed to no time to no place 3. In the easiness of the duties compare our baptisme to their bloody Circumcision and we shall be brought to bless God for our freedom 4. In their duration the Sacraments of the Old were but to endure for a season but those of the New Testament are not to be altered while the world endures They agree and are one 1. In their give Christ the only Law-giver to the Church instituted both the one and the other 2. In their signification what baptisme signifieth now Circumcision signified regeneration or a being born again and was by both held forth Christ was signified by their Lamb so he is by our bread 3. In their application they received theirs by faith and our Sacraments are applied by the same grace 4. In their end or effect the invisible grace goodness and mercy of God were represented both to them and us in the external and visible signs Quest. 5. Whether two Sacraments be sufficient under the Gospel The Church of Rome maintains the necessity of seven not to stand upon the mystery and perfection of the number she teaches their necessity upon this ground viz. There are seven things she accounts necessary for preserving the natural life of man and therefore there must be seven things to preserve the spiritual life of a Christian. 1. It is necessary that there be a birth that 's baptisme 2. That there be a grouth that 's Confirmation 3. That he receive food that is the Lords supper 4. That he receive Physick that is pennance 5. That he receive Cordials that is exteame Unction 6. That he be governed by Laws that is Order 7. That he multiply in a lawful way that is Marriage Unto which they might have added a thousand more some of these being necessary for mans well being only and so are shoos and stockings hat fire houses c. but passing these over we defend that two Sacraments are sufficient under the Gospel 1. The Scripture that contains all thing necessary for salvation binds us to no more mentions of no more if more had been necessary would not Christ have told us given us the Element and the form and promise of it all which are necessary unto Sacraments but not a syllable of any of these more then unto two therefore there are no more necessary 2. Two Sacraments were sufficient for the Iews to uphold them in the faith of the promises viz Circumcision and the Paschal Lamb. Unto which now answers baptisme and the supper therefore they are sufficient for us For 1. God shewed as great a care over them as us 2. They were as dear to him as we are 3. They were as subject to frailty as we are 3. Two Sacraments are sufficient to all spiritual mercies a believer can ask for and hope for They seal testifie assure and represent Adoption Justification Regeneration Consolation and Eternal Salvation and what more would a Christian require CHAP. II. Of Baptisme HAving spoken briefly of the Sacraments in general we come
onely dipping but sprinkling or any other kind of washing as hath been before discovered To limit therefore the Ordinance of Dipping is to diminish the very sence and meaning of that Word 〈◊〉 by God to express that Ordinance which is a wrong both to him and the sence of the word 2. The word Baptize is used in Scripture where the word Dipping cannot nor ought not to be understood 1 Cor. 10.2 And were all baptized unto Moses in the Cloud and in the Sea Now let the History of the Iewes passing though the red Sea be observed and it will be found that not a man of Israel was dipped in either Some drops out of the Clouds might and questionless did fall upon the Tribes in going through the red Sea but that they were dipped in the cloud is non-sence to affirm in reason or that they were dipped in the Sea is false to affirm in History 3. The word baptize is used in Scripture where it were inconvenient to understand the word Dipped Acts 16.33 Acts 8.38 At this time this Sacrament was performed in haste and with all possible speed and the Eunuch as soon as baptized goes on his way rejoycing Now Dipping requires deliberation and provision both before and after to put off clothes to put on fresh cloths both for the baptizer and the baptized requires that which for this time cannot with conveniency be granted either for the one or the other 4. The word Baptize joyned with the word River doth not necessary imply dipping in Scripture and we find the word Baptize spoken of and no River mentioned in the Gospel Matth. 3.6 Iohn 3. â—3 Act. 16.33 Acts. 10.48 Act. 8.36 That place Matth. 3.6 And Iesus when he was baptized went up straight way out of the water holds not forth Dipping necessarily but rather that our Saviour was not baptized in Harvest For in Harvest Jordan overfloweth all his banks Ios 3.15 at that time being much dried up Iohn and Christ both might be truly said to go down to the water and to come from or out of the water without lying dipped over head and ears in it and without carrying either for dry cloaths or dry shirt we find him immediately driven to the wilderness Mark 1.12 and I am prone to suppose that it had not been very healthy for Iohn to have stood up to the middle in water so long a time and so much together as the multitude of the baptized would require if dipping must be necessarily understood in his Baptisme And what though Iohn also was baptizing in Enon because there was much water Iohn 3.23 In the Original it is many waters being a convenient place in respect water was not every where to be had where he and his Disciples might in several places baptize those multitudes that came to be baptized which possibly in other places particularly at Iordan could not so easily be done Besides there is a great difference between many waters or much water and deep water or a river of water none of which in Scripture is spoken of concerning AEnon so that dipping is not necessary to be seen or heard felt or understood about Salim and therefore cannot stand without something else to hold it up which is that grand errour that baptisme signifies onely dipping 5. If dipping had been essential to to the Sacrament that is that none ought to have been held as baptized without being plunged in a river without Question the Holy Ghost would in some place or other have told us of it and not to have left us a word of a large signification the spirit of God that leads us into all truth would have informed us in so necessary a point of doctrine in no place is there so much as a breathing for dipping yet we have sweet breathings of the spirit for that of sprinckling both in the Old and New Testament For 1. It is the usual sign of signification under the Law when things are hallowed or persons to be set apart for Gods service it was done with blood sprinkling Levit. 16.14 Levit. 4.6 Heb. 9.13 14. 2. It is a Gospel promise I will sprinckle clean water upon you and ye shall be clean which is the outward sign and I will put my spirit within you which is the thing signified Ezek. 36.25.26 and again I will pour water upon him that is thirsty the outward visible seal I will pour my spirit upon thy seed the thing inward invisible grace sealed Isa. 44.3 both those Texts in Leviticus and these in the Prophets have a shadow of good things to come Heb. 10.1 c. 3. The Apostle makes inward graces to be strengthened and given by outward signs Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience the inward grace and our bodies washed with pure water the outward sign he outward sprinkling or washing with water is an evidence of our hearts being sprinkled with blood with what blood with the blood of Christ which for that reason is called the blood of sprinkling 1 Peter 1.2 Heb. 12.24 could but one such Text be produced for dipping how might our adversaries boast and since we have such sure footing for our sprinckling besides the signification of the word baptize let us never be ashamed As it is not necessary for men to swill themselves with reverence it is spoken or drink large draughts of wine at the Sacrament of the supper a morsel being a sufficient sign of inward grace to remission of sin so it is not essential for men to plunge or dip themselves in large rivers at the Sacrament of baptisme sprinkling or any other decent application of water being a sufficient sign of our justification if adult of our regeneration being infant Further admit that dipping were essential to baptisme which it is not yet we may Question whether they be baptized that are dipped among them the water of baptisme being not applied to the flesh signifying the application of the blood of Christ to the soul. It is to be doubted whether it be applied to theirs whose bodys are not washed with water for they usually do it in rivers wells or horse-ponds as it is known for certain they have done in their shirts shifts and drawers and that ever the outward sign of baptisme was to be applied to such gear I suppose they will not affirm the baptismal water ought immediately to be applied to the body and the flesh washed with it as it is Sacrimental To say that Christ was so baptized is hard to affirm and the improbability of it hath already been handled And to say that he and all that came to Iohn were stripped naked is easie to be denied baptized he was we are sure and many others but that they were all dipped we have no certainty To conclude this Question dipping is not thought unlawful in the Catholick Church not that ridiculous kinde of dipping used
for us this is proper to the Christian and for this is this Supper designed and after this manner the true communicant remembers Christs deah both in its causes and benefits 1. In its causes which was sin mans pride of life made him humble to the death his looseness made him be bound his surfeiting made him fast his prodigality made him poor and his eating of the forbidden fruit made him dye upon the tree 2. In its benefits by his death man is freed 1. From paying the debt he owed to eternal justice 1 Thes. 1.10 2. From the bondage of the Ceremonial Law Gal. 5.1 3. From the power of sin and Sathan 1 Iohn 3.5 All which excite him to thanksgiving 2. Another end was to stir up and quicken all true and saving graces to cherish faith to work repentance to enflame love to excire hope and to make the Christians affections heavenly 3. To assist our dull natures these outward pledges shew of what necessity Christ is to us by them Christ is evidently though mystically crucified before us that we may admire love him and mourn over him 4. That we might declare our Communion with him They are only his friends whom he invites to this banquet of wine Iews Pagans are secluded from this feast and have no portion of it while he calls to the Christian to drink and eat abundantly he being onely his beloved SECT III. THis age amongst other crimes for which one day it shall be judged hath become guilty in an eminent and high measure of the neglect of this Sacrament of the Sâ—pper there are many in her pretending to holiness yet not demonstrating obdience we may suspect their sincerity however they suppose to escape without receiving of this Ordinance let the sober Christian know that it is his duty to approach the table of the Lord and it ought not of him to be neglected For 1. It s an easie duty It heightened Adams offence that the precept might have been so easily observed the same case is here Not that I maintain this is rashly to be approached unto but that that Christian that gives God his knees in prayer and eye in reading his tongue in singing his ear in hearing his hand in well doing and will not give God his mouth in eating shall not be holden guiltless 2 Kings 5.13 2. It is by the Lord enjoyned Luke 22.19 until there be found out a Text wherein the abstaining from this Ordinance is dispensed withal Christ may not admit them to his glory because they remembred not his precept in the doing of this in memorial of him and when they are secluded Heaven it may be they shall hear that it is for their not eating and drinking in his presence though in his name they may pretend to have done mighty works 3. It is a renewing of the cop y of the pardon of sin Matth. 26.28 to be dayly calling upon God through Christ for a pardon of sin and in the mean time neglect that Ordinance which is pecularly designed for that very end and purpose as it increases sin in all so it is a high degree of folly and strange impudence in men to expect that God shall say thy sins are forgiven 4. From the practice of the primitive Church Acts 2.46 Acts 20.7 did they think it their duty to take it often and is it no sin in us to neglect â—t alwaies Are we less beholding to the death of Christ then they or is God more beholding to us that he can dispense with a breach of his own Ordinance more then with them or did he require more at their hinds then at ours or are we more indulged in our sin then they were if not we have cause to approach with fear and in this Ordinance serve him with trembling 5. We have need to confirm spiritual Communion each with other 1 Cor. 10.17 such bonds and tyes as Sacraments are very necessary in such a contending generation as this is this is an act or duty that dasheth contention strife pride vain glory with all their attendance against the stones This were a way to Follow peace with all men and holiness without which no man shall see the Lord. 6. The profession of the Christian saith binds men to it shall they profess that Christ is their Saviour to save them from sin and will not touch that Ordinance that above all others visibly holds that out The Iew might from this infer a contradiction betwixt the believers hope and his practiceâ— 7. It is aâ— Ordinance as well as others shall prayer have its place and preaching its place and reading its place and shall the Sacrament of the Supper onely stand without shall they injoy quietly their possessions which from the beginning they were endowed withal and this be forced be go to Law for its right What God hath joyned together dare some men presume to put asunder 8. It gives an occasion unto Schismaricks and Hereticks to scandal the Catholick faith how shall they joyn with such who so publickly are breakers of so positive a precept and how shall they be reproved for their not coming to praying and preaching since they can so really report Why do not you your selves approach that Ordinance of bread-breaking by which justly they may put us from taking a more out of their eyes until we have pulled a beam out of our own In a word there are none that be of years and discretion able to examine themselves and try their own faith in God but so far they are bound to be receivers of this Ordinance which makes the Church of England appoint that To every Parish Church or Chappel where Sacraments are to be Administred within this Realm the Holy Communion shall be Ministred by the Parson Vicar or Minister so often and at such times as every Parishioner may â—immunicate at the least thrice in the year c. We say so far as they are of years and discretion they are bound to receive this for there are some cases wherein even such may be kept from this Ordinance and by the Laws of the Church of England not to be admitted as shall be discovered in its own time SEcT IV. CHrist was pleased to represent himself to the believers eye in the swadling cloathes of bread wine in this Sacrament of the Supper which bread he called his body that is a sign of his body and the wine he called his blood that is a sign of it Now between his body and blood the thing signified with the application of it to the soul and the bread and wine which is the sign with the receiving it by the Communicant typified of old by Melchizedeck Gen. 14.18 who met Abraham returning from the slaughter of the Kings with bread and wine and blessed him as Christ here doth the believer when he returns from the slaughter of his sins we say between these two stands this holy Analogy and proportion similitude or likeness 1.
onely in respect of giving cause of offence to others is things sacrificed to idols not to be eaten and by consequence eating of blood is no more necessary the cause therefore of that forbearance being removed viz. the reading of Moses Law and the tenderness or ignorance of new converted Iews through the establishment of the gospel being also taken away that the consciences of few or none that are Christians are wounded for useing our liberty in that particular we may without sinning against our own souls eat blood as safely as ever the Corinthians might eat things sacrificed to idols or in an idols Temple since both these by the Canon of the Council were esteemed necessary not in themselves but in respect of weak consciences peace of the Church which now in these two particulars is in no danger for had things sacrificed to idols been in it self necessary to prevent sinning against a mans own soul then meat had commended us unto God which it doth not 1 Cor. 8.8 Nay our Apostle would have urged it and pressed the not doing of it upon that account but contrary he yields and would have them to abstain for the consciences of their weak brethren onely withoâ—t once mentioning any other cause 2. From the holy Apostles attestation speaking of things indifferent and of meats Rom. 14.2 3. Commands that be that eateth meats forbidden in the Law despise not him that eateth not viz. for conscience of the Law Every man living not to himself only ought to have a care of his Brother or not judge him Or put no stumbling block in his Brothers way v. 13. But why must not one judge another in eating or not eating meats forbidden in the Law the Reason he gives v. 14. I know and am perswaded by the Lord Iesus that there is nothing unclean of it self but to him that estesmeth any thing to be unclean to him it is unclean the Apostle is speaking of meats of which not by Moses but by the Lord Iesus he knows none unclean in it self therefore not blood but if a man be conceited through ignorance or conscience to that man any thing were it bread it is unclean He perswades therefore that though men by Christ may eat any thing yet if any Brother be grieved for his eating any meat forbidden by the Law he would not have him cause his Brother to sin For the kingdom of God is not in meat and drink but righteousness peace and joy in the Holy Ghost For he that in these things serveth Christ is acceptable to God and approved by him Now if it were so that that Law touching eating of blood were necessary then a part of the kingdom of God should consist in meat and though we followed after peace righteousness yet could we not neither should we be acceptable to God without abstaining from meats or something that were in it self edible for what is such is meat What ever therefore is forbidden as eating of blood is not to be forborn upon any account but onely upon the weak consciences of our brethren and in eating or forbearing none ought to judge the other for God hath received both him that eats and him that eateth not vers 3. Which God would not do if abstaining from or eating things edible had in it self been either a grace or duty 3 From the Apostles unlimited proposition 1 Tim. 4. where warning Timothy of some that in the latter days should fall from the faith and teach the doctrine of Devils Forbidding to mary and commanding to abstain from meats which God hath created to be received with thanksgiving of them which beleeve and know thâ— truth v. 3. Blood is a creature that God hath created for the use and service of man is in it self edible and therefore meat God was pleased for a time to forbid the eating of blood having appointed it for his own Altar to make an atonement for the sin of the soul but now Christ being come and his blood shed which was Typified by that No man is now to judge us in respect of meat Col. 2.16 The time is expired and he that under the Gospel preacheth up the use of forbearing meat as a point of Doctrine binding the consciences of men under what seeming purity soever is but a messenger of Sathan and his doctrine the doctrine of Devils c. To prevent an Objection which might have been raisd against that which the Apostle is asserting suppose blood eating he affirmes that every creature of God is good and nothing to be refused if it be received with thanksgiving v. 14. But are there not some creatures that are in themselves good yet for us to eat them it is a sin and a part of unholiness No says the Apostle Every creaturo is good none is to be refused for it is sanctified by the Word of God and Prayer v. 5. Suppose S. Paul to have blood before him he is not afraid to eat he hath craved a blessing by which it is Sanctified and he wil eat for no creature is to be refused and these things if Timothy teach he shall be a good Minister of Iesus Christ v. 6. He is not a Minister of the Law and therefore he is not to look to that but of Christ and what the Word of God and Prayer hath sanctified and they sanctifie every creature let no man call it impure unlawfull and if they do as what will not some men do we are to avoid them they are seducing Spirits and teachers of lyes not apprehending the Law of the Counsel and the reason of that Law nor comparing it also with other Scriptures makes the ignorant and unlearned wrest this as wel as other Scriptures to their own hurt and the Churches disturbance making this not eating blood to be a standing law in the Gospel upon the account of sin when by the Apostles themselves it is made no more necessary then that of not eating what was Sacrificed to Idols a thing by that faithfull Labourer in the Gospel Saint Paul in it self lawful enough to be done but to be forhorn for the sake of the consciences of others and yet that very forbearance but for a time till ignorance did turn to perverseness and the Iiws weakness became stubornness then other doctrine was taught but still having a regard to the peace of the Church the ground of Iames his determination which otherwise in point of Doctrine did agree to Paul and Peter in opposing every part of the Ceremonial Law yet it seemed good in regard the Iewes in a great measure were not yet unchurched nor wholy cast off for their sakes to forbear meats in themselves lawful enough as blood was since Christs was shed But to teach now as a matter of faith the forbearance of any thing edible particularly blood the Iews being wholly unchurched and the Gospel confirmed is not of God but of Satan For every creature and therefore this is Sanctified by the Word of
God and Prayer and by the Lord Jesus we know now that nothing is â—nclean of it self And that the Kingdome of God consists in no part of it in meat that God hath accepted us whether we eat or not And he that teacheth so is a Minister of Christ and he that teacheth otherwise a messenger of the Devil 1 Tim. 4.1 and 6. Quest. 8 Why would God suffer his dearest Saints to lie under such sad afflictions as are mentioned in Scripture and whether the book of Job be a real History That Gods people groaned under National grievances and under personal troubles is known to all that can but read the causes possibly are not so well known we shall for their information discover some 1 To punish them for their sin Thus were the Israelites pressed under the Heathen Princes so often in the Book of Iudges This made Absalom rebel against David and brought Ierusalem it self to ruine 2 To prevent their sin Gods afflictions and his scourges kept them from setling on the lees it kept the rust from them he would teach them experience by suffering he would frame them according to his own heart Davids afflictions before he came to the Throne made him the holier in it 3 That the wicked might fill up the measure of their sin the godly may be crushed that the wicked may triumph that he may sport and take delight in mischief when he brings his wicked devices to pass Psal. 73.18 4 That the graces of God might be exercised in them None but hath a talent and all that have must improve it Grace if not scoured by affliction will rust in the most heavenly heart Where God hath given beauty he will have it seen and where he hath given gifts he will have them used Abrahams Faith Noahs Obedience Iosephs Fear Pauls Sincerity Iobs Patience Naomies Constancy Ruths Affection and Davids Trust God will put to the touchstone 5 That the Name of God might be glorified by them God hath brought in a great revenew of praise to the Exchequr of his own glory by casting his people into many difficulties and when they have called upon his Name by delivering them out of them all David had not sung possibly so sweetly in the Palace of Ierusalem had he not mourned in the Wilderness of Iudah God loves to hear his children pray and also to praise his Name and to attain both he uses the rod of affliction 9 To make them examples to the Saints that shall follow after them Davids afflictions doth the present age good for by them they learn to keep the law of God Iacobs hard lodging shews us that God will be with them that wait upon him in the poorest condition The troubles of Iob the patience of Iob and the issue of Iob is a soveraign remedy and antidote aginst despair in any or the greatest calamity but this brings us to a second part of the question Whether Iob be a real History There are that would have that book only what Iob says himself is viz. A shadow Job 17.7 They would have it to be no more real then the Parable of the Rich man and Lâ—zarus They suppose that such troubles could not really fall upon a man but they must sinke him such crosses would have broke a mans heart much more his patience It is true indeed that Iobs History is ushered in by a Parable drawn from Kings and Princes courts where in matters of concernments all parties as well accusers as defendents meet together in those words Now there was a day when the Sons of God came to present themselves before the Lord and Satan came also among them denoting the readiness of Angels either to give an acount of what they had done or to receive a Commission for something to be done and to discover the malice or envie of Satan watching all opportunies for the destruction of man But of the History that is the man Iob of the Countrey he lived in of the Children and riches that he had of the troubles that befell him and of the glory that he afterward received we have no more reason to doubt of then of the history of Noah of Abraham of Moses of David or of any other of the Patriarchs For 1 Here are real names real countreys and kindreds described no such thing is ever done in Parables we have no account of the Prodigals name nor of his Fathers nor what Countrey he dwelled in as here In that Parable Luk. 16. We have the Beggar named Lazarus which might be a common name as well as a proper signifying the help of God or one helped of God but now in this History we have proper The land of Vz or Edom Lam. 4.21 Iob was a man of that Land probably the same that is called Iobab the son of Zerah that was King of Edom Gen. 36.33 differing only as Iacob and Israel or as Saul and Paul Here is Eliphaz the Temanite a son of Esaus the Fathes of the Edomites Gen. 36. 10 11. Bildad the Shuhite Abrahams son by Keturah Gen. 25.2 Zophar the Naamathite not improbably of the City of Naamab a City in Iudah towards the Coast of Edom Iosh. 15.21 41. Though in other Authors then the Scripture we read that Ninensis was the rich mans name at whose door Lazarus begged yet there is in that parable that which will not permit it to be any other then a parable and to say it was Herod and Iohn the Baptist as some do is but a declaration that they have neither studied the Parable well nor the history of the Baptist exactly but now in Iob there is no more reason to suspect the name then to suspect Davids or his friend Hushaâ— the Archites neither is there any thing in the story that may not stand with truth they are living rational learned men and for them to speak together is no wonder There are such timely descriptions of persons of cattle of countries of kindred of places as cencurs in no parable whatsoever but in all circumstances holds out a true history 2 The Holy Ghost numbers the man Iob among such as were really and in nature existent speaking of Israel Eze. 14.14 Though these three men Noah Daniel and Iob were in it they should deliuer but their own souls Let no man say that Iâ—b is but a shadow since God said he was a man had a soul and a righteous soul and seeing we doubt not but there were such men as Noah and Daniel why should we doubt of Iob Iob indeed wished that his birth day might not be inserted in the Kalender but these men would blot him out of the book of the Nativities to give him no Mother but a mans brain yet since God hath numbered him among reall Saints he shall pass for a man a righteous man with the Author until such time at he sees him a man as Iob knew he should see his Redeemer 3 The Holy Ghost holds forth both sides of