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
we defend that baptisme can only lawfully be Administred by the Gospel Minister thereunto appointed by Apopostolical Ordination For 1. Those only have a commission to baptize who have a visible commission to teach Matth. 28.19 Go ye and teach all nations baptizing them or as it is in the Original Disciple all nations batizing them c. teaching them That the Apostles were outwardly visibly called by Christ though extraordinarily to preach to the world the things concerning the Kingdom of God whereof baptisme is one and after their call that Christ called no other in that exordinary way is clear from Scripture whereof Paul is an eminent instance And that the Apostles might be encouraged in this great work he goeth on saying I am with you alway even unto the end of the world Now the world is not yet ended and Peter and Iames are gone with you therefore must be understood to be meant not of the whole multitude of believers but of them that are outwardly visibly called to preach all things that Christ had commanded in an authoritative way as the Apostles were And as it is said that Kings never dye that is regally and successively though personally they do so the Apostles never dye that is successively though personally they do for to the end of the world so oft as any is visibly and outwardly ordained and commissioned to teach and baptize the Apostles are not dead but alive and Christ prospering and blessing the doctrine of any so ordained in his being with his Apostles that is with them who are outwardly commissioned to teach to the end of the world To the multitude of belevers then was never the power to baptize given because not the power of teaching because not thereunto ordained as hath at large been discovered above unto which for brevity sake the Reader at present is referred 2. The nature of the Ordinance is against it baptisme is a declarative sign of the parties admission into the Church and not only so but an outward sign of the parties inward regeneration and a seal of the covenant of promise a manifestation of the forgiveness of sin Heb. 10.22 Acts 2.38 39. Tit. 3.5 And therefore to be given by none but by them unto whom the power of keeping the seals are given and in no age in no time in no place in no Text did ever God give the power of his seals to a multitude or appointed them to be used by any that â—â—d indeed real gifts without an ordinary call even outwardly after the constituting of the Church Stephen Nicanor c. Acts 6.3 though full of the Holy Ghost presume not to exercise the office of Deacons without an ordinary call from the Apostles by imposition of hands the Church being constituted in their Election So Paul and Barnabas though full of worth and eminent in gifts yet must be set apart having given testimony of their abilities by ordination for teaching and baptizing by the Church Acts 13.13 2. Thus also was Timothy set apart for the same work by a Presbytery 1 Tim. 4.14 The baptisme therefore of these Lay persons or gifted brethren whence is it From Heaven or of men if from Heaven shew it from the Apostles for since them Christ ordained and set apart none and we shall believe it if of men let them Repent for the Kingdom of God is at hand or produce the Text that gives power to uncommissioned men purely upon the account of their gifts to exercise the power of the keyes and Administer the seals of the Church and that constantly and then their baptisme shall not be speak against The ability that a man hath to be a Minister is one thing and his putting into the office of the Ministry is another thing Saint Paul thanks God that he had both 1 Tim. 1.12 and we know by the Scriptures he had both by inspiration was he inwardly qualified and by ordination outwardly called he was separated unto the Gospel Rom. 1.1 by fasting prayer with laying on of hands Acts 13.2 3. 3. It is not to be found in all the New Testament implicitely or explicitely that ever any baptized upon the account of their gifts without an outward call from Church officers when those of this perswasion produce a man baptizing in the Church allowed of by the Church upon the account of his gifts then it may be a good argument for him that hath gifts to baptize without a visible commission 4. It would open a door to all irregularity and to all confusion imaginable Once make it lawful for any to baptize upon the account of his gifts we should find that Sacrament to be attempted by many that have no gifts at all what will not arrogance and pride puss men to what will nor ambition cause men to act this doctrine hath taken grace away from some and shame from many each Heretick laying a foundation for a new heresie by this man we are taught that preaching is not tyed to the Gospel Ministery and therefore not baptisme but the spirit that bloweth where it lifteth makes men sitted for that work and by it sufficiently called This being granted by another teaching is not tyed to men but common also with them to women since in Christ there is neither male nor female c. It is time for thee O Lord to work for they have made void thy Law Psal. 119.126 5. It is against the Doctrine of the Reformed Churches of Helv. Art 24. Of Bohe. Art 9. Of Pran Art 23. Of Belg Art 30. Of Ausp Art 14. Of Wirtem Art 21. Of Irel. Art 71. Of Scot. Art 22. and of Eng. Art 23. The Article it self is this Article 23. Of the Church of England IT is not lawful for any man to take upon him the Office of publicke Preaching or Ministring the Sacraments in the Congregation before he be lawfully called and sent to execute the same And those we ought to judge Lawfully called and sent which be chosen and called to this work by men who have publicke Authority given unto them in the Congregation to call and send Ministers into the Lords Vineyard SECT VI. Questions Resolved Quest. 1. VVHether Dipping be essential unto Baptisme Quest. 2. Whether Infants ought to be be baptized Quest. 3. Whether Baptisme is or ought to be readministred Quest. 4. Whether witnesses at Baptisme according to the Law of the Church of England be to be approved Quest. 5. Whether the Cross at Baptisme according to the Law of the Church of England be to be approved Quest. 1. Whether Dipping be essential unto Baptisme That dipping is lawful is not questioned by the Church of Christ but whether it be essential that is If Baptisme be not Baptisme without it or whether none is or cannot be baptized without he be dipped is the ground of our Quere It is to be denied Dipping is not essential to that Sacrament for 1. The word baptize used in the Scripture for that Sacrament signifies not
are providing our selves to defendin points of grand concernment and as a preliminary discourse to the following truths we shall preface upon that Subject Every Heretick stands confident in his errour and each seducer pleads for a belief of his Doctrine by imposing the name Church upon those whom they have so seduced and made Proselytes to their Hereticall Tenets by which means the glorious Fabtick of the Catholick Church is like a lodge in a Garden of Cucumbers sleighted and disesteemed of many we shall stand therefore a short season upon this holy ground and take a true survey of her large dimensions Da Domine perficere qui dedistâ— velle For her height or Altitude by the Scripture I see that she is higher then the Heavens her Head who is above all principalities and powâ—â—s is Christ the Lord. Ephes. 5.23 He is at Gods Right hand and in her affections she is at the same place Col. 3.2 Behold see you her not going up to heaven like Pillars of smoâ—k leaving the Wildernesse of this World Can. 3.6 Her hasty departure occasion'd betwixt Love and fear longing to be with her beloved and fearing to be devoured by faithlesse and unreasonable men who like Foxes have encompassed her about purposing to tear her in pieces from whom that she may be delivered she assumes the wings of a great Eagle and maketh her nest above the stars For her breadth or Latitude by my Creed I see her of an infinite and inconceiveable extension I believe that the Church is catholick she is as broad as the World as old as the Creation her age you may suppose to be attended with weaknesse but it is not the last visit that Christ her Husband made her renewed her strength like an Eagle so that shee walks and is not weary she runs yet is not faint holds pace with eternity it self Perceive you not Christ the everlasting Son of the father to be the corner stone of this glorious building 1 Pet. 2.6 And untill he cease being it shall never know dilapidations By the same Perspective or Fiduciary Optick Nerve I see her of a comely and beautifull proportion and holy uniformity I believe that the Catholick Church is holy The Kings Daughter is glorious within Christ her Spouse is ravished with the beauty of her eyes Cant. 4 9. Therefore she shall ever be Reverenced in mine He whose eyes are Ten Thousand times brighter then the Sun hath shined upon her garments of wrought Gold and protests that there is no spot in her Cant. 4.7 Let me therefore never cast a blot upon her He that is her Husband hath made her so Ephes. 5.27 Therefore let me that am her son ever hold her so but for the clearer understanding of this matter we shall 1. See the Nature of the Church in Generall 2. Resolve some questions concerning her The nature of the Church of Christ by a due weighing of this description through faith and Scripture may be fully manifested and known It is First The Whole Society or Company of Beleevers 2. Elected and appointed by Gods Eternall decree 3. Called by the Word of the LORD 4. From amongst the rest of Mankind 5. For the bringing of glory to his own Name and giving unto them Eternal lfie In this Description take notice 1. Of the Members of the Church they are the whole Society or Company of Believers in what age soever they lived in what place soever they aboad in however dispersed where everscattered whether far or near old young male female High and Low Rich and Poor All that ever were and all that ever shal be all that ever lived upon the Earth with all that ever dyed in the Womb from Adam the first man that ever was known with and until the last man that shal ever be born makes up this Temple of God and all of them are but severall Members of that body whereof the Lord Jesus is the head 1 Cor. 1.2 Rom. 12.5 2. Of the Causes of the Church and they are either 1. The efficient cause Gods Eternal decree There are none made members of the Church by chance nor by their own care and industry who by taking thought can adde one Cubit to his Stature and he is high with a witnesse who hath his head above the clouds None shall sit in the Kingdome of God but they for whom it is prepared of the Father Matth. 20.23 And it is prepared for them before the Foundation of the World God by his decree must separate Believers from among men or faith shall never purifie the hearts of men and Election must precede Vocation Gal. 1.15 The least blossome of true holinesse will never grow nor never was seen to bloom upon that stem whose root was not Predestination Ephes. 1.4 5. 2. The Instrumentall cause which is their Call by the Word of the Lord this is the means used for the bringing of many Sons and Daughters into glory It is the charge of Almighty God to the Apostles to hear his Son Iohn 17.5 It is the charge of the Son that the Apostles preach to the World Matthew 28.18 19. And by the benediction of the Spirit by that there is added to the Church dayly such as shal be saved Acts 2.47 None shall be glorified but such as are called with a holy calling we must hear the joyfull sound of his Word before we can see the glory of his countenance for whom he glorifieth he justifieth and whom he justifieth them he also calls Rom 8.30 This Call is so necessary to the Churches being that the Greek Word for Church comes from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their being called and indeed none shall be crowned with the Lamb but such as fight with him and none shall fight under him but such as are called chosen and faithfull Revel 17.14 We have those that pretend a call in this generation but we have cause to suspect it is not by the word of the Lord for if so they would be holy without blame before him in love Ephesians 1.4 They would be full of love were they full of the Spirit and of joy peace long-suffering gentlenesse goodnesse faith Galathians 5.22 Bitternesse wrath anger clamor and evill speaking should be far from them with all malice Ephesians 1.31 The word of Christ we are to look after if we seek to obtain glory for that leads unto it Revelations 22.7 And we are to entertain it in our hearts if we would have that to shine upon our heads the same Doctrine is taught us by the Church of England Art 17. Yet we must understand this calling of or by the word to be onely necessary First when God is pleased to give the word Secondly to those persons who are of years wit or discretion to understand the word or Thirdly where God hath given the naturall meanes for the hearing or reading of his word 3. The formal cause remotely described Separated from amongst the rest of mankind by
consequence these believers have a union among themselves by which they are constituted a Church for in that union of which more shall be spoken afterwards that they have among themselves and that conjunction that they have with Christ consâ—sts the formality of their so being Let the world or reprobate be doing what they please they are doing good works which God hath ordained they should walk in knowing that they are created in Christ Jesus for that very end and purpose Ephesians 2.10 As Mathew was called from the receipt of custome so God by his word calls this elected company from all other and they denying all ungodlinesse and worldly lusts live soberly towards themselves righteously towards their neighbours and holily towards God Titus 2.12 doing for him suffering for him and by all opportunities bringing glory to his name which brings us to the last branch of our discription viz. 4. The finall cause which is twofold either the principall for the bringing of glory to his own name or subordinate for to give them eternall life these two are not separated in the decree and therefore I shall not separate them in paper for he purposes to get glory to his name by in with and through their salvation whom he prodestinates he calls and whom he calls he justifies whom he justifies he glorifies so that the Churches salvation was the very designe and end of Gods contrivances purposes decrees undertakings since and before the foundation of the world and that out of all nations kindreds tongues and people he might have some to praise his name and stand about his throne Revelaions 7.9 For this end even for this was Christ born and for this end he came into the world for this end did the Apostles preach to the world nay for this end did God create the world for this end he preserveth the world and for this end he shall put an end to the world This world shall remain no longer at least as to its Physicall use then this glorious company is gathering together when they are all met then Christ himself resignes the kingdom of his Mediatorship and delivers up the power that is called authority into the hands of the Father 1. Corinthians 15.24 That of omnipotency being inseparable from the Godhead he still retains and shall present those called and sanctified ones as worthy to sit with him in his throne as he sits with the Father upon his throne Revelations 3.8 Then Adam shall see all his Grandchildren the sons of Enos together And Abraham all his faithfull seed Job shall see his Children Moses his true Israelites Aaron his spirituall posterity Then shall John the Baptist see his penitents Peter his converts Paul his followers the prophets of the Lord see all the Lords people Then shal the Angles see their Wards God all his sons and Christ all his members What a glorious appearance will there be what a ravishing heavenly Quire what an Anthem shall there harmoniously be sung when the gates of Heaven shall as it were be shut their being no more to enter and these be made welcome by the mutual admirable and ineffable embracements of God and Christ me thinks I see Christ and his believers like Joseph and Benjamin falling upon each others necks not weeping but shouting for joy and what will the Cherubines and Seraphines those ministers of God who pitched their Tents about the Saints think and say when the glorious company of the Apostles the goodly fellowship of the prophets the whole Army of Martyrs the holy Church throughout all the world with palmes in their hands and crowns on their heads going to fill those seats prepared for them and to raign as Kings with the Lamb for ever and ever Hallelujah Hallelujah Further this holy Church is usually divided into the Church Triumphant and Church Militant First Triumphant the Prophets do they live that is on earth for ever no they are gone to Heaven before us they have run their race and finished their course and they are gone to receive yea they have already obtained their Crown 2 Timothy 4.7 They have been called they have fought they have conquered and now they triumph They have suffered they have laboured they hoped and now they have received their inheritance They have run and have not been wearied they have heard and never doubted they have waited and never discontented and now they have received the kingdome promised Secondly Militant some part of the Church is yet upon the earth there is a party yet singhing praying watching against spiritual wickednesse in high places And yet these two are but one Church differing as one part of an Army that has conquered routed and shouted doth from another party yet in the valley fighting striving and contending Again this Militant Church that is yet under the crosse and fighting against Principalities and Powers is either invisible or visible First Invisible and this comprehends the whole number of them who are not onely outwardly called but inwardly qualified for Heaven they have true faith that none can see they have that new name that none knowes but he that hath it Revelations 2.17 They are redeemed from among men though they dwell with them and are become the first fruits unto God and to the Lamb Revelations 14.4 Their bodyes are Temples of the holy Ghost and from the altar of their broken hearts they are offering Sacrifices to God alway these are they whose names are in the Book of life Revelations 20.12 known onely to him that knoweth all things yea the hidden things of the heart Secondly Visible and this comprehends those who are outwardly called to the Lambs Supper by the sounding of the Gospel in their ears and own it in their profession believes what the word holds out and embrace the Sacraments it commands expecting salvation from Christ the substance of the Law and Prophets that Christ hath ascended up on high and led Captivity Captive having received gifts for men that he might give gifts to men Ephesians 48. which gift of God through Jesus Christ he hopes shall lead him to eternal life Romans 6.23 Now this visible Church is either personall or nationall First personall and so it signifies one that professeth the most holy faith disowning all Heathenish and Jewish worship so far as it is abolished desiring to dye as for the present he lives in that Faith given to the Saints and so every particular Christian is a personal Church and in that individuality is the Lambs Spouse Secondly National and so it comprehends all Believers living in such a Country Place or Province holding up the profession of the Gospel by holy Laws as a City set upon a Hill that they that are like to turn into the flocks of the companions may know whether to turn and sets up the light of the Gospel that all may know what God it is that they worship and may learn by their order to believe in the same Christ. To this kind
never so well planted there may be some that will be irregular especially where there are Lyars evill beasts and slow bellies of which sort Crete was full of chap. 1.12 And therefore Titus is further charged that what is wanting that may conduce to the Edification of the Church having a respect to the people they should make such as may curb the veay beastlinesse or irreverence in the House and Worship of God We might insist longer on such Texts but these are sufficient to cause the unprejudiced Christian to consent to the truth that we are now pleading for 3. From the power and practice that was in the Jewish Church touching ceremonies not commanded may we draw arguments for holding the same lawfull in the Christian. Did not David bring in Ceremonies Musicians Qâ—iresters Organists Violers Lutinists with many more into the Worship of God which he had no command nor precept of God and though God had his Prophets Priests Messengers there in and about Davids Court yet never gave he one of them Commission in the least to check David for this his chargeable presumption nor to no King nor to no age after him my Christ himself did never mention it neither do we find any of Gods people scruple at it in his time nor after possibly those sons of Belial that rebelled against his sons might for Rebellion is so â—gly-faced that it never durst appear in the World without a Mask generally it takes that of Religion but seeing God was silent what needed they care We have heard some say that Musick might bee under the Law but nor under the Gospell not that I plead for Musick in the least but using it as a sutable Medium to prove the truth it is now under demonstration ignorantly for it was not under the Law nor mentioned in the Law but a pure invention of Davids own He conjecturing that Musick might tend to the ends before specified From the liberty therefore that was given to the Jewish Tabernacle Synagogue or Temple for we may judge there were after Ceremonies brought in as there occurred necessity or conveniency we may argue the power of the Christian Church even in reference to ceremonies whose liberty is by Christs death more large then theirs in all respects and surely not diminished in this 4. From that Decorum that decent Ceremonies of which still we say the Governours are Judges makes the Ordinance of the Church appear withall Let his soul be bound up in the bundle of life and made higher then the Kings of the Earth who declares that he bears a greater reverence to the Ceremonies of the Church of England by being in those places and seeing those Congregations wherein they were not used or spoken against And indeed Reverent gestures grave Vestments decent and comely Deportments may be compared to that cloathing of Gold with which the Kings daughter is habited Psal. 45.13 making them exceeding beautifull in the eyes and ears of the Beholders and more esteemed of her members and reverenced of all that are partakers 5. It is the Doctrine of all reformed Churches Confes. of the Church of Helve Art 25. of Belg. Art 3â— Ausp Art 15. of France Art 32. of the Church of England Art 20. Church of Bohem. Art 15. with this advice that however such Ceremonies had their beginning whether from Bishops or from Councills or of any other the people were not to care for it nor be disquieted but to use them to good because they are good So the Church of Wittemburge Art 35 holds it lawful to appoint days for to hear and preach Sermons and any other Rites not contrary to Scripture So Sueve Art 14. and withall confesses that they reckon no traditions for mens traditions but such as are condemned in Scripture contrary to the Law of God but for such as agree with Scripture and were ordained for the good of men although they be not expressed in the Scripture yet in that they proceed from the commandment of love which ordereth all things to be done in decency they are worthily to be accounted rather of God then of man and closeth up their Article by showing from Scripture that the more willing a man obeys the civill Laws which are not â—repugnant to Religion the more fully he is enduced with the faiâ—h of Christ. In the mouth of these witnesses let this truth be justifyed And Quae non prosunt singula multa juvant Since my writing this going through the Harmony of confessions and other Authours we find the Church willing to show her own power limiting herself in the eyes of her own people in cases of Ceremony viz. 1. She hath no power to impose any thing contrary to the written Word of God 2. Nor none that are insignificant 3. None that are troublesome 4. Nor with any opinion or thought of necessity as to lay salvation upon them 5. Without all conceits of merit as to deserve Heaven by them 6. Not laying them down as parts of Divine worship 7. Or to conceit that the observance of them will make us the more perfect before God If the Church that imposeth those Ceremonies teach not the necessity of their observance directly or exactly by these arguments she may impose what ceremonies she wil according to the doctrine of most of the Protestant Churches in Christendome yea all of them that have declared their opinions upon that Subject Quest. 3. Whether the Church haâ—h power to compel any irregular Person to her Ordinances For the opening of this Question we must note that when the Church is said to compell it is neither to imprison nor to fine those being altogether out of their Verge and dominion excep you imply that the Church-Officer be likewise in civill authority and exercise Jurisdiction in that capacity or if you consider the civill Officer a Church member and in that sence the Church some way may be said to do it We shall consider the Church-Officer abstractly as no civill Officer but in that capacity that he bears toward the the Church and by compelling we hold out or mean no other thing then the utmost of the Churches power and largest extent and the execution of that highest Act of Justice wherein her Lord and Husband hath invested her to free both him and herself from contempt by which she hath authority to command and to punish those who wilfully absent themselves from her service without such reasons as the Church her self shall be satisfied withal for who ever went to hell without a reason And let none quarrel with the word Compel to omit the Grammer of it which holds out the sence before spoken of we finde in the great Supper Luke 14.6 the Master giving a charge to his servants to call his Guests some excused themselves yea all gave reasons for their absence to flesh and blood satisfactory Then they were to go to the Streets and Lines of the City chief places possibly affording Guests sufficient for
lately that by a most prophane and Impious Catachresis brought the Church to be compared to horses in Pharaohs Chariot as Cant. 1 9. to her glory and dignity it is spoken they wickedly made her only to serve to draw them into High-places which opinion hath so far infected this age that the gray hairs of our holy Mother the Church is scorned mocked and derided by the basest of the people which evill we hope to see removed by good Laws from the Magistrates and the Church to receive her due devoir by penal statutes 5. Because the Magistrate himself is appointed of God to be a Minister for the peoples good Rom. 13.4 To be alâ—ogether for the good of the State is but a partial good to command that none steal my goods and yet another kill me with false Doctrine will not profit me much Is he a Minister of God for good then by all ways and means he is to do good and what greater good conducing thereunto then to see the Ordinances of the Church maintained in purity number and nature to see that sound reaching be in the Pulpit as well upright judgeing upon the Bench he is to see so far as possibly his Subjects prosper both soul and body and when he doth so then is he a Minister to them for their good and indeed if he be noâ— for the spiritual good in the right managing of the Church he cannot be for their good in the ordering of the State for people seldome change Religion only but as often as this sacred Anchor is weighed so often the Ship of the Common-Wealth is tossed and no wonder for Heresie being the School of Pride by little and little while it shakes the mind from Gods Yoke it shows us in like manner how to defame and shake off humane Government It is plain that the wisdom of Hereticks aims at this point and taking away or preaching down such things as put an outward Majesty upon the face of Religion it brings them to be hail fellows with God to be of no Religion and he that is once so perswaded will easily expel all thoughts of reverence to him whom God hath made his Lord and revolt from their King with as little reluctation as they turned from God and what may be the issue of these things is not much to be questioned even every man to do that that is right in his own eyes And what good that will bring the Common-wealth I cannot understand But 6. Kings Magistrates and Princes have a particular charge given them to kiss the Son Psal. 2.12 Kissing was anciently an act of homage one King that acknowledged himself Tributary or promised Fidelity to another performed it by kissing him whom they promised it unto so far as I remember they generally performed it kneeling For this reason the hands of Kings are at this day kissed by which their Subjects declare their subjection that they shall be ready to wait upon him at the putting out of his hand and by it they tacitely promise to be as faithfull to him as his own right arm To kiss the Son therefore is to acknowledge subjection to him that they owe and hold their Crowns of him and withall to be faithfull to his Crown and Service and that in their publick as well as private capacity not onely as he is a Christian but as he is a King that as a Master in his House and as a Father over his Children by his Authority to keep his Subjects in subjection to the King of Kings Now what more immediate way can the Son be honoured than by taking care of his Spouse for to preserve her in Honor and maintain her in the full enjoyment and free possession of those things which her Husband left her until the second coming for the Church is the Lambs Wife Let us not imagine that a King is onely to regard his owu soul or to look after nothing but his Sâ—bjects bodies both Scripture Reason and Conscience and all good Christians would have the fear of God taught in a Regal way not Ministerial by him to all that are about him with him and under him It is not for a show onely that Kings wear Crosses upon the top of their Crowns but signifies that the Honour of him that died upon the Cross is to be maintained by him that wears it In a word let 's abhor and excommunicate the thoughts even deliver them over unto Sathan that would make a distinction between a Kings publick and private capacity when it is done to smite him with the tongue and divest him of that power which as King is given him of God especially since we know what cursed acts and blasphemous words were the consequences of them in late years 7. God hath in a peculiar and special way promised to bless his Church even as a Church with Kings and Queens Isa. 40.23 And Kings shall be thy nursing Fathers and Queens thy nursing Mothers c. Whatever Peace and Plenty the Church enjoys by the Civil Laws and Statutes of that place wherein she lives yet if she be not blessed and fed as she is a Church and in that capacity this promise is not fulfilled for all those outward things she may enjoy under a professed Turk but to suck and grow and be fat and nursed and swadled and that in the nature of a Church is the nature of this promise There is a distinction made by some that Kings have nothing to do to meddle with things Spiritual or Ecclesiastical but with things Temporal or Politick and that under the Law Magistrates might have power but they have none under the Gospel I woold have those that suppose â—o to reade this one Text they will find it a Gospel-promise it being made touching the access of the Isles and Nations of the Gentiles in a National way to the Church of God as is clear in the following words And the ground both of this and the other distinction considering the Arguments before given is onely ignorance of the Scripture and the malice of the opponent both to the Magistrate and Church the one would rob him of half his Dominion and the other under God of her greatest protection that they might reign with the one and trample upon the other under a pretence of serving God And yet now I remember it hath another ground the very same that the Popes Chair stands upon viz. That Magistrates have no power over Churches nor Church-men by which Principle the Popes Supremacy stands firm and Indeed there are two opposite parties of Popery and P. who though they have no agreement with each other yet they meet in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Draconis to darken the Authority of Gods Anointed 8. Kings and Magistrates as they are Church-members have a power to act for the good of the Church and to exercise whatever power they have for the good of the whole body and whatever Talent God gives them they are to lay it
constituted these extraordinary calls are no warrant for men in our dayes to assume that office for Christ now and afterwards more plainly appoints them to give power to others for the execution of those things having made it an Ordinance and from them and by them to continue to the end of the world And now as these people have constituted themselves a Church and have in that notion by man or woman received the Ordinances of the Church cast out and took in in the times of a Church long agoe constituted we pronounce them to be no Churches but nurseryes of Faction and prusumptuous Boasters That they are no Churches we shall endeavour to prove so clearly as we hope any indifferent or unprejudiced reader will not long halt between two opinions They appear to be no Churches For 1. They have no Bishops Preists Ministers or Teachers call them what they please deriving their authority from the Apostles of Christ. The Apostles were the masters of our Israel ordained by Christ to preach the Gospel to all Nations and where they Taught they Ordained and appointed Ministers for the Ruling and Governing of that Church and gave them power also to Ordaine others For this cause saies Paul to Titus I left the in Crete the same place now called Candy that thou shouldest set in order things that art wanting and ordain Elders in every City as I had appointed Tit. 1.5 The word Elder in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyters or Priests he must ordain Priests he cals them Bishops v. 7. Titus was therefore left in Crete to Ordain Bishops or Priests in every City that the Gospel might be purely taught and the Sacraments administred Thus holy Polycarpus Saint Iohn's Disciple was placed by him in the Church of Smyrna Ignatius that had his name given ab igne charitatis he was also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as being born of God was the second Bishop of Antioch next Peter For Peter ruled that Church 7. years and afterwards came to Rome An. Christ. 71. The succession of Bishops I would have none offended at the word suppose what other name they will only this is the antient Word from Peter or any other Apostle was a certain sign of a true call into Holy Orders among the Antients Let us suppose a man Ordained by the present Bishop of Canterbury and let it be inquired what power he had to do it he shews it from Abbot Whitgift and so upward for a thousand Years the Records of that Sea being known until you come to Augustin the first Bishop of Canterbury Then ask who gave him power to Ordain for that Office he names you Gregory a holy Catholick Bishop Rome not yet being Antichrist servus Serverum Dei as he called himself He again was Ordained by Pelagius he by Benedictus he by Iohn he by Pelagius the First he by Vigilius he by Sylverius he by Argapetus Anno Christi 535. and so upward for 400. years or more until you come to Alexander the great An. Chr. 121. He was Ordained by Evaristus he by Anacletus he by Clemens he by Cletus he by Linus and he by Saint Peter the Apostle of our Lord the First Bishop of Rome who after he hâ—d ruled the Church of Antioch 7. year in which City the Apostles and Disciples were first called Christians Acts 11.26 came An. 67 in the 14. Year of Nero the Emperours Reign to Rome by whom he was crucified with his head downwards and all the Bishops after him until Elutherius were put to death by Heathen Emperours for he was the first of 13 Bishops that dyed a naturall death It is said of him Est Primus Episcopâ—rum Româ—norum qui non perjit morte violenta By this Bishop Lucius who Reigned in England Anno Christi 180. had some knowledge of the faith and Doctrine of the Gospel Bring this succession down again from Peter to Linus from him to Cletus from him to Clemens and so down for 400 years to Gregory who sending Augustin into England set up his Bishops seat first at Dover then removed it as the Gospel prospered unto London whence he was removed to Canterbury where his continued succession remains unto this day In all those places he taught the Gospel and Ordained Priests or Ministers and gave them power to Ordain others Planted Teachers in Winchester York Carlisle and from these again as from fountains came the Authority of Ordination to water other dry parts of the Nation about them and so from age to age was it delivered untill it came upon the Authours head by unquestionable Authority Now let us ask one of these Mechanicks By whom were you constituted and appointed a Church-Officer to exercise the power of the Keys if you say from Christ we deny it for he Ordained none but his Disciples if from his Disciples show or produce your Warrant for Ordination was given to them and by their hands given to others that the succession might be preserved unto the end of the World So Saint Iames the Apostle sate Bishop in the Church of Ierusalem Evodius was Bishop of Antioch next Peter next to him Ignatius and to Theophilus and downward If we had the Register of the Church of Crete in which place Titus was set to Ordain Elders in every City and then ask one By whom were you appointed to dispence the Word and Sacrament and exercise the power of the Keys by such a one he by him and he by him and so you should fal on Titus himself And Timothy who was Ordained by the same Apostle the First Bishop of the Church of Ephesus had a charge in the Epistle sent unto him to commit the Doctrine to faithful men that they might be able to teach others 2. Tim. 2.2 Which Commitment is by laying on of hands that being the Ceremony for translating the power viz. the Authoritative of Teaching from one person to another as afterwards shall be discovered which Commitment Timothy must not be too rash in but weigh and examine what manner of man he is 1 Tim. 5.22 For a Bishop must be blamelesse sober apt to teach 1 Tim. 3.2 Or if it be a Deacon that Tim. so Ordain the lowest authoritative Office in the Church he must be grave 1 Tim. 3.8 Which Office of Deacon-ship if they use well they may be through their faith in God receive a higher Office called a purchasing to themselves a good degree 1 Tim 3.13 Which may truly bear this construction that good degree though a low one shall make them esteemed of God and esteemed so wel of his Church as to make him a Presbyter or a Bishop for that that Office was made a step to that of the Priest-hood is clear both in gospell and Church-History A Deaconship being only a Probationers place for it and according as the Church gave them a Benegessit for the one they received the degree of the other But what authority had Timothy to
do all this viz. to ordain Bishops and Elders because he himself had the power given unto him by the laying on of the hands of the Presbytery 1 Tim. 4 14. at which Ordination or laying on of hands Paul had his hand upon Timothy's head with the Priests or Presbyters 2 Tim. 4.6 suitable to the practice of the Church of God unto this day where there are Clergy-men or Presbyters and these with the Bishop or Superintendent ordain Ministers by Prayer and using the Ceremony of laying on of hands in that time the Bishop laying on first as chief and by that Ordination they have power to ordain others and they others to keep up the Apostolical Succession in the authoritative way of teaching Now let us go to the Church of Ephesus and ask those Elders or Presbyters that were in every City what power and Authority they have to dispense the Word and Sacraments c Since there is a Church constituted by what Authority therefore do you you you The Answer will be I had it from such a one he from him and he from him and he from him and he from such a one and he from Timothy and he from the Presbytery where Paul was present But now we call to mind What Authority had Paul to ordain for Christ ordained none but his Disciples could Paul therefore give that Power to another which he never had himself Is not Paul in this irregular presuming to ordain Timothy a Church-officer he having no such power given unto him by Christ For the understanding of this cast your eye upon Acts 13.1 2. in which place we finde that after Saul or Paul hath given good experience of the truth of his conversion for the Church was at first afraid of him Acts 9.26 we finde a meeting of the Church of Antioch and as they were ministring to the Lord or exercising their Ministry let it be in preaching and praying for the Text will hold it out the holy Ghost calls saying Separate me Barnabas and Saul for the work whereunto I have called them And when they had fasted and prayed and laid their hands on them they sent them away c. These two were called before by God for the Work of the Ministry that the holy Ghost witnesseth in these words for the work whereunto I have called them In a word qualified they were for that work and of their Abilities the Church had sufficient experience but now that that order might not be subverted which in the Church by Christ and his Apostles had been constituted Separation that is a solemn setting of them apart from all other Members by constituting them Church-officers is required by the holy Ghost that in their going thorow the World they might have power to constitute others and also be looked upon by the Church as men sent of God in an authoritative way for preaching of the Word delivering the Sacraments and exercising the power of the Keys not onely by their inward Qualification but by external Ordination that Law being established When a gifted-Brother who boasts of an inward Call can give as good testimony to the Church as Paul is able to do touching his power none but beasts will move their tongues against them and when they can shew their Abilities to the Church to be deserving I dare promise to any that they may have Ordination which Paul though I suppose as well qualified as they after trial received and had and that by especial order the Church it seems being backward by reason of his former being a persecutor and desirous of further trial from God to prevent irregularity or any breach though in so eminently a gifted person of that Law which Christ had appointed in his Church Thus Timothy can make good his Ordination to be Apostolical in each part Bring this line down again By the Ministers and Prophets of Antioch was Paul ordained he ordains Timothy and Timothy again gave this power to other faithfull men sometimes ordaining them Deacons and sometimes Priests and so throughout the famous Church of Ephesus though afterward it languished Rev. 2.9 and whether Timothy be the Angel that that Epistle is sent unto is uncertain but certain that all the Presbyters and Deacons in the Church of Ephesus are able to produce their power as Church-officers from the Apostles who were as before was said the Masters of our Israel and he that would be owned a Church-officer shall be owned by me producing his power from them or deducing that power from them to himself according to that Apostolical way constituted in the Church of Christ and in all the Churches of the Saints But of Ordination by Gods help we shall speak more at large when we come to that Ordinance in particular For the present know that by this succession of Ministers Priests or Bishops were the Hereticks known from Catholicks the antients knew no other division in the Church and whence they derived their power to administer the seales by putting them to show their succession from the Apostles who instituted the way of Ordination to be a standing Ordinance for ever in the Church Thus Ireneus confuted Valentinus Cerdon and Marcion we are able saith he to reckon up those that were appointed Bishops by the Apostles in their severall Churches unto our time he then reckons up such as succeeded Peter and Paul in the Church of Rome to them succeeded Linus who sat eleven years in that Chair to him succeeded Cletus who sat twelve years to him Clemens who sat nine years c. By this Ordination which from the Apostles is received in the Church the publishing of the faith hath come even to us which being able to show consundimus omnes cos qui quâ—quo modo vel per suam placentiam c. we put to silence all that through vaine glory or ignorance broach new Doctrin in the Church for none of the Hereticks can derive their succession from the Apostles nor show how their doctrines were received by tradition from them And indeed the rise both Old and New Hereticks and the time that they were first received and oftentimes the first broacher or Authour of them is known The Doctrine of the Nicholaitans was not for 50. Years after Christ. The Menandrians for 68. The Ebionites in the year 71. were first heard to preach their Doctrine the Millenaries or Fifth Monarchy men did frame theirs An. 108. The Valentinians theirs An. 130. the Manicheans theirs An. 275. the Arrians theirs An. 310. this did almost drown the World The Donatists theirs An. 315. the Photinians theirs An. 350. the Macedenians theirs An. 360. the Pelagians theirs An. 415. the Eutycheans their An. 447 with an infinite number more The Ananabaptists first broke out An. 1520. the wildest Hereticks of all that had gone before them The Ubiquitaries An. 1580. the Arminians An. 1612. All these having their Rise in the Church from their several Patriots after the Apostles had confirmed and declaâ—ed
the doctrine of Christ and appointed a way for the publishing of that viz. by Ordination were known not to be Catholical As the Church grew by her continued succession of Teachers she found Heresies to grow by her side and by casting her eye back by succession she found them to be no Teachers and finding by Tradition no such Doctrine taught by the Apostles as those men held out still as they appeared condemned them as heretical having no Disciple for the Author of their Doctrine taught nor no Apostolick man whom they did succeed as Teachers The Church usually spoke to those upstarts in appearing in this or the like language Quando unde venistis quid in meo agitis non mei shew when and whence you came what make you here since you are none of my Sons none of my Teachers knows you no such Doctrine hath been taught them by the Apostles who put them in their places and Offices Polycarpus was placed Bishop in the Church of Smyrna by S. Iohn unto whom no such Doctrine was taught as is by you Valentinians and Anabaptists Linus was made Bishop by Peter of the City of Rome who was taught no such Doctrine as you Novatians Arrians and Quakers do teach and from them downward in a right moral succession they were found but starcups by the way side God suffering in every Age some Heresie to grow whereby the faith and stedfastness of the Saints might be known and tried This Succession was one thing amongst many that kept S. Augustine in the bosome of the Catholick Church Multa saith he in Ecclesiae gremio me justissime tenent The succession of Priests from S. Peter's Chair keeps me of right in the Church Tenet Catholic ae nomen For whereas all Hereticks would be called Catholicks yet if they be demanded by a stranger where the Catholick Church is at which they meet that is where is that Catholick Church that teacheth as you do and where had it beginning they having neither Doctrine nor Teacher of hers all being upstarts there is none that dare undertake to do that In a word Catholick Ministers in all Ages could shew the very Places Chairs wherein there was not onely a moral succession in purity of Faith and Doctrine but a local Succession of Priests or Ministers from the Apostles themselves who were immediately called by Christ as the Church was in constituting and by him directed to be given to others by them as they did and enjoyned those to give it to others as in the Epistles of Timothy and Titus and so to keep it in the Church constituted until the end of the World He himself not once offering to alter that estâ—blished Rule as in the case of Saul though he was furnished with all inward Graces and naturâ—l Abilities for the Work yet he must have an external Call by Ordination and those seven men that were of good report full of the holy Ghost and of wisdom Acts 7.3 could not or did not exercise the Offices of Deacons the lowest Offices of the Church and therefore by our upstart-Preachers never medled withal without Ordination or Imposition of Hands Now Reader weigh but with indifferent judgement the above-named Succession and let me ask thee if any Mechanick Tradesman or every Lâ—y-person ought or should assume to themselves the Power of exercising in an authoritative way any Office in the Church in the least degree of it without this external Call of Ordination now the Church is constituted that way Or ought they to receive that power from the People For from the beginning the Church had never such power given to her Ordination is an act of Authority and the power of ruling was never in the People but in her Officers Every one or any two or three gathered had no power to constitute Elders but Timothy onely and such as were deputed by him Ought then according to the Scriptures any of our Hereticks to be looked upon as Gospel-Ministâ—rs not having this Gospel-call Or ought he so to look upon himself because of his Holiness Parts Abilities Graces Gifts doth he finde the Spirit prompt him call him furnish him with whatever belongs to that Office in an inward way and the Spirit to assist him at all times in an eminent way so had Saul so had the seven Deacons yet they must be ordained and by those that had the power given unto them from Church-Officers of an Apostolical nature viz. by Ordination And though some few Members of the Church should out of their over-much zeal choose one to be a Teacher to them to be râ—led guided taught and instructed yet this can never give them authority to dispense the Sacraments or exercise the Keys or make him to be owned as a constituted Minister no more than when two or three give up themselves to be advised ruled commanded by another man which their so doing makes him not a Constable Judge or Justice in respect the power of making such Officers was not given at all to them So here though their rash zeal will have a Lay-person to teach them yet they ought not to own him nor he to esteem himself as a Church-officer since Ordination makes onely that which the People had never in their power and therefore cannot give that Office unto any When Christ was taking his leave of his Apostles and going to the Father Matth. 28.20 he promised to be with them to the end of the world Now Peter and Thomas and the rest being dead it cannot be personally understood of the Apostles but successively in their followers and they were to teach whatever Christ commanded But the Apostles never taught such Doctrine to their immediate Successors as our Hereticks teach now particularly this That people might ordain or that men by reason of their Gifts or Graces might assume to themselves the authoritative Act of reaching binding and loosing nay of exercising a Deacons Office which is the lowest which I cannot remember any of our Hereticks to go about once to touch though it be the passage to the oâ—her Offices of the Church by Apostolical Constitution but jumps immediately from the Shop into the Pulpit by his Gifts judging himself sufficiently qualified and because of the peoples call sufficiently ordained for such an Office unto whom that power was never given Neither do I envie any mans gifts would all the Lords People were Prophets let these men shew me their Succeâ—sion and let me perish if I give them not the right hand of fellowship And seeing they give out themselves for lawfull constituted Teachers in the Church as Paul as Timothy as Titus or as the seven Deacons give me leave to ask them how they came in and how they got thâ—t power if they came not in by this door they must pass for thieves and robbers and therefore no Teachers and those people that ordain them for rebels and traytors for setting up Governors and appointing Officers in another way than he
truth to hear the word of God preached and to obey those that have the rule over them is a Catholicks practice even in their reproofs Suspentious Excommunications c. they know their preaching is the power of God unto Salvation I Rom 16. and the â—other is necessary for the saving of the Spirit in the day of the Lord Jesus I Corinthians 5.5 There are some among us that imagine themselves distinct Châ—rches from us in this particular viz for the separating themselves from the ministery as now constituted upbraiding their Minister perhaps his receiving his dues which he is no more to lose upon that account then a man is to lose the milk or the wooll of his beast at night upon the account that it wandered at Noon Untill they be cast out of the Church by Church censures and by those to whom that power is design'd their separation hiâ—der no more their union with us in the body of the Church then a Boyl scab or a sore hinders the continuity of the parts of a man or no more then a Malignant Fever takes away the being of a person so that in some sence we look upon them as Members of our Church but itchy ones scabby ones as members in our Israel but as troublesome ones untill they be cast out and then for me they shâ—ll be looked upon as Publicans and Heathens and so by all the members of the Catholick Church for being cast out of her who is the only Church they must so be and so long as they are in her they are of her their own separation availing us no more then a mans willing confinement of himselfe to his house makes him a Prisoner in Law when he is commanded forth to action 4. It consists in that Communion that they have each member and each part with another they have the benefit of each others prayers they are all walking in one way by one Rule working all one work expecting all one reward acted by the same spirit carried forth upon the same Motive and armed with the same weapons fighting against the same Enemies building each other in their most holy Faith Iude 20. 5. It consists in that union and communion that they have with Christ he is their head and whereever they are as members of him they have life sence and strength from him in him they all live move and have their being The Church hath also communion with Christ and that both in his Person and in his Offices and Sufferings 1. In his person every part of her is a Member of his body they are bone of his bone and flesh of his flesh Ep. 5.30 and he that is joyned to the Lord is but one As the Holy Ghost did unite in the Blessed Virgins Womb the Divine and humane nature of Christ and made them one person by reason of his formation of the body whereby Câ—ist is of our flesh and of our bones so the spirit unites us to the person of Christ by the gift of faith that we are of his flesh and of his bones and members of his body For suppose a man to be so many Cubits high that his head should reach the stars and his hands stretch to either side of heaven and one foot stood upon the Sea and another upon the Land yet these members being knit together by natural Arteries informed by the same specifick soul they might truly be said to have comunion each with other even so though Christ be in Heaven and part of the Church with him and we on earth and so should seem to be a great distance from each other yet the distance is not so great as to make a distinction of the parts or separation of the head from the body by that fore-mentioned supposition we may be said to be united to him and therefore are hereby to have union each with another 2. In his Offices What Offices Christ executes as Redeemer of the World in order to the great end of bringing his Church together the same Offices doth he make his people to receive through the unction of his spirit untill and at their coming home he hath made them Kings Revel 1.6 makes them reign over all lusts and have dominion over all the powers of Hell and Earth and hath both Thrones and Crowns for them in Heaven and he hath made them Priests Revâ— 1.6 in as much as they are dayly offering up the Sacrifice of burnt Offerings whole burnt Offerings of Praise prayer and thanksgiving he hath made them Prophets Io. 15.15 in as much as they know the Will of God and the mind of God is made known to them for what ever he had received of the Father he made known unto her 3. In his sufferings She must drink of that Cup that he drunk of and the Church must be baptized with the Baptism he was baptized withall Matth. 20.23 He drank of the Brook by the way and they must taste after him it 's their priviledge that are his Members to suffer for him Phil. 1.29 He drank of the Cup of affliction in the Garden and all his followers must pledge him Christ ought to suffer Luke 24.26 nay did it not become him to suffer Heb. 2.10 And it is decreed that all must suffer before they enter into glory for this suffering with Christ is a dying with him which must precede rising with him which must go before being glorified with him in all these do the Members of Christ which is the Church hold Communion and have Union with him Quest. 9. Why is the true Church called holy We believe the Catholick Church to be holy yet not that we hold all to be holy that are in it In a great mans House there be Vessels of honour and of dishonour some in the Church have a form of holinesse but denie the power of it there are Tares in the field as wel as Wheat there are bad as well as good fishes took with the Net of the Gospel Mat. 13.28 Would all the people were holy yet we believe that the Church is holy 1. For holinesse she aims at for this she prays fasts reads receives the Sacraments all the acts that she and her children do is upon the accoâ—nt of holinesse the Scripture cals upon her to be holy as God is holy and she calls upon God to sanctifie her thorowly by the washing of water and the Word to be presented as holy before him Eph. 5.26 2. It 's a holy Rule she walks by It is a holy pure and undefiled Law as silver purified seven times it hath no Impurity in it Psal. 19.8 3. It is a holy profession she maintains she hath places to worship in she hath holy Ordinances to live by she hath a holy calling for she is called to be holy all other Congregations live by sence but she by faith 4. It is a holy Lord whom she serves she serves the Lord Christ she worships through him that God that is so holy
the first sight to the carnal Christian but a low and poor device to gather some men together and pray and lay their hands upon anothers head to make a man an Ambassador of Jesus Christ to make him a steward of the Mysteries of God a Planter a Waterer a Builder and a Watchman to the Church by the same kind of Logick the other ordinances of God might be abused What force may the same Creature say hath a Morsel of bread and draught of wine in the Sacramnnt of the Lords Supper to assure men of heaven to foagive their sins to confirm faith to qucken hope to preserve love and so contemn that We ought in those cases to look to the institution and approbation of God and practise of the Apostles and to keep and hold up Gods ordinances in purity is a means of being ever happy This therefore of ordination being one to receive it to come to it may procure much profit to the party that hath it and to the Church for whom it is given him 2. It imboldens him in that imployment by this he may shew both his gifts and commission which two may make his face as brass against the Irony faces of perverse wicked men There may be some whose imprudence may carry them out to preach without this commission yet when they read the Scripture and see this ordinance practised so constantly both in Law and Gospel their conscience if they have one must needs accuse of that of which the Pharisees were by ouâ— Saviour even for Thieves and Robbers Iohn 10. by entring thâ— Church not by the door of ordination for of the Pharisee preaching God gave no commission 3. The solemn prayers of the Church with which that exercise is attended may bring the holy spirit to him that is ordained The gift of utterance Gal. 4.3 The gift of Wisdom 2 Tim. 1.7 being asked God may send them down Prayes availeth much and in an act of so high concernment both to Christ and to his Church it is not Christian like to suppose those prayers to be barred from the ears of God he that is ordained may be a prophane sinner yet as men will give the Nurse good things for love of the Children God may give him giâ—ts for the good of his Church Iudas bore the Bag by which Christ relieved the poor 4. It binds him to that function he that is once brought to the plow of the Scriptures and hath put his hand to it to till the ground of the hearts of men is not through the unevenness of the path or hardness of the soil to forsake that imployment knowing that what ever happen however the world go this must be his work it may and without question doth make him set himself to his work and study how to go through bad report and good report c. but this leads us to the Quest. 2. Whether a Minister may renounce his Ordination It hath been the practise of some persons for the pleasing of a factions generation of late years to contemn quit deny or renounce their ordination but it savoured not of godliness 1. The nature of Ordination is against it That is a setting a man apart by the Church for that peculiar exercise and office he is separate from otheâ— imployments to follow this and therefore it is not in his own power to renounce it at his pleasure or for any cause whatsoever 2. That Assertion of our Saviour â— Luke 9.62 condemns it He is not fit for the kingdome of God that puts his hand to the plough and looketh back he that makes an entry either upon the preaching of Christ or professing of him must never come back to the world for the renouncing of either 3. The Ministerial office should fail if this were granted It is unknow what the thoughts of a Minister are in his troublesome going through the parts of his office and allow him power to forsake his calling in a few years we might see Pulpits empty the least cross affront persecution might be arguments strong enough to induce him for the forsaking of his people study calling and betake himself to some other honourable profession or whatever seemed good in their own eyes 4. The Laws of the Church will not suffer it to go unpunished if it be done Those that are Church-officers themselves know what strong reasons may induce men to forsake and quit their callings to put a chain to them that are otherwise without conscience the Church of England orders No man being admitted a Deacon or Minister shall from henceforth voluntarily relinquish the same nor afterward use himself in the course of his life as a Lay-man upon pain of excommunication c. Quest. 3. Whether the Ministerial Office be to continue alwayes in the World There are spirits gone out amongst us crying down the Ministry as Antichristian affirming th light within or the witness within is only now to be heard but these spirits when tryed are not of God for that office must and shall continue 1. For Christ hath promised to be with it unto the end of the world Mat. 28.20 Unto that time therefore it must endure It is spoken to the Apostles the first Teachers who are dead it must therefore be understood with them that are their successors in that office which are now in being and those that shall come after us who are not yet born 2 From the imperfection of the Church Eph. 4 11 12. Untill all the members of the Church come in the unity of the Faith and of the knowledge of the Son of God unto a pâ—rfect man unto the measure of the sâ—ature of the fulnesse of Christ God will give Pastours and Teachers admit that many were now perfect that were of age yet for them that are young the ministry is necessary there is dayly a young generation coming up belonging to the Election of grace and therefore the Church is not peâ—fect and therefore the Ministery must abide that this Scripture might be fulfilled 3 God hath appointed this office to be the ordinary meanes of salvation so long as their soules on Earth this office must remain there being no way shown by God since the fall but this that can bring a man to glory repentance faith and good workes must be tauâ—ht by them and while â—he world stands this dâ—ctrine will be necessary 4 The Sacraments must be received by the members of the Church untill Christs second coming Mat. 28.19 1 Cor. 11.26 It is these men that have this power derived from the Apostles to administer the seales of the word which seales untill the end of all things and unâ—ill the coming of the Lord by the whole body of the Church must be received by consequence therefore there must be Church-officers to deliver the same untill the times of refreshing shall come from the presence of the Lord. 5 From the practise of the holy Apostles and disciples of the Lord They constantly
is a sin not supposed only but really and in its own nature he ought to take the admonition 1 As from God 1 Sam. 25.31 32. 2 Meekly as from thy Brother 3 Thankfully as from both SECT VII Quest. 1 Whether a Heathen may not be admonished Quest. 2 Whether Admonition be alike to be given to all Quest 1 Whether a Heathen may not be admonished In reâ—ard that the Scripture calls upon us to admonish a Brother we are not altogether to neglect any of whom we have hâ—pes of bâ—â—â—ering of what professioâ— soever he be For 1 By nature all men are our Brethen we are all of one stoâ—k and kind as through that relation may admonish him when he doth offend 2 By providence the Heathen Turke or Jew may be our neighbour and upon that relation he may be admonished at least as to civil crimes and as far as you can do good in spiritual but if he will not hear never bring it before the Church since she judgeth none that are without 1 Corinth 5.12 13. 3 By Law he may be our kinsman and this will lay a more particular engagment upon us to give him our best advice in things that may conducâ— unto his good bâ—t for the making of any judiciall processe for reclaiming of him in an Ecclesiastical way it is not to be done the Church leaving such wholly to the judgment of God When the Scripture calls upon us to reprove a Brother it holds out that above all others we should most heed a Christian not that altogether we should neglect any in whom we see the least hope of good Quest. 2. Whether admonition be alike to be given to all Though admonition be to be dispenced and given to all without exceptions yet it is not to be given without respect of persons we shall lay down several distinctions and so close this chapter 1 Betwixt age and age we ought to have a respect to gray hairs and reverence the hoary head 2 Betwixt person and person some are of a more bashfull and good nature then others 3 Betwixt calling and calling some are Ministers of the Gospel some not We ought to behold him as a Father 4 Betwixt sin and sin there are degrees of sin and there are degrees of temptation which the wife reprover is to observe CHAP. 14. Of Excommunication This is the effect of rejected Admonition so desirous is God of mens good that if they will not amend by wholesome reproof they should be corrected with the sharper censure of Excommunication the last refuge of an offended brother is the Officers of the Church and if their reproof be not accepted it ends in this severe correction which is either the lesser or the greater 1. The lesser excommunication is a keeping back the offending Brother from the Sacrament of the Lords Supper untill that satisfaction be given to the Church-Officer for the sin committed which is an acknowledgement of his sin before the Church in general or the Churches-Officer and the party offended in particular 2. The greater Excommunication is not only a keeping him back that is obstinate against the Churches admonition from that Sacrament of the Lords Suppet but a judicial cutting of him off from the body of the Church which is the Body of Christ and leaving him as a heathen to be judged at the Lords coming down to judgment Of this greater excommunication we shall speak of these following heads 1 The nature of it 2 The ends of it 3 The form of it 4 Resolve some Questions SECT I. The nature of this greater Excommunication will not be unknown to him that considers this description It is a judicial casting out of râ— factory stubborne and obstinate offenders from the Church of Christ and delivering the n over unâ—o Sathan for the preservation of the Churches peace and honour 1 It is a judicial casting out It is not to be done out of rash and furious passion but according to the Law and Rule of God and that not by every one but those to whom the power of binding is given and he not by his own authority but by the advice or at least the knowledge and consent of the most worthy Members of that Church from which the party is to be cast 1 Cor. 5.45 2. Of stubborn c. this is to be done after all admoniâ—ions counsels and reproofs of the Church are slighted and contemned It ought to be the last Act of the offended Church and all means are to be tryed to reclaim an offended brother before this be put in execution and practise an obstiâ—ate offender is properly the Subject of Excommunication The offence is not necessary alwayes to be in matters of fact Drunkenness Swearing Sabbath-breaking Perjury Blâ—sphemy but it will and ought to be extended to matters of another kind as Teachers of false Doctrine Disturbers of the Churches peace and Infringers or Contemners of her Laws 1 Tim. 19.20 Tit. 3.10 2 Thes. 3.6 3. From the Church of Christ Not to speak of those kinds of Excommunication which were used against Offenders in the Church of the Iews proportionable to these now used in the Church of the Christians It is affirmed that the party so judicially cast out is not a member of the Church of Christ nor was not before that is since his refusal to hear the Church in her admonitions at that time he began to be a Heathen and a Publican and these are not of the Church of Christ then he began to be as a Dog and a Swine unto whom holy things are not to be given Mat. 7.6 The Church therefore doth but pronounce the sinner to be what indeed he is that is not a member of the Church by which sentence the Church looks upon him as cast out or cut off from their body 4. And delivering them over unto Sathan this is the fearfull issue of Excommunication and yet no other then the Lords mind against that Corinthian for his sin of incest 1 Cor. 5.7 And Pauls practise for the Apostacy of Alexander 1 Tim. 1.20 Out of the Church is to be out of Christ and to be cut off from Christs body is to be thrown among the branches to be burned As a Judge by his sentence by vertue of that Commission given him from the supream Magistrate gives the Prisoner over unto execution being dead before in Law as soon as his fact was committed so the Church-Officer by vertue of that Commission given him of Christ Iohn 20.23 assisted by the Church-Members as Justices gives the sinner over unto Satan whose he was as soon as obstinacy appeared in him 4. For the preservation of the Churches peace and honour the end of the Church in this act is not the sinners damnation but his salvation Christs honour and her own peace but these things fall more properly under the next Section SECT II. The Church in this her Discipline hath before her eye and in this judicial sentence proposeth to herself
these ends 1. The glory and honour of God that his name might not be abused nor his worship defiled by such obstinate and refractory persons 1 Tim. 1.20 2. For the Honour of the Church that her enemies should not have occasion to triumph and boast that she consists of impure and wicked wâ—etches Christian religion might suffer through the wickedness of such men and therefore the Church disowns them and affirms they are not Christians but heathens 2 Thes. 3.6 3. For the prevention of sin a little leaven will leaven the whole lump one notorious sinner being suffered to go without this Church discipline might infect others which when this is set will not so easily be done he is punished that others might fear and be kept pure One arm may and in some times must be cut off not for hatred to it but being rotten the whole body is in danger the like case is here 1 Cor. 5.6 7. 4. To bring the sinner to the obedience of Christ when such a judicial sentence is pronounced and when the Members of the Church withdraw from him as a leprous person so far as stands with necessity and order and knowing what is done on earth is ratified in heaven the terror of God with him that is not past all sense will so follow it and the shame of men will so fill him that he is brought to his knees craving pardon of the Church for his obstinacy and desiring to be received again into her body is absolved and forgiven and receives the ordinances of the Church and for the future walks more humbly and holily then before which was the fruit of the Corinthians excommunicating that incestuous person 2 Cor. 26.7 8. But if there be any so perversâ— that this Church-censure will not reduce to obedience the Laws of all Christian stares takes that sinners case into consideration that God be not blasphemed and by them he is punished SECT III. To let pass the several wayes that the Church useth to reclaim the sinner which is different according to the Lawes and customes used in several places the sentence of Excommunication is pronounced by the Minister of that Congregation where the offender lives in this or the like form A. B. Having been lately a Member of this Church hath contumeliously and obstinately fallen into the sin of and hath renounced his Fellowship in this Church having reproached the same and the whole Ministration of Gods ordinance therein of all which he hath been tenderly and earnestly admonished sundry times in private and hath been publickly called to repent and turn from his sin And for as much as the Church finds her tender admonitions to be fruitless towards him she is compelled though with great unwillingness and hearty sorrow to vindicate her honour and provide for the peace and safety of her Members by executing that severe chastisement on him which Christ her head and husband hath authorized her to inflict on such rebellious Children who thus do renounce and cast dirt in the face of her that bare them For as much then as the said A. B. doth utterly refuse to hear the Church calling him with much long suffering and tender love to returne to the unity and Fellowship and to make a just acknowledgment and renunciation of his sin of but doth pertinaciously declare both by word and deed his obstinate pâ—rsisting therein Therefore after solemne calling upon God and having his glory before our eyes the credit of the Gospel and the prosperity of his Church I do hereby according to the commanâ—ment of Christ and by his authority committed to me as minister of thy Church and with the consent also of the same solemnity pronounce and declare in the name of our Lord Iesus Christ the said A. B. to be cut off from this Church and body of â—hrist as a most obstinate and impenitent and do leave him to that fearefull judgment and fiery Indignation denounced against such and do warne and beseech you to withdraw from him that he may be ashamed and to lay him aside to be dealt withall when the Lord Iesus Christ shall come Which sentence is nothing but a declaration of that which the sinner is before he be judicialy sentenced by the Church Yet it is to be noted that this casting out of the Church is not absolute save as touching external rights and priveledges of the Church from which Excommunication fully keeps him but as touching internall right he hath unto the same it is only conditional that is upon his persisting in his errour and therefore if the excommunicate will leave his wicked deeds confess his sin be reconciled to the Church whom he hath offended signifying this to his minister he is again to be restored to all the rights and ordinances of the Church and to be absolved from that sentence passed upon him that Satan geat no advantage over him or left he be swallowed up of too much sorrow 2 Cor. 2.7 The sinnes for which the sinner hath this sentence of Excommunication passed on him are not alike in all Churches for according to the laws and orders established in severall Churches crimes sins and offences may be different according to the Constitutions of those Churches that is of those offences which are made against the laws in those places commanded for the honour of the Church though not directly required by the law of God SECT IV. Quest. 1. Whether the Reformed Churches are legally excommunicated by the Pope Quest. 2. Whether Kings ought or can be Excommunicated Quest. 3. Whether excommunication debarres from all society of the Church Quest. 1. Whether the reformed Churches are legally excommunicated by the Pope The Bishop of Rome in regard of the separation made from him by the professors of the religion called the Reformed hath passed his sentence of excommunication upon them as Heretical but unjustly Foâ— 1 They are not Hereticks but Orthodox professors they have left that upon which their souls could have no sure hold There is no point that ever Christ taught or the Apostles preched or the primitive Church knew that is denied by the reformed 2 He hath no power to exclude them out of the Church who himself is scarce a member of it he is in the Church only as Antichrist in the temple of God and in as much as he exalts himself above all that is called God 2 Thes. 2.4 viz. all Kings and maâ—itrates in which regard in some measure his Churchship might be denyed 3 The Church of Rome her self is most hereticall if that be Heresy to preach down what God commands to blot out what he hath written to adde to what he hath spoken and dispence with what he hath enjoyned the Church of Rome cannot be found they ought first to cast the beame out of their own eyes and then they can see the better to pull the mote out of ours 4 The Pope or Bishop of Rome hath no authoritative power over the Churches of other
remis Saxaque Sisyphi Juditer delabentia Frustra revolvite En Phoebus oritur cujus matutinum vel jubar Ad fugandas valet Fanatici erroris nebulas En Phoebus oritur acutis armatus radiis Ad extirpandam foseresin deleudamque funditus Hercules strenuus qui clava Biblica Hydram a fronte adorieris Tantum ab est ut ad strepitum Hujus Draconis horridum expavescas Plaudite Togatae Gentes plaudite Invictus in arenam jam nunc descendit Agonista Nec de frivolis quibusdam nugis Sed pro Aris focis dimicatur Veritatis causa agitur Fideque Catholica ab infandis Erronum contumeliis vindicatur Aspiret studiis divina caelitus gratia Favonius Ut in sui nominis gloriam Ecclesiae imolumentum Reipub. tutelam Tendant omnia E D. H. A. M. e Col. in Oxon. THE AUTHOR TO HIS BOOK SHake off this panick fit there is no fear poor heart to cause a fear Englanâ—'s not what it was its Holy Ground since CHARLES was crown'd The Bores the Wolfs the Foxes and wild men are chain'd or watch'd in den The Crown the Mitre Cassock and the ✚ Hath purifi'd the land remov'd the dross Of Schisms Factions Errors Heresie Truth 's got her palace Church her Armoury Then shake off dull Delâ—y and now at lengâ—h With man-like sâ—rengâ—h Go thou the rounds of Albions soyl and view Phanatique Crew And with thy plainer Rhâ—troâ—ck cause them say This Old is the best way That they may learn anâ— love both fear and serve Gods Laws Christs Church and from them never swerve Yea leaving Satans Syâ—agogâ—es may turn Into our Temples there theâ—â— incense burn So with thy faithfull Optick digitate and shew The way that 's new Make known that Via Lactea Heavenly path Cal'd Catholick Faith In which our Fathers walk'd and walking were Secur d by Angels care Fear nor the Frowns nor surly looks of those Who Truth and Order's Popery doth oppose Inform the Quaking sinner to his face There 's Revâ—rence due to Person Time and Place Hold out thy Lamp present thy spiced Wine They 'r both Divine And thy Baptismal water make appear As Jordan's clear A ✚ is there 't is true declare its loss Was to the Church a ✚ Salute each house with Peace and to each eye Of all thy Treasure make discovery If any sume bite lip or wag their head Abide not there the Son of Peace is fled Put on this Pilgrimes weed poor Baby mine And Heavens shine Upon thy weak endeavours by success much Add daily to the Church Thy Fathers Blessing thou hast also got and now Go forth and prosper thou AN INDEX Directing to the ORDINANCES AND QUESTIONS Contained and discussed in this TREATISE Of the Church page 1. Questions I. WHether the single Testimony of the Church be to be received in matters of faith pag. 19 II. Whether the Church hath power to ordain Ceremonies not ordained of God p. 18 III. Whether the Church hath power to compel any irregular person to her Ordinances p. 24 IV. Whether the Civil Magistrate hath power over or in the Church of Christ And if he have whether his Law be binding to the Consciences of men p. 30. V. Whether the Segregated Churches now in England be true Churches p. 40. VI. What may justifie a mans separation from a true Church p. 75. VII Whether more religions then one are to be tollerated where the true Church is established p. 84. VIII Wherein consists the individuality or singlenesse unity or onenesse of the true Church p. 87. IX Why is the true Church called holy p. 90. X. Why is the true and holy Church called Catholick p. 91. XI Whether the Elect only be true members of the Church p. 93 XII What are the markes of a true Church p. 95. Of the Scripture p. 99. Questions I. Whether the Scripture be the word of God p. 143. II. Whether the Scripture ought to be mans only rule p. 148. III. Whether men may come to a saving knowledge of God without the Scripture p. 150. IV. Whether pefection may be attibuted to the Scripture p. 152. V. Whether salvation may be had by single knowledge of the Scripture p. 154. VI. What may perswade one that doubts to believe the truth of the Scriptures p. 156. VII How fâ—r the Saints may be our rule besides the Scripture p. 158. VIII Whether the bookes called Apocrypha be not Scripture p. 160. IX Why would God coâ—municate his to his Church by writting of the Scripâ—ure p. 162. X. Whether men be bound to believe all that is in the Scripture p. 164. Of Reading the Scripture p. 165. Questions I. Whether there be a God as is declared in Scripture p. 175. II. Whether God be a spirit p. 178. III. Whether there be but one God p. 180. IV. Whether there be three persons in the Godhâ—ad and how these persons do agree p. 181. V. Why are Kings and Magistrates called Gods and Rebellion to be like witcâ—craft in Scripture p. 191. VI. What was that Image wherein God made man and why was man created naked p. 194. VII Whether the reading of the ceremonial law be profitable to a bâ—liever or whether any part of that law be established under the Gospel p. 196. VIII Why would God suffer his dearest Saints to lye under such sad â—fflictiâ—â—s as are mentioned in Scripture and whether the book of Joâ— be a reall hictâ—â—y p. 211. IX Whether there be any diffeâ—â—â—ce betwixt the old and new â—â—â—tament and why the Scriptures are called a Testament p. 215. X. Wâ—â— are there some things in Scripture hard to be understood and whether the Scripture can dwel richly in â—â—ose that cannot reade p. 218. Of the Sabbath p. 221. Questions I. Whether the keeping of a sabbath be a ceremony and abolished by Christ. p. 235. II. Whether it be lawfull to make feasts on the sabbath p. 236. III. Whether sporting or gaming is to be followed upon the sabbath p. 273. IV. Why did God give charge concerning the resting of beasts upon the sabbath p. 239. V. Why did not God give Charge concerning a wifes resting upon the sabbath p. 240. VI. Why is not the change of the sabbath in Scripture mentioned p. 241. VII Whether the Church may command any other day to be rested on beside the sabbath p. 243. VIII Why doth God put a Remember before the Commandment of the sabbath only p. 245. IX Whether the first day of the week may be termed sabbath or sunday p. 247. X. Why is the sabbath called Holy p. 251. Of a Fast. p. 252. Questions I. Whether the fasts of the Church of Rome differ from those of the Church Catholick p. 249. II. Whether fasting be not a ceremoniall or Iewish Rite p. 251. III. Why is the fast of Lent observed by the Christian Church p. 252. IV. Why are the fast of the weekes of Ember observed by the Church p. 255. V. Whether it would bring advantage to the Church to have those
the name of a Catholick no more then a theife when he gets into a House deserves the name of a true Heire for by their new fangled toys brought in by the keys of the Pope a new word also the true antient and Catholick faith is robbed of her gracefull purity yea the antient Church of Rome is divested of her glorious Apparel by which those Popish impostors passe the better undiscovered and Romish Polititians make the better show but set them passe Are all the members of the Catholick Church holy No All are not Israelties that are of Israel Rom. 9.6 Would all the Lords people were Prophets Christ hath some Branches in his Body that bring not forth fruite and therefore shall bee taken away Iohn 15.2 There are some that by profession are members of his visible Church yet are dead Branches not having in them the sap of the Spirit to bring forth the fruits of Holinesse and good Works which alone makes them members of his invisible There are Prophane and Hypocritical sinners which are part of Christ but so as Mos or dead Branches are of the Tree accounted so of God and by Christ esteemed so to be Yet they professing the Doctrine of the Gospel owning the Sacraments of our Lords institution must be looked upon as members of the holy People There were prophane men no doubt in Israel yet by outward profession they were all the Lords people there were in our Saviours time those whom he threatnâ—d should be cast out and with the same breath acknowledges them Children of the Kingdom Mat. 8.12 It could not be that a Prophet should perish out of Jerusalem and the whole multitude with the high Priests and Elders of that City having seen the man that was Gods Fellow cryed out away with him away with him Crucify him Crucify him in her God found as in a common slaughter house the blood of all the Prophets and the Blood of the Son of God was charged upon her yet at the seâ—f same time the holy Ghost acknowledges Jerusalem to be a holy City Matthew 27.53 For there the law of God was read the worship of God performed and outwardly the people of God dwelt and the house of God was frequented There were divisions among the Corinthians contentions Law suits Fornication great haughtinesse of mind great prophanenesse and loosenesse in the administration of the Lords-Supper yea some receive it drunk and for all this the Apostle call them Saints prefacing the Epistle he sends to them for the redressing of those disorders thus viz. unto the Church of God which is at Corinth 1. Corinthians 1.2 Their profession made them outwardly holy and by their owning the Gospel ordinances it is manifest that they were outwardly called though their sins did demonstrate that they even those whom he had called before Saints were carnal 1 Cor. 3.3 If we in this age could but learn or see that the gate of the Church is wider then the gate of Heaven we should have less noise amongst us and more charity for each other Laodicea had lost her first love and was wretched miserable blind and naked nigh to be spued out yet the true and faithfull witnesse beares this record of her that she is a Church and her Pastor or Bishop is an Angel Revelations 3.14 In a word profession of the most holy faith and beleiving of fundamental Doctrine is sufficient among men to own any man as a member of the visible Church and to denominate him there from but not to give them interest or Title to the invisible or to make them fellow Citizens with the Saints in the new Jerusalem for without holinesse no man can see the Lord Hebrews 12.14 And therefore the Church is compared to a draw-net which draweth up Fishes of all sorts both good and bad Matthew 13.47 And to a field wherein is found both darnell and good corn both tares and wheat and they must not be plucked up before the time If Saul had been plucked up as a tare we should never have had such a pretious Paul To this Doctrine consent the reformed Churches Art 17. of the Church of Helvetia Art 8. of the Church of Bohemia Art 26. of the Church of France Art 27. of the church of Bel. Art 7. of the Church of Auspurge c. It is now time to come 2. To resolve some Questions concerning the Church Question 1. WHether the single Testimony of the Church be to be received in matters of Faith Quest. 2. Whether the Church hath pâ—wer to Ordain Ceremonies that are not Ordained â—f God Quest. 3. Whether the Church hath Power to compell any irregular person to her Ordinances Quest. 4. Whether the civill Magistrate hath power in or over the Church Quest. 5. Whether the segregated congregations now in England be Churches Quest. 6. What may justifie a Separation from a Church Quest. 7. Are there more Religions then one to be celebrated where the true Church is established Quest. 8. Wherein consists that individuality singlenesse unity or Oxenesse of the true Church Quest. 9. Why the true Church is called holy Quest. 10. Why is the true and only Church called catholick Quest. 11. Whether the Elect be onely Members of the true Church Quest. 12. What are the Marks of a true Church Quest. 1. Whether the bare and single Testimony of the Church to be received in matters of Faith or Salvation The Church of Rome defends the necessity of her Members yielding to the simple Testimony of the Church in matters of faith but very unsoundly for 1. Every particular Member of the Church hath erred and therefore the whole Church may for what ever be the quality of the parts the whole must be of the same as the simples are so is the Electuary that is made of them hot ingredients can never make a cooling plaister It is dangerous to make it the ground of my faith of which I have no surer testimony then he or they sayes so The Popes we know have sinfully erred whom they would make the Church virtual Councels have erred whom they would make the Church representative the Councels of Basil and Constance cannot both be true Peter erred Demas may fall back Laodicea may lose her first love It s hard to make a sound Christian believe he shall be damned for not doing that or not believing that which God hath nowhere commanded or spoken of Certainly to make the precepts of men equally binding to Scripture is against that text Deut 12.33 What thing soever I command you observe and doe it thou shalt not and the reto nor diminish therefrom why then should I believe that there are pains in purgatory which I must undergo with as strong a faith as to believe there are joyes in Heaven And why must I be damned if I believe not that the Pope is as really head of the whole Univarsal Church as to believe that Christ is risen from the dead The reason is the Church it
is himself and his Cardinals saies it a poor bolster God knows for a man to place his rest his confidence his assurance the unchangable estate of his eternal soul upon And why must I believe it because they say it Because they cannot erre and why must I believe they cannot erre because they say so thus may they impose upon mens consciences the very doctrine of Devils as they do 1 Tim. 4.12 3 4. and the poor people are taught that they must believe that oâ— herwise they are no members of the Church out of which indeed there is no Salvation or of Christ though no Scripture be brought in the least to confirm it 2. We were not baptized in the name of the Church this argument Paul brings against the divisions of the Corinthians 1 Cor. 11.3 there were some that would stick to the Doctrine of Paul some hold to that of Cephas what sayes he was Paul Crucified for you or were you baptized in the name of Paul that you should suppose to be saved by me we were baptized in the name of the Triun God and we expect only and we believe throughly to be saved by him alone without the aid of men or Angels for if an Angel should come down and perswade us or teach to us a necessity of believing in him without or against the Scripture as frequently Rome doth he were to be accursed I say again he were to be accursed 1 Gal. 9. 3. The Catholick Church calls upon her members not to do that and good reason too the Son of God would not though he might urge his own authority plead for a beliefe but upon a Scripture account Iohn 5.39 and Paul desires to be followed no further than he follows Christ 1 Cor. 11.1 and those Bereans are made noble for searching the Scriptures whether the things that were spoken by Paul were true or no Acts 17 11. And we have a charge given us to hear the Son the same teacheth the reformed Churches as of France Art 2. Belg. Art 7. Art 20. of the Church of England Art 1. of the Church of Bohem In which Article there are two reasons given for this truth 1. because the Scriptures were inspired and taught by the holy Ghost confirmed by heavenly testimonies which spirit discovers to men how it ought to be understood for Prophecie came not in old time by the will of man but holy men spake as they were moved by the holy Ghost 2 Pet. 1. ult Besides the Lord himself saieth Search the Scriptures And again Ye are deceived not knowing the Scriptures c. 2 Because that is a true and sure testimony and a clear proof of Gods favourable good-will which he hath revealed concerning himself such things as are necessary to doctrine to discipline and government of the holy Church are all fully and absolutely so comprehended then which no Angel can bring any thing more certain and if he should he ought not to be believed For which cause saies that confession in our Churches the Scriptures are rehearsed to the hearers in the vulgar tongue and especially according to the ancient custome of the Church those portions of the Gospel in Scripture which are wont to be read on solemn daies out of the Evangelists and Apostles writings and are usually called the Epistles and Gospels The whole stream of the confessions of reformed Churches runs against Rome in this 4. Our Creed which is the rule of things to be believed as the ten Commandements are of things to be done and the Lords Prayer of things to be asked calls upon him that reads it or hears it to believe only in God the Father and in God the Son and in God the holy Ghost and not to believe in but to believe the Catholick Church i e to be perswaded that there ever was is and shall to the end of the world be a company of men Elected and called unto life by which confession we acknowledge our selves one of them Now to believe in the Church were to set her in as high dignity to rule over the consciences of men as Christ himself or any other person in the Trinity which were a giving his glory to another 5. Men should by this never be assured of their Salvation nor of their good estare it might be necessary for thy Salvation to do that this day which might not be done if I would be saved the next for as the Rulers of the Church uttered their judgments upon the light of reason I must judge my self in a happy or in a forlorn condition which is contrary to that Catholick doctrine Make your calling and Election sure 2 Pet. 1.10 which could never be done did it lye upon the fine flourishes of an Oratour or distinction of a Canonist sitting in counsell And indeed this may be one cause why the Church of Rome denies the possibility of a firm assurance of future glory contrary to the text above named 5. There are but four false religions in the world Heathnism Turcism Judaisme and Papism the Heathen possibly may reason the case for his religion against an Opponent though perhaps as soundly as Cyrus reasoned with Daniel concerning the dignity of Bel Thinkest thou not â—hat Bel is a living God said the King seest thou not how much he eateth and drinketh every day The Jew he will direct thee to the Scriptures see and try if his religion be not according to that most sure word of Prophesie The Turk is stubborn and it is death to dispute or search the truth for the confirming of the faith in the matters of the Alchoran The same it is with the Papist the bell will ring and candle will be put out and the book opened if the authority of the Bishop of Rome be once questioned though in matters of faith Let the Turk and Romanist therefore go together give me that religion that may be tryed and hold out in tryal yet let the Romanist remember that as Mahomet said he found the hand of God seven times colder than ice he may find it seventy times hotter than Purgatory for either adding or taking from the word of God and imposing any thing upon the people as necessary to be done in point of Salvation Illi ergo potius parendum monenti ut omnia exploremus quod bonum est retineamus quoe certe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instituti non potest nisi ad manum sit Lydius ille Scripiucarum lapis cujus ope aurea ab aereis humana á Divines internoscantur Notwithstanding that the restimony of the Church is not to be taken singly in matters of faith yet the testimony of the Church is of great weight and concernmnst in matters of fact For 1 it may prepare our hearts and move them to believe the thing the surer that the Church hath affirmed This made King Charles the first of glorious memory strongly to assert that what could not be proved by the word of God to be unlawfull
the practise of the Church was warrant enough for him to follow and obey that custome whatsoever it were and to think it good and that he would believe that the Apostles Creed was made by them such reverence I bear to the Churche tradition they are his Majesties own words untill other Authors should be certainly found out and 2. it is of all humane testimonies the greatest in respect of the Wisdome Gravity Learning Prudence Godliness of those men that lived about the first centuries and were Governours in the Church of Christ but no waies is their authority to be taken or ought to be taken as the ground of a mansfaith and assurance since it is but the testimony of men Quest. 2. Whether the Church hath power to ordain ceremonies upon her members that are not ordained by God For the cleering up of this Question wee shall premise 1. That the Church hath no power to impose any ceremonies that are in their nature impious Exe. 20.18 nor 2ly such as may cumber men and hinder them in the cheerefull execution of the essentiall parts of worship like the Jewish constitutions there is a rule against that Luke 11.46 But if the rulers of a Church impose Ceremonies which are not contradictory to the Canon of faith or rule of the Word they have a power that will defend them in their so doing and no private person in the least ought to speak against the execution of that power In generall what ever may tend or what ever in their judgements will tend 1. To the edification of the Church 1 Cor. 14.26 there is a power given to put that in Execution Let all things be done to edifying Or 2. whatever in their judgements may be comely in the Church they have a Power to put that in execution 1 Cor. 11.13 Iudge in your selves Is it comely that a Woman pray unto God uncovered By this Text whatever is by the Officers judged to be uncomely may be removed and whatever is comely in their judgements by this power may be enjoyned in to the Church Or 3. What may in their judgements be orderly or make for an uniformity they have a power to put that in execution 1 Cor. 14.40 Let all things be done decently and in order Now that ceremonies of this nature may be imposed by Church officers upon her members and that lawfully and religiously may be proved in particular by these following Arguments 1. From the Apostles practice in the Church who besides other things as the changing of times and places for their assembling together and touching the administration of the Lords Supper sometimes at midnight and then at daytime we find in particular that Paul injoyned that in the Church women should be covered 1 Cor. 11.6 Which one might think a ceremony that might have been forborn And indeed in imposing of it the Apostle is not authoritative but persuaâ—ive He leaves it to the Officers themselves and to their own judgements A ceremony possibly that gave as great offence to some coy and fine Dames as c. And so be appointed a known Tongue in the Congregation if he had been in England he would have found some to have told him that he took away their Gospell liberty in the time when strange tongues were not an unusuall gift Now from this very action we may conclude the truth of that position now under defence for by the prohibition of the one it should seem to be practised and by enjoyning the other it should seem to be neglected The former might seem a needlesse ceremony what matter were it whether women are covered or no the other might be thought in some sence hurtfull that they might not speak with those tongues which God by his Spirit that bloweth where and when it listeth did furnish them withall in the Church but the Apostles had power and they give the Officers of the Church power to rectifie that errour or in any other that in their judgments should have a tendency to the robbing of the Church of that order that ought to be in it But further 2. From the Apostles Counsells and warnings to the Officers of the Church There are generall precepts given to the Officers of the Churches which are gravidated with this power and demonstrates that they have a commission to impose such ceremonies as they shall think fit for the good of that Church whereof they are Governours Saint Paul not knowing what should befall him at Ierusalem whether he was going from Miletus sent for the Elders of the Church of Ephesus and charges them when he was gone to take heed to the Flock over which the Holy Ghost had made them Overseers soreseeing that grievous Wolves should enter the flock Act. 20.28 From which precept or caution given by this holy Apostle I may truly argue without offence to any that whatever these Elders thought or in their judgments supposed might tend to the good of their Churches though not particularly commanded in the Word might be injoyned by them and the church of Ephesus was bound to obey them in that particular And a sin that was or would have been in any private person to have murmured grumbled against much lesse oppose the practice of and usage of them So from that precept to the Corinthians 1 Cor. 14.40 Let all things bâ— done in decency and in order we may truly draw the same argument that what time was thought fittest what gesture was thought fittest by them to preach in to pray in to receive Sacraments in or to administer Sacraments in what garments what gestures to give or to receive them in might be imposed on the people of that place by the Church governours through vertue of this generall precept Moreover Paul writing to the church of Philippi with it's Bishops and Deacons Phil. 1.1 Among other directions as Bewarâ— of dogs beware of evill-workers chap. 3.2 comes and desires them chap. 4.8 that whatsoever things are true whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report Think on these things Now here is such an Epitomy of all good works as none are comparable to it It may be called an abstract of the whole Bible and this written to the Bishops and Deacons let none be offended at the name Bishop I mean no body hurt Shall it be understood that this full pithy Exhortation reached only to their own private capacity as Christians and not to their publick as Deacons without question what in their judgements were lovely and of good report if used in the Church might be commanded by those Deacons to the Church by vertue of this precept as Church officers In that Epistle to Titus Paul shews him the end of his leaving him at Crete chap. 1.5 That he should set in order the things that are wanting c. Concerning the Ordination of Elders the Apostle had given him in charge at the first but let Churches be
the filling up of the House and eating of the Supper for it was now ready and yet the Table was not filled I dare say the Son of Ieffes place was not empty None who is like Gods own heart but will appear fâ—rst in â—ods House and at his Worship Probably many might excuse themselves or pretend other businesse at this invitation but the Servants could not help it onely rold their Lord that what had been concluded of him was performed by them The Master being herewith provoked charges the Servants the third time to go to the High-wayes and Hedges and compell them they had bidden and invited and exhorted and perswaded them before now they must take no excuse but Compell and by some circumstances in the text he that wanted a wedding garment appears to be of the number so forced and by this was the house filled and the Lord contented The guests were clean but not all one was found unfitted for such a table he is charged with it He had nothing to say for himself he knew that the servants told him they must do it and that by their Lords direction and therefore he urges not their compulsion as a reason of his own unpreparation they were to bring him in but he must fit himself for so noble a company and plentifull entertainment Now that the Master here is the Lord Jesus or Christ the Kings Son and that the feast are those ways and Ordinances by which Christ feeds both Jew Gentil them were first bidden and them that lay in the lanes and hedges and that the servants are the Ministers of the Church by whose Preaching and Doctrine they are called to come to the Lord Christ for Salvation is granted almost by all and how often the man without the wedding garment in chains is set at the Chancel door to perswade Communicants to a worthy receiving of the Lords Supper is knovvn to all So that there is no need to quarrel with the Word but rather fear the thing and not put the Church to compulsion which denotes the utmost of her power of which afterward to reduce her members family or children to obedience and compell them to come in to her Ordinances For we are not speaking oâ— her compelling those that are not or were not members of her body as the Spaniards and Iesuites are said to have done with the poor Indians driving them like droves or flocks to the Font or Baptistery and then brag of the multitude of their Converts Let us now come to the point and that the Church hath power to compell any that is of her body I mean such as never were cast out by her for all others are their own Apostacy from her takes not away her relation from them to come to her Ordinance seems to be true doctrine by these Arguments following 1. From that spiritual and powerfull efficacy and blessing that she knoweth goes along with her ordinances God will go along with his own institution and the Spirit may and often doth in the ordinance melt the heart that is otherwise cold and hard that conscience that may be pretendeded against the Ordinance may be broken or enlightned if it be real and that rancor against the Preacher may be slain with the sword of the Spirit Those that came to take Christ Iohn 7 47. and he that was sent to insnare him were both so taken with his words that they were almost if not altogether made his Disciples 2. From that danger that may incur to her whole body if she suffer one to fal off at his own pleasure for that one may open a door to another and both go several waies and each draw Proselytes after them Similitudo exemplum maxime movent and againe quod exemplo fit id etiam jure fieri putant homines She is therefore to appear with her rod in her hand as it were to correct the sawciness or stubbornness of any of her Children lest others take example and write after the copy or walke after their steps Once make it lawfull for a man to fall from the Church Ordinances without a real cause and that is to be discovered afterward and we shall quickly see others following after him out of wilfulness or malice for what Governour Government Preacher or Sermon can there be in the world that will please even all good men 3. From that power that Christ hath left to his Church in his last Will and Testament Die Ecclesiae tell it to the Church is the last refuge for an offended Brother Tell it to the Church Mat. 8.17 if that will not bring him to an acknowledgment of that real offence that he hath given for a zeal is only there supposed let him be to thee as a Heathen the Church hath here and elsewhere as in its own time shall be discovered a power to excommunicate out of the Church which is a delivery over unto Sathan 1 Tim 1.18 any of her body that gives a real and just offence to any of her members and will not make satisfaction so much as by repentance Now what greater offence can there be given to a Christian faithfull man than to see the ordnances the feals of the covenant that which is the power of God to save him that means that God hath appointed ordained instituted as standing Laws never to be repealed to the end of the World slighted raiâ—ed at carâ—ed at believe it if ever the Church did hear a cause she must hear this especially when she understands that not an Enemy hath done this but one that saies he hath affinity with Christ yea is a part of him if this tongue cannot be perswaded to say I repent the Church ought to deliver it over unto Sathan that it may learn not to blaspheme so that she may either compel him or thrust him out either make him learn or turn him out of her Schoole and that excommunication is no stingless Bee shal be discovered in its own time and place The like also teacheth the reformed Churches particularly the Church of Helvet Art 23. where speaking of publick places set a part from the worship of God declares that so many as do despise them and separate themselvee from them they are contemners of true Religion and are to be compelled by the Pastours and GodlyMagistrates In this case the Church officer may repair to the civil Magistrate if he be a Church member for redress to surcease stubbornly to separate and absent themselves from sacred assemblies by which they understand the publick temples of the Church It may be easily foreseen that the man who thus separates himself will pretend conscience for his separation The mixt congregation possibly will defile his holy heart and his conscience perswades him that the doctrin generally approved by the Church of England is not according to Godliness and he verily believes that our Churches being builded by Papists are Dens of theives And if he be made to come the sinne hee
supposes shall be theirs not his For the removing of this obstacle not to follow this man in his long wild Goose chace we must know that the servants are not blamed for the bringing him in that wanted the wedding garment in regard they did but that which their Lord commanded neither did he make any excuse for himself so farre was he from laying the blame upon others that he had nothing to say for his own vindication Who ever compels or forces the Minister or Magistrate to come to the ordinances fear thou God when Christ comes to take a walk in his Garden or among his Candlesticks and he see thee not acting those graces sutable to the Ordinance thou art about thou maiâ—st meet with a curse and not a blessing for the Church will never be blamed but thou mayest be condemned Moreover whereas Conscience by which we shall presume men walk taking no notice at all of Pride Spleen or Stomack is often pretended to justifie their separation we must note that conscience is no sufficient warrant to stop the Church in her Judicial Proceedings From some filth without and from some naughty humour from within men may have their eye-sight quite or near extinguished she knows there are some in her Family whose very consciences are defiled Tit. 1.15 It may anger such to have her look in their eyes and pain them to be turned up against the light of the Sun that she may give them eye-water but all tending to the good of the body the Church goes on with her cure by bringing her diseased Members to those Ordinances that are proper for their distemper Queen Elizabeth of glorious Memory Anno 1561 put forth a Proclamation enjoyning and commanding all Hereticks and particularly Anabaptists who had flocked into England being banished their own Countries to depart the Realm within twenty days whether they were Natural born or Forreigners This Civil Excommunication might have been prevented if they had obeyed the Laws of the Church then in force there being no ground that an established Church should suffer Hereticks upon the account of conscience Besides she hath learned and our ears have heard that conscience is not an absolute rule her Husband at his going told her thâ—t the time was coming that whosoever should slay her children should think that is be perswaded in his conscience that he doth God service Iohn 16 2. This is strange that any that feareth God should be perswaded in their minds it were an acceptable service to kill them whom his Son by his Word had begotten into a lively hope One of her Governors testifies of himself Act. 26.9 I verily thought with my self that I ought to do many thâ—ngs contrary to the Name of Iesus of Nazareth that is as he afterwards speaks he thought he was bound in conscience to â—â—â—â—â—son persecure slay stone and compel the Saints to blaspheme the Name of Christ and in this time no man could say but he was a good honest moral man Phil. 3.6 And what he did in opposition to Christ God knows it was neither out of spight or malice that he bore to him nor ill will that he bore to any that professed him but out of a zeal to promote Gods Glory and Honor this being known the testimony of a mans own conscience will by knowing Christians be made a rule of walking For indeed as to live by Reason will never make a Christian so to live by Conscience in this sense will make a Devil what iniquity may not be defended and abomination perpetrated if Conscience be the sole Judge To conclude therefore the Church knows that her Husbands last Will revealed in the Word of God is the prime Principal and ordinary Rule that she and all her children are tied to and to walk by and this of conscience is onely a secondary and subordinate Rule to that and where this would assume the Authority of the former and the child do what is good in its own eyes agreeable to his judgement suitable to his understanding write what shapeless Letters he will taking no heed of the Copy there she may lawfully use her Authority by perswasion or compulsion that is either make them come to her Ordinances or punish them for their not coming she in that case being the sole judge nor they If it here be objected for this age is witty that we never read that Paul or Peter compelled any It may be answered That Paul both did himself and gave order to excommunicate offendors And when they shew me that the Christian Religion planted by Paul was authorized by the Civil Magistrate and a Church planted and maintained by Law and by that Law compulsion forbidden then they say somewhat otherwise nothing the Law of the Civil Magistrate in Paul's time generally running against the truth of the Gospel Witness that Proclamation of Nâ—râ— who beheaded Paul published anno Christ. 67. Quâ—squis Christianum se esse confitetur is tauquam generis hvmani convictus hostis sine ulteriori sui defensione capite plectnor the English of which amounts to this That whatever man was known to be a Christian without further â—riâ—â— he should be condemned to death as a common enemy to mankind In such times as these there was no going to the Civil Magistrate for maintaining of the Church in her dignity against contumarious refractory and stuhborn backsliders but now I think of it it is time to come to the Quest. 4. Whether the civill Magistrate hath power over or in the Churches of Christ and if he have whether his Laws be binding to the Consciences of men For the ease of the Reader and that we be not forced to make many distinctions we shal suppose our Magistrate owning the faith of Christ and a Member of the Church we shall suppose him to be the chief Magistrate in or over a place or Kingdome whether by Succession or Election we shall also suppose this Magistrate to be either Man or woman We defend that one so ruling hath power both in and over the Church For 1. All good godly and holy Magistrates that we read of whether in common or in holy History did in a great measure meddle for that is the Word in this age with the Church and exercised authority over it and in it as Magistrates by their Royal mandates and holy Proclamations yea by the mouth of the Holy Ghost commended for their so doing as might be made out in many instances from David Solomon Iehosaphat and Hezekia and from him we may draw a remarkable passage for the affirming of the question It is said 2 Chron. 29.3 He in the first year of his Reigne in the first Month he opened the doors of the house of the Lord and brought in the Priests and Levites and gathered them tohether c. commanding them to sanctifie themselves c. Here was both zeal and speed his zeal in that he did it in the first Year of his Reign his speed
out for his Glory and how can they or what means can be imagined that they can glorifie God more by than by seeing his Word and Ordinances kept in that Dignity and used with reverence and received in that form that may most conduce to the Honour of God and keep up the Dignity of his Institution 9. The very Being and Power of Magistrates is erdained of God Rom. 13.1 Now shall we suppose that God would constitute a Power on Earth which in no age time nor place he would have to meddle with the great Concernments of his own Glory and to have nothing to do to preserve his Name from blasphemy his Ordinances from indignity and his Worship from contempt When I see a Text that holds out that limitation I assure them I shall believe it but not before 10. Kings have been accounted and ought to be esteemed Câ—stodes utriusque Tabulae Decalogi keepers of both Tables of the Law They are not onely to keep down murtherers adulterers stealers which belongs to the second Table but swearers Sabbath-breakers which are sins against the first Table For where is the Magistrate limited that he may meddle with the fifth or sixth Commandment and forbid to meddle with the third or fourth or if he be not limited to the third or fourth but he must see to the keeping of them where is he forbid to meddle with the second which is the Precept for the whole Body and Substance of his Worship We are sure it hath been the practice of all pious Princes since the Creation if not hindred by Rebellion within or from Invasion abroad to make good Laws for the preservation of the Churches Honour and as a means to it to have care of Schools and Universities which are Nurseries out of which to take Plants to put into the Garden of God which is the Church as God was pleased to gather old into his Garner which is Heaven 11. We shall scarce reade of any or talk with any that denie this Question but in other points are either Schismatickâ— Hereticks or Rebels who to justifie their Heresiâ— or maintain their Rebellion sound their Trumpet with Sheba that man of Belial saying We have no part in David 2 Sam. 20.1 12. It is the judgement of all the Reformed Churches in the Christian World Confession of the Church of France Art 39. of the Church of Belg. Art 36. of Sax Art 23. of the four Cities Art 23. of Bohem. Art 16. of Basil Art 7. of Helvet Art 30. of Scotland Art 24. Church of England Art 37. Generally the Anabaptists by name in the several Confessions are condemned for denying of it By this Jury of Witnesses let this pass for truth they are so unspotted in their natures that I can imagine no knowing nor loyal Christian will except against one of them Rebels will except all for if they stand they know that they shall be condemned and faâ—l Let that be written maugre Rebels upon the Gates of our Soveraign Lord the King whâ— was written upon the Sword of that famous Prince Charles the Great Custos utriusque Tabulae est CAROLUS And now we come to the second part of the question viz whether the Laws made by the civil Magistrate for governing of the Church be binding to the consciences of men Notwithstanding it hath been above proved that Magistrates have power given them by God by which without more trouble we must urge obedience yet we shall spend some words touching this and in order to it shall premise 1. That the Consciences of men directly properly and immediately are not neither can be tyed to any Laws but those of Almighty God The Lawes that flow from his eternall reason are propeâ—ly the tye of Conscience 2. So far as Law urgeth and enjoynes those things that make for the better conservation of Divine Laws as that Let every thing be done in decency and in order they do indirectly and secundarily bind and tye the conscience and the reason is not because such Laws are made by the lawfull Magistrate only but chiefly because such Laws as such do participate of the nature of divine Laws which are absolutely binding We answer then in the Affirmative whatever Laws are made by the Christian Magistrate for the better conservation of Divine Tyes and Binds the Conscience of their Subjects This appears upon these grounds 1. God hath absolutely commanded obedience to be given by every soul to the higher powers sor conscience sake Rom. 13.5 He hath not left it as a thing indifferent to obey or not to say that this is in temporal things onely is to say nothing except the ground of this distinction be holy for as I finde no limitation of the Magistrates power but it reaches the first as well as the second Table so I can finde no restriction of my obedience but it is to be given to Lawes of either kind know then where Laws are not contrary to Gods Law and by me resisted I resist the power not personall but authoritative for which I shall receive damnation Rom. 13.2 So that the â—â—w of God this Law that you presume you keep through your resisting the power condemns you for so doing Let every soul and therefore let thy soul submit to the Higher Power and make no distiction where God hath made none left when he comes to distinguish the Sheep which is tractable to the Shepherd from the Goates a nature apt to wander thou stand at his left hand There is no minutula legis until thou finde a little God and a little or tolerable Hell never act wilfully a little sin It is a Text that Titus must preach upon to his hearers that they forget not to be subject to powers they might think that Christian Religion freed them from subjection but it is nothing so that plucks not the Scepter out of the hand of the Rulers but keeps it in and and to be ready to every good work Tit. 3.1 i.e. be prompt and cheerfull for every thing that hath a tendency to good or that may be good to others though in all points we stand in no need of it our selves It is part of that honour that God hath engaged us to give Princes for honour is their due Rom. 13.7 They are Ministers Rulers Kings Powers Nay they be Gods Psal. 82.1 Hence it is that Fear God Honour the King goas together in the Scripture Then next God I am to honour my King Sure unto whom God hath given such Honourable Titles I am to give sutable respect and of that this Obedience is a great part and to do it not out of a civil choice but for conscience sake but possibly this may be no great Argument Therefore 2. We are to yield obedience to the Civill Magistrate in all things lawfull or expedient for the Lords sake 1 Pet. 2.5 Where a duty is pressed upon the sake of our Lord it both shews how much we are concerned to do it how
between the Summers heat and the Winters Frost All the Christian Churches in the World have been or are Synagogues of Sathan if these segregated Congregations be the Churches of Christ the Church of Ierusalem was no Church the Church of Antioch was no Church the Church of Crete was no Church the Churches of Corinth of Galatia of Philippi of Ephesus of Smyrna of Philadelphia of Sardis were no Churches if these be See the Confession of Faith of all Reformed Churches now in Christendom of Helvetiae Bohemia of France of Basil of Belgiae of Auspurge of Saxony of Wirtemberge of Swedeland of Scotland of England all of them do with one joint consent teach the contrary Doctrine of Separation of Ordination of Sacraments of the Keys unto those Congregations Cast your eye upward to the Writings Sermons Expositions Epistles Disputes of the most Ancient Worthy Learned Godly Patriarchs Martyrs Fathers that lived in any age of the Church or in all the Centuries of the purer times that immediately followed the Apostles and you shall by the whole Body of the Church see these mens practises and Doctrine as they have constituted themselves to be doomed judged sentenced as schismatical or heretical there being no such Doctrine touching those points they maintain in reference to the Ordinances above named taught by the Apostles or their immediate Successors Saint Iohn the Apostle taught no such Doctrine to Polycarpus whom he ordained Bishop of Smyrna Anno Christâ— 71. about forty years after Christs death nor Peter to Linus whom he made Bishop of Rome Anno 70. Neither did he teach any such Doctrine to Evodius the Second nor to Ignatius the Third nor to Theophilus the sixth Bishop of Antioch after himself who lived Anno 170. These would have been faithfull in delivering that Doctrine if they had received any such command frâ—m the Apostles But they teach the contrary and to Posterity deliver the contrary and from Generation to Generation it hath been taught until it came to the very Age wherein we live Cyprian Bishop of Carthage who lived anno 240. Athanasius Bishop of Alexandria anno 376. Hilarius Bishop of Poicttiers in France anno 355. Optatus Bishop of Millaine anno 365. Basilius the great Bishop of Caesarea anno 370. Gregory Bishop of Nazianzum anno 370. Epiphanius Bishop of Salamine in Cyprus anno 370. Ambrose Bishop of Millain anno 374. Gregory Bishop of Nâ—ssa anno 380. What shall I do I might weary myself in copying out the worthy Champions of the Church that lived in other times as Hierom the best of Presbyters Chrysostome Augustine Cyrill who all before a Papist was heard of taught the very self-same thing that we are now proving viz. That such as separate themselves from the Catholick Church upon the account of mixture and assume to themselves the power of executing in an authoritative way the Ordinances Seals Censures of the Church upon what account soever be irregular persons unlawfull Assemblies and ought to be curbed suppressed and punished by all in authority unto which consent the Reformed Churches To Church these men and to sentence their Doctrine for truth at the same breath we must unchurch all Churches that are that have been in the Christian World and before we condemn them let us sentence these And we do by these Presents censure them as proud boasters blasphemers disobedient to Parents the Church is their Mother whom they ought not to forsake because she is old unthankfull unholy to be without natural affection to be truce-breakers false accusers incontinent fierce despisers of those that are good all the Army of the noble Worthies that have gone before us traytors heady high-minded lovers of pleasures more than lovers of God having a form of godliness but denying the power thereof 2 Tim. 3.2 3 4. And Lord have mercy upon their souls This may be thought a harsh censure yet it is no other than upon my own knowledge I am able to justifie having an unhappy curiosity a long season to be frequently at the meetings of several sorts of Hereticks where I saw more and heard more than ever I should have believed from any other 4. Should we hold them to be rightly constituted Churches we should never be sure of a right Church in the World which is expresly contrary to the ninth Article of our Creed for there we believe the holy Catholick Church that is that there is was and shall be a Châ—rch whereof we believe our selves to be Members For that with us may be accounted as the true and onely Church this day and wherein we intend to live and die and by prayers and tears seek its preservation The next offence we take at some party or other of that Church or next turn or new Religion that is turned up we are of another mind and we conclude that the Church of Christ is onely those that hold that opinion which for the time past we have spoken against and if we would walk in the mind and agreeable to the will of God we mâ—st be of that society that holds such an opinion and so from one Congregation to another still keeping from the Doctrine of the Catholick â—od in justice suffering few of them to come back until through pride we be puffed up That we hold it needless to be of any Congregation or create our selves one which the better to procure some new opinion is broached the novelty whereof the giddy heads of men being taken withal brings disciples in a short time to that teacher which is the very cause that scarce shall we finde one Heretick maintaining one heresie but hath with that some other mingled There being therefore such a mixture of Religions in every one that its hard from which to give him his name yet for a mark of distinction he gets a denomination from some opinion that he principally holds hence one is called a Quaker though in many points he agree with the Anabaptist and the Anabaptist with him and the Millenaries or Fifth Monarcy men with them both and each Heresie maintaining stifly that that is the Church makes him that goes from the Catholick to doubt of the very being of a Church which doubt is the immediate parent of those turnings and windings in points of Religion and opinion as the looseness and iniquity of late years hath cleâ—rly discovered to any understanding Christian. Of all those Congregations or Opinionists that have revolted from the Apostolick Catholick Church I should chuse to be of that society known by the name of Seekers they know that there is no Church visible in the World no Ordinance at all and therefore they spend their days in seeking one out and enquiring after one which makes them of all Opinions the most uncertain and yet there is great hopes that for the future they may be of some certainty Some of them affirm the Church to be in the Wildernesse others are seeking her in the smoak of the Temple where lest I lose my self
or her pleasure openly expound and preach the Gospel that it was no lawfull for a Minister to have humane learning or that it was unlâ—wfâ—ll to hear such that it was and would be unlawful for Ministers to prepare themselves to preach by study that it was unlawful for a Gospel-Minister not to have some handy Trade and work in a Mechanick way for his living Ought they not since it was known to have been long used by Gods people before the Law and by his people after the Law to have told that to receive Tythes now was to deny that Christ was come in the flesh why was it not told us that the whole â—â—sterity of man whether of Heathens or Christians during their Infancy are pure and holy there being no Originall sin why did not that wise Master builder lay his foundation aright and show us that to enter any into thâ— Church by Baptism without declaration of Faith and Repentance though born of holy parents was a sin and also if any such thing were done in the name of the holy Trinity wherein consists the essence of Baptisme with the application of the spirit which is not hindred by Infancy yet that they ought to be baptized again Why did they not inform the Church that though God was pleased to receive the Children of the Jews so far into his favour as to give them the outward sign of his Covenant with the Fathers viz. by circumcision yet would not have the Children of Christians to receive the outward sign of his Covenant with their Fathers viz. by Baptism Why did they not inform us that there were none baptized nor none should account themselves baptized except they were plunged or dipped in a River And that any member of the Church might do that why did he not tell us that it was and would be a sin for one to teach his child to say the Lords Prayer or call God father since they had no faith in Christ Why do they not shew us that to be in a place hearing his word with those that were not all holy was a great sin before God and that there should be a parity in the Church of God That no civill Magistrate hath any power at all to be command any thing to be done in the Church of God and that no Christian ought to pray in a set form and therefore that the Lords prayer was not to be used yea was as abominable unto God as Swines flesh unto a Jew as I have read some of them do however we know it is disused by them all Why was it not told us that to receive the Sacrament of the Lords Supper was either a vain thing or an indifferent thing or to eat it with unholy persons a sinful thing and also that any one that had gifts might administer the same or that the profit of the Sacraments depended upon the goodness or holynesse of him that gave it or did administer them These with a thousand more are the Principles that our Hereticks walke and teach by and if they be true doctrine how long hath the Church been without truth and in matters of greatest concernment as Preaching the word and Sacraments Why did not the Apostles once at least encourage Christians to persevere in Holiness upon the account of Christs comming personally to Reign upon Earth and why would they not tell that it was a decent holy seemly thing to hear a woman Preach It seems strange that neither by word nor by Epistle this was made known that any man might assume the office of the Ministry unto himself though he were not outwardly called as was Aaron why would they not tell us that Ordination was but a toy and was not to continue longer then themselves But what am I doing If these be true Churches and this Doctrine true Gospel the Apostles have been faithlesse and unjust I speak it trembling for no such thing did they ever teach but the contrary we finde them often times in the Scripture handling those very points and laies down contrary conclusions particularly Heb. 5.4 speaking of Priest-hood in generall and of Christs in particular who is the high Priest of the Gospel saies no man taketh this honour to himself but he that is called as was Aaron And that Aaron had an outward call for that Office and was deputed and set apart for that function in a publick way is clear from Ex. 29. and Levit. 9. Rom. 5.12 where the Apostle handling the infectious nature of sin maintains That by one man sin entered into the World and death by sin and so death passed upon all men for that all had sinned viz. by the sin of that one man I can find here no exception of Infants which if true doctrine the wisedome of God would have discovered in such an apt and proper place And truly that Infants should dye having no sin since death is the wages of sin Rom. 6 23. is a Doctrine that either charges God with unjustice or St. Paul with a falshood or at least a grosse mistake Of Baptizing of Infants we shall speak in it's own place and touching receiving the Sacrament of the Lords Supper with a mixed Congregation in its propper season and of Dipping when we come to the Font. Touching the peoples Ordination let the Scripture be produced that gives the people power for to set apart a Lay or Mechanick or any person and to constitute him a Church-Officer in the least Let the Scripture be produced that gives a power to a multitude so to do or that approves of a mans assuming to himself the power ministerially to teach Baptize give the Sacrament of the Lords Supper show or produce me that Scripture that gives authority to a Lay-man such a one we count him that is not Ordained by an Ecclesiastick person according to Apostolicall Tradition to bind or lose to cast out of the Church by judicial Excommunication or â—o receive in by authoritative absolution I say again let any of our â—ereticks produce me that Scripture show that text and I here promise them to renounce my Ordination forsake my calling and deny my Baptisme For I am not ignorant that the whole stream of the Scripture goes smoothly in another Channel If these or any of these be Churches then the candle hath never been upon a candlestick the City hath never been upon a hil Kings have never been her Nursing Fathers nor Queens her nursing Mothers except Iohn Buckhold alias Iohn of Layden with his fifteen Wives which Iohn being a Botcherly Taylour was by a mad crew of Anabaptists despisers and otherwise opposers of all government appointed King at Munster in Germany An 1534. where wearing Royall Robes of Embroidered work Spurs of gold Scabbards of gold and two Crowns of gold he had his Chancellours Cup-beares Carvers one holding up the holy Bible and another a naked Sword the handle whereof glistered with gold and pretious stones went before his Botcherly Majesty
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
a Prebendry at Windsor getting neither grew very discontent So D.B. I have read these in and have them from an Author that I am perswaded is able to defend his Print A man of the same Principles having gotten to be the Kings Chaplain shortly after being put out of it again by the Arch-Bishop for what cause my Author shews not to revenge himself became the chief leader of that Rascall rabble out of London crying for I against E. of S. Invaded afterward the Deanry of Paul's and the house of the Bishop of B. W. But says my Author had he been made Dean of Pauls or B. of B. and W. by King Charles he had never opposed the Bishops The like is known concerning M. H. B. the Original of his discontent against the Bishops was the losse of his place at Court which he enjoyed under Prince Charles and for that he was so enraged against the Government of the Church that what by speaking and what by writing he brought to himself deserved punishment not to call it suffering I Copy not this out of any distaste that I bear to the mens judgements or persons whose faces I never saw knowingly Yea the right hand was scarce known from the left when B. was putting on Armour to oppose the Hirearchy but that it may be known upon what ground some spirit opposed settled Government not so much out of zeal Religion or conscience as out of spite passion malice or discontentednesse which broached Arrius his Heresie and was the first moving cause of Corah his Rebellion Numb 16. and blew up some fiery spirits here in England to call out for a Reformation which was the mask they used to hide their ugly faces and the Cloak they wore to cover the wicked and malicious purposes of their revengeful hearts which at length though something late was discovered to the World by which they are now really as odious to the present age for their Villany as ever they were famous through Hypocrysie 2. Heresie springs from pride and ambition this is in some kind the Cause of the other before mentioned For if their pride meet with a fal they are discontented if it go smoothly on they are sattisfied To become a Teacher a head of a faction to have Disciples is to some in our days a gay businesse when Pride reigns in the bosomes of men it is Tyrannicall and must outlarge its Territories by bringing into subjection those Neighboring Countries and Cities that are about they are so full that they must empty their Hereticall Notions into shallow and ignorant brains and are not satisfied with being Masters of their own except they have Proseylites to their Doctrine Is it any other but this that makes our illiterate Mechanicks preach or Lay-men administer the Sacraments or our women to forget both their Sex weaknesse and the Word of God to expound the Scriptures What made the Vagabond Jews to presume to cast out Devills but this Acts 19. and how much this induceth the Church of Rome to stand and to defend strange points I leave for my Elders to consider 3. Heresie springs from lust or covetousnesse the Church lands since it 's establishment was usually a greater eye-sore to Hereticks then her doctrine the Egyptians that fold both their Cattle and their Land for bread when their mony was gone Gen. 47.18 never grumbled that the Priests Lands were preserved but these men having both Cattle Land and Bread grudge to see the Church enjoy her portion and if they want rather then they will dig will reach down all propriety and that the wicked should not enjoy the fruits of the ground The meek only should enjoy the Earth which Doctrine supposing it to passe in the affirmative not a foot of the Earth would fall to them Yet this set the Crown upon Iohn of Leydens head in Germany and hath been a fundamentall truth in England yea the corner-stone of strange divinity in our high places The silver Pillars the golden bottome the purple covering of the Church Ca. 3.10 hath been â—n alluring bait even to those who ought to have been her guard 4. It comes from the womb of ignorance a misapprehension many erre not knowing the Scriptures Mat. 22.29 Many things depending upon the knowledge of the diversities and seasons of times receiveth strange and strained interpretations from the unlearned This is one strong hinge that our Secretaries for the present move upon As that the Apostles being immediately called from fishing to preaching they shall be all taught of God And of Gods pouring out his spirit upon all flesh in the latter days and their daughters shall prophesie these with a many other are foundations upon which many build their Babel from the first they conclude that any man may preach from the second Isa. 54.13 they conclude that preaching is needlesse from the third Acts 2.17 they infer that women may preach as if that prophesie of Ioel Ioel 2.28 were not already fulfilled in the Apostles I must conclude this Question being quiet tyred with fighting with these beasts of Ephesus and beasts indeed they may be called not onely from their barking against the light of the Gospel but also from their surlinesse and crossenesse each to another or fawning upon any other for do but crosse or not humour them they will turn Ranter Quaker Adamite or Anabaptist and about from one to another if not locally in body yet professedly in judgement for never did you know any of them to be purely what he is called the Anabaptist is a Millenary the Millenary is a Quaker the Quaker is a Ranter and vice versa turn them again the Ranter is a Quaker the Quaker is a Millenary the Millenary is an Anabaptist and so round as one lye so one false opinion must have another to maintain it This makes such a monstrous unlovely hodge-podge among them that had these beasts been to have entered the Ark it would have perplexed Noah to have put them into pairs These Babel-builders are confounded in their Opinions as well as in their Language properly their own having that only in common that destroys the unity of the Church and never speaks with one tongue but when they rail against the Church of England Quest. 6. What may justifie a mans separation from a Church Saint Paul giving us some directions for walking after the spirit Gal. 5 in the 19. ver makes an enumeration of the works and fruits of either beginning with those of the flesh as Adultery Fornication Vncleannesse Lasciviousnesse Idolatry Witchcraft Hatred Variance Emulations Wrath Strife Seditions Heresies These two last in the Original might be Translated divisions Sects for there it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where according to this Sects or Divisions or cause lesse separation as well as Murther or Adultery are the works of the flesh the two last are Twins in one and the same womb for the Heretick will breed division or sedition and
sedition or division to requit it will foster Heresie Hereticks do corrumpere sidem and Schismaâ—â—cks or Separatists do disrumpere charitatem the one corrupts the Doctrine of the Church the other falls from her Communion both are fruits of the flesh and they that do such things shall not inherit the Kingdome of God Verse ult The sin of Separation is so infectious that in Scripture we are to separate from them that so do Rom. 16.17 There is a Rule in Divinity that wil make the sin of separation to be great it is this Those sins are the greatest which are most contrary to and do most oppose the greatest of Christian vertues or graces Now they are recorded 1 Cor. 13.13 Now abideth Faith Hope and Charity but the greatest of these three is Charity Now by the Rule distrust in Gods promises or in his power is a great sin it being a sin against hope Heresie or a stout persisting in an errour is a far greater sin for it is a sin against faith and seeks to cover conceal if not to destroy the truth Now Charity is greater then either of these that follows therefore that that sin that destroys the peace of the Church untyes the Ligatures by which the whole body is compact together is the greatest but this doth the sin of Separation a thing by this age of no account yet they wil find it of great moment in the day of their Account It is a sin generally accompanied with the other lusts of the flesh viz. Hatred Varience Emulations Strife Wrath which seldome lurks long in a Corner but in time appears in the field in the habit and acts of Murtherers Ravishers Traytors and all with the voyce of Iacob pretending Godlinesse and conscience as Histories do abundantly show But to answer the Question So long as a Church makes no separation from Christ no separation is to be made from it but to keep in it is the duty and safety honour and happinesse of him that would enjoy the Communion of Saints the forgivenesse of sins the Resurrection of the body unto life Everlasting A Church separates from Christ two ways 1. When she overthrows the foundation of that Doctrine that is laid by Christ the foundation of all truth is already laid and he that goes to overthrow that may be said to turn from it Do we see a society of men whether Nationally or Domestically whether openly or secretly going in that road that thwarteth the foundation or fundamental points of Religion there must be a separation Rev. 18.4 whether it be in the adding to these fundamentals as if they were not sufficient or taking from them as if they were redundant or superfluous This made the Reformed Churches beyond Sea and the Church of England to separate from the Church of Rome which hath both taken from and added to those fundamental Truths whereupon the Church was by the Lord and his Apostles erected and builded Having to the Scriptures added some Books as the Apocrypha makes the Scriptures to be an imperfect Rule and must have Traditions to compleat it That the sense and meaning of the Scripture depends upon the Churches authority That in all matters of Controversie not the Scriptures but the Church must be the Judge They have made five Sacraments more then Christ made They have clearly blotted out the whole body of the second Commandment out of the first Table of the Law in several Books That Infants that die without Baptism are eternally separate from God except they be as it were martyred by which martyrdom they are baptized Baptismo sanguinis with their own blood They teach that men are not justified by Faith alone before God They make Saints and holy men departed assistant in the work of reconciling us to God and therefore maintain they must be prayed unto That the Doctrine of Purgatory must be believed if we would be saved That the efficacy of the Sacraments depends upon the worthiness or intention of the giver That Baptism totally abolisheth Original sin That the real fleshly body of Christ is in the Bread at the Sacrament of the Lords Supper as soon as the Priest pronounceth the words Hoc est corpus meum this is my body if he should say Corpus mea it were no Sacrament They take the Wine or keep the Cup from the Laity in that Sacrament That the wine in that Ordinance must be mingled with water that that Sacrament is profitable not only for the living but for the dead The Priest is not to bless a second marriage They baptize Bells with the very words of Baptism and by that they teach Devils are drove from the Church O Romanists great is your Faith and give them proper names That God-Fathers and God-mothers at the Font by reason of the nearness of their Spiritual Kindred are not to nor must noâ— marry for the seventh generation That the Pope or Bishop of Rome is the universal Head of the Church and Christs Vicar All which â—enets as they were utterly unknown to the former Bishops of Rome nor heard of in the Church of Christ for many Ages so they are for the present opposed by all the Reformed Churches abroad who have upon that account forsaken her and England hath thrown her off and separated from her and by the Champions of the several Churches hath their separation been defended By vertue of that Catholick truth 1 Tim. 6.3 If any man teach otherwise that is then the Scriptures do and consent not to wholsom words of our Lord Iesus and to the Doctrine which is accordâ—ng to godliness c. from such separate turn away or withdraw thy self their separation is justifiable What Paul would have Timothy in this place to do he practiseth himself in another Acts 19.9 yet probably in one and the same City was it both done by Paul and to be done by Timothy Saint Paul being in Ephesus some there were that believed his word others not but hardened their heart speaking evil of him and of the Gospel After he had preached three moneths and perswading to the things concerning the Kingdom of God he separated the Disciples he would not have those Believers that had received the Truth to be in any Church-fellowship with those that spoke against it Luther who began to rise up and take his farewell of the Church of Rome Anno 1517. being an Augustian Frier was called an Apostate answered Consitetur se esse Apostatam sed beatum Sanctum qui sidem Diabolo datam non servavit that he had only fallen back from that Covenant and Engagement he had made with Satan Not that there is a separation to be made from all the Doctrine of Rome for she holds many great mysteries of Divinity purely and soundly wherein we must and do all agree with her as Christians but he that is a true member of the Church of Rome as it now stands he must believe that the least coal in Purgatory is very
near as hot as hell he must believe the least point of Reliques with as strong a faith as the greatest mysteries of the God-head and if he deny any of the former he is no lesse an Heretick then if he had denied the latter and he that believes not the Churches tradition to be as necessary to be believed as the Epistles of Paul he cannot be saved Indeed there is not an Article of the Church of Rome that is Catholick wherein reformed Churches differ from her but in those Articles that are but of Yesterday such as those above mentioned they stand at a distance praying for her but loth to touch her she being not sick of a small Ague but hath running sores Ulcers Infections Pestilential humours within her which makes them write over her as if she were visited Lord have mercy upon her but dare not make themselves one body with her H. The Apologist of the Church of England declares That we have Renounced that Church wherein we could not have the Word of God sincerely taught being mixed with tradition nor the Sacraments rightly administred the one half of the Lords Supper being but given to the people and Baptisme being given to Bells c. Nor the Name of God duly called upon praying to the Saints and Angels and in a Latin tongue which the people understand not To conclude we have forsaken the Church viz. of Rome as it is now not as it was in old time past c. and come to that Church viz. of England wherein all things be governed purely and Reverendly This overthrowing of the foundation thou maist call Heresie in dâ—ctrine Yet by caution take not the manners of the people for doctrine let the people be what they will the man what he pleaseth it is neither the good lives of men nor the bad lives of men that makes or unmakes Churches but false and corrupted doctrine Much loosenesse was in the Church of Corinth and Prophanenesse particâ—larly about the Sacrament of the Lords Supper yet the Apostle gives no ground at all for separation only exhorts to a more orderly peaceable walking and a more holy and prepared celebration Neither must we take things indifferent for doctrine nor every blemish for fundamentall Heresie It is an errour in our age to take Circumstances and outward Ceremonies for essentiall parts of worship There was much corruption in the Church of the Jews in our Saviours time and much false glosses put upon the Law yet in regard the fundamentals were not razed he commanded his disciples to hear even the Pharisees who yet were thieves and robbers being none of those appointed to expound the Law which justified not their manner of teaching but the truth of the doctrine taught who sate in Moses chair Matth. 23.1 2 3. but gives them a Caveat to beware of the practices and leven of the Pharisees that is hearken and obey to those truths and fundamental precepts that they give out teach to be in my Fathers Law first taught by Moses as cirumcision the way and manner of the Sacrifices which in the Jewish Church were necessary points but refuse those things they lay down as from tradition as Corban washing of cups for not these but the other are commanded you to do Moreover you must be sure not to separate your selves from those who possibly are ignorant of the depths of Sathan in that particular doctrine delivered for Christ pities such and speaks comfortably to them Revel 2.4 nor from others whom you can perceive in the least to disown that corrupted doctrine though privately being troubled at the razeing out of necessary principles How many poor souls are led away from the truth by those that creep into houses in our days that are ignorant possibly of the designes of their prime Teachers following them as much as the people followed Absolon viz. in the simplicity of their heart these giving great encouragement to those that so teach makes them bolder to go on against the unity of the faith showing the Number of their Disciples loving to hear those Doctrines that either add to or take from the infallible and unalterable rule of the Word in both which the Church of Rome is erroneous and therefore the separation from her justifiable 2. We may lawfully separate our selves from a Church when she enjoyns those acts of worship as necessary not enjoyned by Christ when a Church preacheth corrupted doctrine as from God we may separate from her so may we nay so ought we to do when she injoyns false worship to be performed to God whether it be in worshipping him after a false manner or giving another besides him true worship Deut. 10.20 This is another cause of the reformed Churches separation from Rome their Beads their Ave Maries their Fastings a great part of worship with them their praying to Saints as those that have the plague must pray to St. Rochus those that have the tooth-ache to Apollonia those that are poysoned to Saint Iohn those that are in Captivity to Saint Leonard those that have the Fistulâ— to Saint Quintin Women that are in labour must pray to Saint Margaret but especially to the Virgin Mary besides those common prayers that you must make in common to all the Saints and to the Angels also must prayer be made There is a little Book published by the Authority of Pope Pius the V. in which almost at the beginning that all might prosper the better you have this Prayer Precibus meritiâ— beatae Mariae semper Virginis omnium sanctorum perducat nos Dominus ad Regna Coelorum The Summe of which Prayer is this that God would be pleased to lead bring the Petitioner unto Heaven by the intercession praers and merits of the blessed Virgin and of all the Saints I do wonder that Christ should be left out by whose merits and intercession alone we are saved but I marvail most whether all these shall be a distinct Company by themselves for of the whole company of the Virgins they cannot be the foolish Virgins had no Oyle the wise had but enough to save themselves where is there any of their merits then left for me yet this is better then Tu per Thomae sanguinom c. These with many more of the like nature as praying for the Dead offering or burning up of incense praying in an unknown Tongue that common people know not what they pray their Ordination of the Hoast their holy water their penance their Pilgrimages their oyl or Chrisme salâ— and spittle used in Baptism was the cause of that separation made from her by the reformed Churches these points and this kind of worship being not Catholick for as before they separate not from Rome in any point of worship that she holds in Common with the Châ—rch of Christ but these being brats of her own begetting they deny them entertainment or Countenance and separate themselves from her and their separation is justifiable
in and run in It is dangerous to have or to suffer any to stand at the head of that way to call in Passengers from that road which leadeth unto life since men of themselves are apt and prone enough to turn from it and go in the contrary path 5. Religion is the foundation of States and Kingdoms and diversity of foundations will never keep up long a building herein we find those States in Scripture to stand surest whose Kings feared God and they that feared put down all false worship 6. Religion is the band and cord by which the unity of the State is preserved if there be heard diversities of Doctrine and the unity of Faith broken either the people are divided in their affections or among themselves and against their Princes or their Governours Hence proceed burnings emulations strifes envy malice sedition faction Rebellion Innovation treachery and disobedience and infinite more mischiefs Let me add two more 7. Let all diligence be used to keep out or subdue false Religions Satan will keep them in we know by the Proverb Where God hath his Church the Devil will whatever man do to the contrary have his Chappel A toleration seems to bring stones and timber for the enlarging of it and making it a Synagogue 8. The Angels of the Churches of Pergamos and Thyatira Rev. 2. are blamed for tolerating false Religions taking it for granted that there is but one true ziz the Catholick one of them had them tolerated possibly not by Law but by connivance and indulgence who taught the Doctrine of Balaam to eat things sacrificed to Idols and to commit fornication whether natural or spiritual and the Doctrine of the Nicholaitans which God did hate then and yet in this Age it passes for true Divinity with many The other suffered Iezâ—bel who called her self a Prophetess first to teach and then as a proper consequence to seduce our Praedicantiffs do the same and yet plead for a toleration since Paul gave out a Law concerning womens teaching I Tim. 2.12 we finde none but this Iezabel undertaking such an Office It is observable that the Angels of the Church are reproved for bearing with or suffering them so to do and they were the Church Officers Ministers or Bishops by which it seems they had power and authority to restrain and controul them to pull them out of their pulpits and to stop their mouths Whether they were Lords or no let their power and authority speak to do this was Lord-like in my apprehension and not to do it was a ground of Gods accusation Rev. 2.19 20. This Authority was it from heaven or of men If from Heaven then Church Officers have power to controul and put down both Balaam and Iezabel and to stop their mouths and yet not to be accused for Factious If of men then Church-Officers ought to put their power in execution and resist and stop the proceedings of lawless persons command that none hear Iezabel and stop the mouths of all irregular and presumptuous Teachers and not to be accused as busie-bodies and though they be yet let rather men accuse them for performing then God should accuse them for not doing their duty Yet if the Religions be such as do not overthrow the fundamentals of Truth or such as disturb not the Government established in that State Church or Kingdom wherein they be and that the Professor of those Religions be not factious ambitious or pertinarious having no other end in holding their opinions but Gods glory and the satisfaction of their own consciences and willing to be taught and be convinced of their errors diversities of Religions may be tolerated but in private only time may produce a renoâ—ncing of them when violence might harden them God hath his own times of Calling men and let the humble good honest Christian have his time Wise States Kings and Princes for this cause have granted a private toleration The very Turk who is zealous in his Religion grants this it is especially to be granted in times of great infection then indeed a total suppression in private of different opinions might prove and end in a great disturbance both to Church and State but Philosophandum est sed paucis Quest. 8. Wherein consists the Individuality or singleness the Vnity or Oneness of the true Church That the Catholick Church is but one is both asserted in Scripture and believed in our Creed and though it be scattered up and down through the world in every Kingdom Nation People Province Common-wealth Countreys and Dominions that are known in the earth from La Mairs Straits to Greenland from Sancta Creek to S. Ians yet differs no more then one member of the body differs from another the question then is this what is it that like Arteries and Ligatures Sinews and Nerves holds such a vast body together that the Church of God in this place is not a distinct Church of it self from that that is in another but only a part of it differing as a bone in the neck from that in the foot of the self same body one may be preaching or hearing the word in the Country of the Great Mogul another in Iapan and another in Pauls at London and yet he in one and the self same body And as the Sea receives divers names according to the Countreys she runs through though all but one Sea so the members of the Church Triumphant above in heaven and those of the Church Militant beneath make but one body differing only as a mans upper from his lower parts this Unity consists 1. In a consenting of all of them to the truth and doctrine of the Gospel for we know no Church but the Christian what ever is written by the holy Ghost through the Ministery of the Apostles and Disciples the best expositors of the prophets Psalms and Moses whether made in it and to be done or said to be fulfilled in it and done the whole society of the Church whereever they be scattered believes it and readily consents to it as a Canon of faith and manners 2. It consists in the consenting and unity in reference to the Sacraments of the Gospel the same Sacraments for number for nature that one part holds to be profitable for the Souls of men the same doth the other it is true there are many Churches that differ from another in more externall and Ceremoniall points it is the current doctrine of all reformed Churches and of England Art 34. that it is not necessary that ceremonies be alike in all places but may be altered as the People or Officers may teach and think meet but as touching the essentiall and necessary truths as the ends the uses the Author the profit of them all Christians of the Catholick Church hold one and the same thing 3. I consists in the consenting to and unity in holding the utilâ—â—y and necessity of hearing and obeying a Gospell ministery where it is to be had it is a Catholick
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
Church of England is a true Church as it is now constituted her Doctrine being pure she holds nothing nor injoyns nothing upon her members in matters of salvation by way of precept neither doth she add to nor take any thing from the nature of the Sacraments that the Lord Christ hath left behinde him in the Church by way of practice she doth and may injoyn and she hath power to ordain several Ceremonies to be performed in the receiving of them which in themselves being not contrary to the Scriptures nor taught by her as necessary for salvation urged only as edifying for their meaning and decent for the service performing her Members may and they do give her all due obedience and their obedience is justifiable You need not here be put in minde of that caution formerly given viz. not to take manners for doctrine it is a high errour to conceit the vertue power efficacy of an Ordinance to consist in or depend upon the goodness of him that doth administer the same A prophane person a known Swearer may purely dispense the Sacraments for that lies not as God forbid it did in the purity of any mans conversation but in the pure adhering to our Lords Institution The pure preaching of the word hangeth not upon the purity of him that speaketh but in the purity of the word spoken of The purity of Doctrine lies in the agreement of it unto Scripture and not in the agreement of a mans life unto the word if so how many had Christ converted what multitudes of people had Paul brought to the knowledge of the truth more then he did The same Doctrine teacheth the Reformed Churches and the Church of England Art 26. To conclude this Chapter in all Instituted Ordinances it is neither Pauls goodness nor Apollo's graces nor Iudas's wickednesse that is the cause of the plants fruitfulness or barrenness from the grace of God must we look to receive the promised reward 1 Cor. 3.7 In natural as in prayer sometimes it may be otherwise Iames 5.16 CHAP. II. Of the Scriptures COL 3.16 Let the word of Christ dwell in you richly in all wisdom teaching and admonishing one another in Psalms and Hymns and Spiritual Songs singing with grace in your hearts to the Lord. HAving viewed this beautifull heavenly and holy building for it is Gods 1 Cor. 3.9 which is as Ierusalem a City compact together we shall now behold the foundation upon which it stands The Builder of it was skilfull in all kind of cunning Work and a Fabrick of this height or altitude required a foundation suitable deep strong and sure he therefore founded it upon a Rock Matth. 16.18 by which the several parts of it stand firm the carved and polished work thereof knows no shaking the least vessell therein though earthen yet being chosen for the Masters honour knoweth no falling down by tottering The foundation of this glorious Metropolis Royal Edifice or House of God is in truth and nature but one yet since Scripture speaks of it as two we shall speak in that Language and shew you that the Church hath 1. An increated essential foundation which is that holy thing whose name is Jesus Christ the Lord Matth. 16.18 begotten before the beginning of the world it is the Lamb of God the Rock of Ages it is he that is holy harmless undefiled separate from sinners the only begotten Son of the Father who taking upon himself to deliver man did not abhor the Virgins womb it is he whose name is wonderfull Counsellor the mighty God the Prince of Peace the everlasting Son of the Father the Man who is Gods Fellow Zach. 13.17 2. A Created Doctrinal foundation this is the Law and the Prophets Ephes. 2.20 It is the word written which is profitable for Doctrine and reproof for correction and instruction in righteousness that the man or Church of God might be perfect throughly furnished unto all good works In summ it is that word that was spoken by the Fathers by the Saints by the Prophets and Apostles who were the servants of God Phil. 1.1 Of these two we may say as Ioseph said of Pharaâ—hs doubled dream Gen. 41.26 They are but one yet not one so but that the preheminence is given to the first under the notion of a Corner stone Isa. 28.16 that giving both strength to the building and directions to the Builder And indeed the Prophets and Apostles laid no new Foundation but added to that corner stone laid to their hands daily such firme Christians as they had fitted for this holy superstructure taking directions in their building from its posâ—ture for unto it all the building fuly framed together groweth unto an holy Temple in the Lord Ephes. 2. ult No foundation being laid therefore but what is united to this strengthened by this supported by this and directed by this shews that properly there is none but this Saint Paul who was a wise and excellent Master builder himself 1 Cor. 3.10 understanding there was a Church builded at Colos. a City of Phrygia the greater in the continent of Asia the lesse so called from one Phryxus a King thereof had no desire it should stand empty left the evill spirit which hath been cast out should take possession again as at this time he was like to do whether by their falling back to Paganisme and Heathnish customes again or by being taught the necessity of imbracing the doctrine or Ceremonies of Jewisme would have the Word of Christ dwell richly in them This Country of Phrygia had once in it a King named Gordius who of a Plow-man being chosen King tyed or hampered his Plow-Tacklings in such a knot that he predicted that none should untye them but he that was to be Conquerour of the World it was called Nodus Gordianus this Prophesie was fulfilled in Alexander who because he could not untye it by Art cut it asunder with his Sword and for afterward conquering the World was sirnamed the Great At this time there was among these Phrygian Colossians some that hampered their understandings by a counterfeited humility who with their dark Axiomes would have intruded upon them worshipping of Angels which knots to untye that they might be great the Apostle sends them or recommends unto them the Sword of the Spirit Let the Word of Christ dwell in you richly In this Country also was the City of Midaium where Midas the son of this Gordius lived and dwelt he as the Poets fain asked of Bacchus who was his Guest that what ever he touched might become gold his great riches was the ground of the Fable his â—ute was granted by which he turned Mountains into gold but finding that he could neither eat nor drink but Goblets and Viands of Gold he recalled his wish and by washing himselfe in the River Paâ—tâ—lus communicated that virtue to the River which afterward brought up golden sand The River that comes from the Mount Tmolus brings with it abundance of gold and
him but such doth the spirit that in this Age is pretended It calls down prayer it will not be guided by Scripture not live of the Gospel nor according to Law they will have no ordained Ministers they will not own Magistrates thrust Sacraments out of the Church make Ordinances in their power depend upon the merits of men take singing out of our Christian Temples preaching up new revelations and that they only are the Saints that heed least the Scriptures that it is only formal or Antichristian to crave a blessing before meat that none are baptized but such as are dipped to curse revile slander those that are set apart by Apostolical Tradition for the preaching of the Gospel c. This is that that Christ never taught and therefore it is not his Spirit that brings them to our remembrance 2. The Holy Spirit of God was to glorifie Christ Iohn 16.14 that Christ that was then with his Discsples that was born of the Virgin Mary that Christ that was to suffer at Ierusalem was he to make glorious that Spirit now amongst us casts contumelies and scornfully speaks of that Christ under the notion of a Christ without us Its seeks its own glory and bears witness of it self its whole aym is to invert the Divine dispensations by slighting that Christ crucified upon the account of being without 3. He was to shed abroad the love of God in the hearts of Believers Rom. 5.5 that is the apprehension of the love of God a sense of it a feeling of it from whence comes love joy and peace Now the spirit that some pretenders have is a contradistinct spirit from this for by their trembling quaking foaming it appears that the sense of the love of God is not shed abroad in their hearts but of his wrath those strange and monstrous actings proceed rather from wrath indignation and anguish and indeed if gnashing of teeth be a picture or fruit of Hell we may know whence that spirit comes that carries men forth into those distempers 2. The Spirit of God is a Spirit of Union and of Agreement that ever speaks and agrees with it self In no place doth it really oppose or contradict it self it leads all men into one kind and way of truth how distant soever they be from one another but this spirit that goes abroad in our Age never appears in one shape it speaks this in this mans mouth and contradicts is again next day In this mans mouth it threatens hell in that mans mouth it says there is no hell it says that it is a decent thing for a woman to preach the same spirit calls down all preaching in another here it throws aside the Law there it throws away the Gospel there it throws away both here it is for a Christ within there it affirms there is no Christ at all by its cloven foot you may discern whence it came 3. The Spirit of God teacheth honourable and glorious Doctrine such Doctrine as made the highest in the earth bow their necks to receive the same the whole Army of the Philistâ—ms even of those Heathens that persecuted the Doctrine of the Spirit of God was overcome by the noble Army of the Martyrs the more it was afflicted the more it grew and went over the world like a Sea overflowing the banks of all Penal Laws Kings became its nursing Fathers and Queens its nursing mothers The Doctrine that this Spirit teacheth is a Doctrine of Reprobation Reprobated silver hath God called it his providence and power hath crushed it always suppressed it and hath only given Satan a little power for the Tryall of his Church but never gave him all his chain to destroy Their Doctrine was never on a Candlestick their house was never on a mountain to bring all Nations in into it God kept it under that it never yet said So would I have it How hath the same Gospel we teach run over the world and that without garments rolled in blood and hath been beautifull and glorious But this spirit hath attempted indeed but stopped tryed condemned cast out Never was there a Kingdom Country Parish nay scarce a house that this spirits Doctrine or Doctrines rather was ever received in These things considered let not the Professors of Christ depend upon those seducing revelations but to the Scriptures the foundation of the Doctrine of the Prophets and Apostles But 2. If the Scriptures of the Old and New Testament be the word of Christ let none of the people sleight it it is that which Christ hath spoken to be the Rule of their lives tryers of their thoughts and measure of their actions if thou be of the houshold of faith thou art upon that foundation whereof Jesus Christ is the chief Corner-stone Eph. 2.20 All you that build must be squared fitted and proportionated to this Corner stone which can only be done by this Word of Christ and therefore it is not to be slighted Now the Scripture may be slighted divers ways 1. When it is regardlessely heard when Gods message is delivering for the good of a mans soul by Gods servant thereunto appointed to have an irreverend or unseemly carriage shows they put no high valuation upon it to be drowzy or sleepy when God is holding forth our duty or his own greatnesse our sins and his Justice is a great sign of irreverence and may provoke him to thrust us out of his presence for it is not a slighting or contemning of man who reads it or speaks it but of God who made it and enjoyned it 2. When it is scoffingly used when men make Scripture to be the bottome of Jests and Jears the Subject of their profanenesse or Object of their mirth When the Prophet called the Burthen of the Lord the people answered him in scorn the Burthen of the Lord the Burthen of the Lord. Ier. 23.33 34 35. or as Iulian that would smite a Christian on the one cheek und then bid him turn the other as his Lord and Master directed The Scriptures were not written to make men laugh but to make men wise unto salvation 2 Tim. 3.15 they were sent into the word by God to instruct men how to demean themselvs without offence towards God man Act. 24.16 it ought only to be imployed to that end It is not safe jesting with edged Tools so neither is it safe to sport with the two edged sword of the word of God This is holy ground let us be afraid to sin upon it least the owner of it Mock when eur fear cometh and laught at our calamity Prov. 1.26 It is in it self a high provocation of his Majesty contempt of his honour and a diminishing of his greatnesse in the sight of men 3. When it is heedlessely forgot if a mans servant should not do the thing commanded und excuse himself from his forgetfulness it would not reprieve him from his masters anger How shall God be patient when his precepts and word are
be attributed to the Scripture This Question arises from the doctrine of the Church of Rome who teacheth her Members that the Scriptures are not perfect that is that the Word of God contained in the Scriptures is not of it self sufficient for salvation and therefore they help it out with their Traditions yet the Catholick Church in all Ages reputed the word in it self absolutely perfect For 1. The Scripture it self acknowledges perfection to be in it 2 Tim. 3.16 All Scripture is given by inspiration of God and is profitable for Doctrine for Reproof for Correction for instruction in Righteousnesse that the man of God may be perfect throughly furnished unto all good workes Now what Spiritual occasion can there be devised or what Act of Religion can a soul intend but what in one of these ways the Scripture is profitable and able to make him perfect of it self without any addition to it It s profitable for Doctrine that is for all truths necessary for salvation For Reproof that is for confutations of all errors For Correction that is a reprehension of all Vice For Instruction that is for exhortation to all verâ—ues And all this is that the Man of God may be perfect or that he might be a perfect man of God throughly furnished unto all good works This discovers the Scriptures largenesse The Scripture is written that the Soul may be full of joy The water of tradition need not be mixed with the Wine of the Scripture it can give fulnesse of joy without them 1 Ioh. 1.4 2. They are the Rules whereby the perfection of all other doctrine must be tryed we must bring all other to this Touch-stone we must weigh all weights in this ballance all Rules must be ruled by this and therefore it ought to be straight it self Acts 17.11 the truth of Pauls Doctrine appears by it's conformity to this Nay Christ himself in whom was no errour appeals to it Iohn 5.39 3. The whole and full will of God touching his Church to the end of the World is contained in it Ioh. 14.26 There is no new thing to be done nor no new truth now to be taught The Acts of the Spirit are but remembrancers of that Doctrine formerly taught by Christ. He shall bring to your remembrance whatsoever I have said unto you so that no new thing nor any other thing is to be expected but what he did speak unto them even all things that he had heard of his Father John 15.15 so that the will of God being by the Scriptures fully known they are to be acknowledged perfect Put nothing therefore unto his Words lest he reprove thee and thou be found a Lyaâ— Prov. 30.6 4. There is no truth doctrine or Act which is necessary for salvation but is in the Scripture either by express Text or may be drawn from it by good rationall and holy consequence yea all necessary truths are plain open and manifest in Scripture 5. The Scriptures are called and owned by the Name of Gods Testament Heb. 9. the Old is the first Testament and the New is the last v. 15. c 18. Now the last Will and Testament of a man will not admit of any Addition nor suffer a diminution shal Gods Will and Testament not be sufficient to bring his Sons and Children to heaven without something put to it by man It is not therefore his but their Testament if they must perfect that which blasphemy let our souls abhor 6. The Arguments that the Church of Rome brings are in themselves frivilous and indeed prove the perfection of the Scriptures To this agree the Reformed Churches of Helv. Art 1. Bohem. Art 1. of Fr. Art 5. of Belg. Art 7. of Wirtem Art 31. of Sâ—ev Art 1. of England Art 6. The Article it selfe was mentioned before Quest. 5. Whether Salvation may be hold by single knowledge of the Scriptures By the single knowledge of the Scriptures we understand the bare knowledge of the History precepts counsels and promises of the Bible abstracted from the spirit of God which knowledge will never bring a man to Heaven nor happinesse For 1. Not by grace but by nature might many be saved contrary to Ephes. 2.8 much reading and a good memory or once a week to look upon the Bible might be sufficient to make a man holy and denominate one a Saint 2. Such a knowledge might and doth consist with all wickedness and uncleannesse there are some Matth. 7.22 that did prophesie in the Name of Christ which shews that they knew his Law and yet they knew not his glory for he never knew them being workers of iniquity v. 23. 3. It is not a knowing only but a doing also that God requires as a means to obtain Eternal life Iames 1.22 But be ye doers of the Word and not hearers only we are not altogether to know but likewise to walk by the same rule Phil. 3.16 4. A clear full and true knowledge of the Scriptures can never be had without the spirit â—f God Man is naturally blind and cannot see spirituall things because they are spiritually discerned 1 Cor. 2. 14. the plainest thing in the Scripture is a mystery to him he knows not wat sin is he knows no what Christ is he cannot see sin to be deadly poyson the vomit of a Dog Neither beholds he the Lord Jesus as the chiefest of ten thousand It is the unction of the Spirit by which the Believer knoweth all things 1 Iohn 2.20 that is savingly and as he ought to know 5. God threatens severely suth as barely know his Law Psalm 50.16 Hs says to the wicked What hast thou to do to declare my statutes or that thou shouldest take my Covenant in my mouth c. God puts no regard to a sinner that only knows his will on Earth and shall never Crown him that barely knew his Masters will in Heaven 6. If the bare knowledge of the Scriptures were sufficient for salvation I question whether the Devils should remain in everlasting chains under darknesse This is not spoken to put away the use of the Scripture but that abuse of trusting barely to it we ought to call for the Spirit and beg for the Holy ghost to open our eyes and sanctifie our hearts and renew our natures that the Word of God might be inwardly taught us as well as outwardly preached unto us Quest. 6. What may perswade one that doubts to believe the truth of the Scriptures By doubting of the Scriptures here is understood a calling in question out of pure ignorance the very truth of the History of the Bible he doubts if David King of Israel did compose Psalms and doubts that the Lord is not round about them that fear him as the Mountains are about Ierusalem He doubts that the Apostles being ignorant men and by Trade Fisher-men most could convert Nations not a few In a word he questions the Books of Moses of the Psalms Prophets Evangelists and Apostles not all out
time of teaching which is either Ordinary as the sabbath or extraordinary as the times of fasting and feasting appointed by the Church of all which we shall discourse somewhat and something briefly beginning with the ordinary time of teaching viz. the sabbath CHAP. V. Of the sabbath TO every thing there is a season and a time to every purpose under heaven saith the kingly preacher Eccl. 3.1 At all times God is to be worshipped and served by the sons of men but the sabbath is the special time wherein those that fear him singularly serve him When that beginneth then begin they as men in the dayes of Enoch Gen. 4.26 to call upon the name of the Lord more solemnly fervently orderly and publickly in obedience to his Law In prosecution of this Ordinance we shall let pass many distinctions made of sabbaths and particularly handle these points 1. What a sabbath is 2. How the sabbath is to be kept 3. Why God would have it kept 4. What sabbath it is that men now under the Gospel are bound to keep 5. Resolve some Questions SECT I. 1. A sabbath may be thus described It is one whole day in seven 2. Separated from other dayes 3. Wherein a man resteth 4. From all other works 5. And recreations 6. In a holy and spiritual manner 7. To serve and worship the living God in a publick solemn way 1. It is one whole day in seven a full day consisting of 24 hours beginning at the midnight before and continuing until the midnight after other dayes are of that length and the sabbath ought not to be shorteâ— Acts 20.17 Paul continued preaching on the first day of the week until midnight The Iews had a time of preparation for the sabbath Luke 23.54 which begun about three of the clock the day before the sabbath wherein all work was laid aside and all Artificers prohibited work saving Shomakers and Taylors and they had onely but half the time of preparation allowed them in this it were to be wished that Christians were Iews c. 2. Separated from other dayes the sabbath is distinguished from other dayes it is holy it is set a part by God for his own use and service she is Queen of all other dayes and Lady of the week the rest are attending her but as concubines and handmaids 3. Wherein a man resteth by this particle man is included all thâ—t is his â—he is head of his Wife Father of his Children Lord of his servants and Master of his beasts when he rests he is to see thâ—t all about him rest also from this day the day is named Sabbath signifieth rest and judgement shall rest on him that will not rest with all that belongs unto him 4. Fâ—om all other works what ever trade or occupation he be of and what ever work he follow at other times must be laid aside at this time no servile work is to be done now without sinning against God and he that doth so sinneth against his own soul no buâ—ing nor selling of Merchant ware no dealing in husbandry N b. 13.15 no carrying of burthens Ier. 17.22 no outward servile bâ—dily labour mâ—st be performed it would distract the soul and keep it from doing that for which this day was consecrated 5. And recreations This is a time wherein there is no time for sports and recreations that God that would not have us work never made the sabbath for us to play these distract the soul much therefore we are not to touch them it may be lawful with Samson to propose ridles at another time but not now for it is the sabbath of the Lord thy God Isa. 58.13 6. In a holy and spiritual manner The Law is spiritual and therefore birds the souls of men an outward resting from work is but Sabbatum Asinorum there ought to be a difference between the resting of a man and the resting of his Ox we must therefore rest from our works of sin but of this hereafter 7. To serve and worship the living God in a publick solemn way when God had made man he rested from all his works to shew that man was to be eternal and he instituted the sabbath as a type of that eternal test wherein man was to worship him for ever God ought to be must be served every day but in the sabbath more publickly if it can be or more solemnly if otherwise Acts 13 14 15 16.44 Acts 16.23 and Iohn 20.19 SECT II. The sabbath being known we are to inquire how this holy day is to be kept God will not have his sabbath polluted Is. 56.6 Other days by the Hebrews were called prophane this being by God made holy holding it unlawful to rost an apple to pluck an herbe nay to defend themselves when they were assaulted by their enemies by which a thousand of them were slain 1 Macch 2.38 The sabbath must be kept and our rest is onely sanctified and approved of God when we use the means and do the works of sanctification our resting must not be an idleness but in doing the work of God which is our sanctification Ex. 20.20 1. By using the means as hearing the word 4 Luke 20. praying to God Acts 16.3 receiving the Sacraments of Christ Acts 20.7 and all Acts that may conduce to the strengthening of grace confirming in faith 2. By doing good works as relieving the poor 1 Cor. 16.2 teaching the ignorant Acts 18.26 reclaiming the erroneous Acts 17.1 2 3 and all other Acts that have an immediate tendency to the edifying of the Church and these things must be done both privaâ—ely and publickly 1. Privately as Meditation upon the Word and inward application of it to a mans soul. 2. Publickly conferring with others â—â—â—ing the sick praying for them or if it may be singing some comfortable Psalm with them and that all these may be the better done we must prepare our selves 1. By removing all hinderances the night before overmuch businesse may and will distract the soul and keep a man either from all or from part of Gods worship the first burning of our Christian incense may be sweetest the first prayer may do us most good c. 2. By putting our souls in a holy frame some time before Meditate upon Eccles. 5.1.28 Gen. 17.10 Numb 3.1 Mar. 35. Isa. 2.56 Which may compose and put the spirit of man in a sanctified frame of heart to join in affection to the prayers of the Church and cause him to heed with affection the Word of Christ and that both Forenoon and Afternoon Eccles. 11.6 or then so far as in thee lies thou robbest God of half his due the whole day being his that this may be done 1 Prevent or quash all domestical or house-troubles Levit. 19. 3. Discords contentions and heart-burnings are but as water to quench the â—re of holynesse and may extend to the prophaning of Gods Sabbaths beware of coming before God with this strange fire least he consume thee 2. By meditating
of our wants bethinking while thou art fitting thy self to go to Gods house what mercies thou wantest what grace thou lackest if patience trust hope faith knowledge ask accordingly c. 3. By calling to mind thy particular sins and sacrifice them in thy Closet or at least bind them hand and foot and let them be slain in publick never spare for their crying 4. Know that thou art to do nothing else lose not thy labour by a carelesse performing of duty seeing God hath called thee from thy ordinary employment and to be outwardly in his work only may make thee lose the reward of all Follow therefore that since thou art allowed no work besides these following 1. What is for comelinesse decency and honesty as putting on of neat and cleanly apparel 2 What is for necessity as milking of beasts dressing of meat foddering of Cattle Matth. 12.1.5 11. 3. What is for charity so Physicians and Mid-Wives may work In those cases man is not made for the Sabbath but the Sabbath was made for man People may walk a journey to Gods service and Ring Bells for Gods people Numb 10.2 3. Nay watch and Ward nay be set to secure Gods people Neh. 13.19 All these rending to the great end of keeping the Law and sanctifying Gods name SECT III. God is pleased though he be a Lord of all to give his people a reason why he would have them keep this day holy to himself let us see why it was instituted and why it is continued 1. It is Gods own property from the beginning It was his own from the first and it shall and must be his untill the last Untill the time come that the whole Church celebrates an Eternal Sabbath with himself this Sabbath shall be kept for himself 2. It is a Type of mans happinesse to everlasting Six days God gives man to work in but in the Seventh he must not work he must not think his own thoughts he must rest from sin and labour for his God shadowing out that rest that man shall enjoy from all his labour and from all sin in the new Ierusalem 3. It is beneficial to the creatures while they have a being the beasts of the earth are preserved in it and by reason of sin servants are continued to till the ground by this precept God provides well for beasts and servants that they should not be oppressed by harsh cruel or covetous mâ—sters 4. It is conâ—inued that men might keep the doctrine of the Creation more firm in their memory God having created the world and the creatures therein men might contemplate and behold the wonderful works of God and read therin Lectures of his power he beheld all his works and he saw them good when he had been six dayes in making of them he will therefore have men to see the same when they have been six dayes making use of them 5. Because of that blessing which he gave the sabbath at its first instituting he blessed the Earth and by vertue of that blessing at this day it brings forth herbs yielding seed by which man is preserved he blessed the sabbath yea and it shall be blessed that is be a means whereby man may receive by Holy Duties saving graces that he may be happy he ordained it for no good it could do himself neither is it Holy through any holiness in it but it is a time designed for the service of a Holy God in whose service onely men are blessed and by sanctifying his name this day by setting themselves apart from the world for the duties of it God sanctifies their hearts by setting them apart from the wicked by his word for the glorifying of them SECT IV. We have them amongst us that are for no sabbath at all we have those that are onely for the Jewish let us therefore see what sabbath that is which day of the seven we are under the Gospel bound to keep and sanctifie by a Holy resting from our ordinary imployment That a sabbath or one day in seven is to be kept the Scripture is clear that that sabbath kept by the Iews was the sixth day from the Creation is more then probable that the sabbath of the Christian Church is the first day of the week is easie to be defended the Jewish sabbath being changed In which defence we shall distinctly speak to these three things And 1. See that there is such a change 2. The Authors of that change 3. The reason of that change We read in several places of the Apostles going into the Iewish Synagogues on the sabbath day to preach the word of God unto the people they bearing for a time with the infirmity of the Iews kept in a publick manner both their sabbaths and their feasts Acts 13.15 Acts 20.16 yet so that they alwayes Implied some freedom gotten by Christ and therefore daily met But when as the Iews grew perverse and urged a necessity of those things then the Apostles stood to their liberty and changed the day quite and clean and wrot to the Churches not to heed the sabbath that is the seventh day from the creation for instance Col. 2.16 Let no man therefore judge you in meat or in drink or in respect of an holy day or of the New-Mooner of the sabbath dayes every thing here is Jewish which the Colossians being pressed by some to observe the Apostle would not have them be startled for meat or drink or New-Moons or sabbath days for since Christ is come these are not to be observed At the difference of meats is taken away by Christ so is the sabbaths for you must note in all the Gospel the Christains day of rest is never called the sabbath and therefore not now to be observed by them or taught unto them It is to be observed that in the body of the fourth Commandement which is onely binding in respect of its being moral for all those after Laws as not kindling fires were not written upon the mount with the finger of God on tables of stone God commands simply the seventh day to be observed speaks not of the seventhday from the creation but gives and allows men six and the seventh to be his which is done even in the Gospel by setting apart for his service one day in seven the moral Law requiring no more which seventh day the Iews in their worship make the last day of the week and by it keep the Law the Christians in their worship make it the first day of the week not contradicted by the Law God leaving himself a power to alter or not alter the day as he saw good without infringing any of those Laws which he appointed should be binding the same God therefore that spoke to the Iews on Mount Sinai for keeping of the seventh or sabbath day indifferently forbids the Colossians to observe the sabbath the sevenâ—h day from the creation stricty But shall the Colossians keep no day for the service of God shall
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
against their sins like men ready to drown or desperate they are strong to wrestle even with God himself 8 When there is any great undertaking that it may prosper Ezra 3.10 11. It is a good thing to ask direction of God in the way wherein we purpose to walk All things are in his hand and according to his power and will so cometh things to pass to fast therefore that God would bless us and prosper the work of our hands is acceptable sacrifice SECT IV. 4 The manner of it This Fast as a Sabbath is two wayes to be performed outwardly and inwardly 1 Outwardly as hath been before declared in abstaining from bodily labor for a fast day is a Sabbath day Lev. 23. 33. food c. and that the whole day for it must be no shorteâ— then other dayes alwayes provided that nothing be done to the prejudice of health In that case as in the Sabbath God will have mercy and not sacrifice yet as bodily labor profiteth but little 1 Tim. 4.8 so outward resting in it self is not of great value except unto it there be joyned fasting or resting 2 Inwardly he that worketh and he whose soul is not afflicted upon a fast are both in danger Levit. 23.29 30. This inward fast consists 1 In a diligent examination of the soul to find out sin this is a day wherein the soul is specially invited to be reconciled to God the heart must now be searched and the beloved sins must be found that as Samuel slew Agag we may hâ—w them in pieces before the Lord 1 Sam. 15.33 2 In an unfeigned humiliation before the Lord for sin it is not sufficient to acknowledge that we have offended if we would be accepted we must be penitent Zac. 12.10 3 In an undoubted faith in Christ for a pardon of sin this is a time of prayer and repentance that our sins might be blotted whether private to our selves or common to the kingdome wherein we live Now he that prays Let him ask in faith Iames 1.6 4. In a stedfast resolution through the spirit to oppose sin In this repentance must we continue it must appear in the fruit of practise to be real in the root Dayes of fasting are dayes of attonement therefore sin must be parted withall they are days of Physick therefore we are to abstain from delighting in that which would offend us 5 In a serious meditation of the good word of God if the Fast be private and a diligent attention to it if the Fast be publick It is the word that discovers Gods judgement of this or that kind as famine pestilence sickness unseasonable weather to this or that sin as perjury Sabbath-breaking prophane or common swearing stealing c. which enlightens the soul much in the holy and orderly performance of this duty SECT 5. Questions Resolved Quest. 1. Whether the Fasts of the Church of Rome differ from those of the Church Catholick Quest. 2. Whether Fasting be not a Iewish Ceremoniall or Jewish rite Quest. 3. Why is the Fast of Lent observed by the Christian Church Quest. 4. Why are the Fasts of the Weeks of Ember observed by the Church Quest. 5. Whether it would bring advantage to the Church now to have those dayes again observed Quest. 6. Whether it might not be an acceptable service to have an annuall Fast for the crimes lately acted in England Quest. 1. Whether the Fasts of the Church of Rome differ from those of the Church Catholick The Church Catholick differs not from that of Rome either in the act or ends of Fasting yet toto coelo differ in these following respects 1 The Church of Rome makes fasting to be meritorious they suppose they merit something at the hand of God for their abstinence that is deserve somthing at his hands not so the Catholick Church she teacheth that when we have done all we are to acknowledge our selves unprofitable servants 2 They prescribe certain times as necessary to be keept upon the account of salvation what ever dayes the Church appoints for annuall Fasts it is necessary if they would be save to observe them accordingly hence it is that the neglectd of it as a breach of the third though according to God of the fourth commandement must of necessity be confessed to the priest that such penance may be injoyned as is sutable to that high offence for the expiation of its guilt Now the Church Catholick appoints neither knows she any time to be observed as necessary but what God and his Son appointed in his word 3. They abstain from meals of this or that fort as being for the time prescribed for the fast altogether uncleane their consciences will be defiled if they should eat them that is without authority Now the Catholick Church though she injoyne a fast yet by the Lord Jesus she knows no meat unclean of it self and he that teacheth otherwise is not of God but of Sathan 1 Tim. 43. 4 The Church of Rome looks upon her fasting as a part of Gods worship her very abstaining from meat or from this or that meat is taught to be points of worship the Church Catholick teacheth that Fasting in it self is of no use nor no part of worship But as a fit meanes and as it serves to the uses aforesaid so she requires it not otherwise 5. That some fast particularly lent is of Apostlical institution and out of religion and conscience to be observed the Catholick Church knowes no such law and therefore she keeps not lent upon that account but for other ends and other causes as shall by and by be shown 6. That outward Fasting is of it selfe sufficient without the inward and indeed if fasting that is abstaining from meats or meals be of it selfe a point or part of worship it may be so but the Catholick Church pleads for an Inward fasting or abstaining from sin and for a soul to afflict it selfe for transgression without which the outward fasting is not regarded 7. They are foully belyed by many Authors if good Christians would not take the Fasts of the Church of Rome to be great feasts through the variety of dainties and plenty of wines therein fed upon by which it is not to be called a fast which makes us that for the present we need not show the difference between this and the Fast of the Church Catholick Quest. 2. Whether Fasting be not a Ceremoniall or Iewish rite Who are those among us and about us who teach that fasting in its own nature is not a Gospel but a legal exercise and not to be observed in the Church of Christ but fasely for 1 The ground or end or cause of our religious fasting is moral for the subduing of corruption and exercising our selves in the dutyes of repentance and mortification unto which by experience fasting is known to be an apt meanes and sutable help 2 Christ prophesied or rather commanded Fasting after his own death Luke 5.53 But the dayes will come
but vastly differ in the manner of keeping these days as also in other points touching those days For 1 The Catholick Church performes worship or makes prayer even in those days to God alone whereas that of Rome offers supplications petitions intercessions to those Saints in whose days they are performeing that or any other holy service 2 The Catholick Church keeps feasts for no Saint but what she is sure had a being and once were and keeps no day but upon good and real grounds now that of Rome hath days observed and prayers made to those whose very being not without just cause are called in question It is very much to be doubted if ever there were such a man as Saint Christopher or Saint George or such a lady as Saint Kâ—therin or how can they know that Iosâ—ph the supposed Father of our Lord was a pious confessour or that Lady Anne was mother of the virgin Mary Who was he that told them that the virgin Mary never dyed but was taken up to heaven alive Aug. 15. and therefore that day must be in red letters in the Roman Almanack and on that day prayers must be made to her This is not to serve the Lord Christ the days that the Catholick Church keep are such as have in them a real truth and not legendary vanities 3 The Catholick Church keeps no days in memorial of Saints but those whom she knows to be good they were not only men but good men whom she honours with a day now in this the Church of Rome also fails she hath not only days in remembrance of them that never were but dayes in memoriall of them that never were good Thomas Becket must be Sainted and given to the Christmas holy days by way of augmentation and yet his religion purely consisted in rebellion and being an arch traytor deserved to be preferred in another sort and as we pray to Saint Feriol for geese to Saint Agatha for sore breasts to Saint Giles for Children to Saint Hubert for dogs to Saint Iab for them that have the pox to Saint Kathern for knowledge to Saint Orilia for the head arch to Saint Russin for madnesse to Valentine for the falling sicknese so we must pray to Bâ—cket for sinners when if stubornesse be as iniquity were he in a capacity to be bettered by prayers supplications ought to be made for him yet poor souls are taught to pray Tu per Thomae sanguinem quem pro te Impendit â—ac nos Christe scandere quo Thomas ascendit The like might be sayd of many others 4 The Catholick Church she loves useth and enjoyneth those days to be observed as meanes conduceing to the good of men and no further no what ever day be enjoyned by Rome were it Beckets or Leola's they must be observed as part of divine worship binding the consciences of men to the observation of them though but of humane constitution in themselves and often times fictitious in their nature Quest 2. Whether the Festivalls appointed by the Church of England may lawfully be observed Those solemnities established by law in the Church of England ought not by any that is compos mentis well in his wits to be spoken against for they appear in many respects to be lawfull and usefull 1 From that countenance God gave to those feasts Instituted by the Church of the Jewes under the Law the the days of Purim was never spoken against and that seven days feast of Iudas Maccabeus his institution was graced by our Saviours observance shall they and may they appoint days to worship God in for temporall mercy and not be blamed what hinders then but that the Church of England may appoint days to return thanks for spiritual mercy shown to her in common with the whole Church of Christ on Earth 2. From the nature of that worship she in those days performes though the day may be denominated from a Saint or kept in remembrance of one yet the prayers she offers up are purely to Christ the Gospel she reads is the Gospel of Christ the bâ—ead she breaks is the communion of the body of Christ and nothing is done in way of worship but what is agreeable to the rule of Christ and will of Christ. 3. From that opportunity that they put into the hands of such as hunger after spirituall food they may by these often hear the word of the Lord receive the Sacrament instituted by the Lord as a memoriall of his death untill his second coming and what ever ordinance they take most delight in or receive most refreshment by of that they have abundance in the using of those dayes instituted by the Church 4. From that profit that would accrew to the poorer and weaker sort of people to them those days would be a Catechisme upon the feasts of the nativity to hear of the birth of Christ and afterward of his circumsion and then of his passion and then at Easter of his resurrection and then of his ascension and then of the spirits descension and so forward this might being taught upon those dayes be of very great consequence to all Christians especially to those whose understandings are not ripe enough for high contemplations in subjects of this nature 5 From that power that the Church hath to ordain fasts and dayes of humiliation which is granted we may draw her power to ordain feasts and dayes of thanksgiving which is the thing doubted but of the power of the Church in such cases we have spoken in another place 6. From the doctrine of reformed Churches Confess of Helva Art 24. of Bohem. Art 17. which Churches deliver their minds thus that of Helvatia says Every Church doth choose unto it self a certain time for publick prayers c. it is not lawful for every one to overthrow this appointment of the Church at his own pleasure and if the Churches do religiously celebrate the memory of the Lords Nativity Circumcision Passion c. according to Christian liberty we do very well allow of it The Church of Bohemia says thus Many of the ancient Ceremonies are retained among us at this day of this sort be many appointed for feasts and holy days c. such as Christs nativity such as be dedicated to the Apostles c. chiefely of those Saints of whom there is mention made in holy Scripture all these things are done of us that the word of God may be taught and that he may be glorified among us c. the same teacheth the Church of Ans. Art 4. The ignorant must or may learn that the observation of those dayes is no superstitious observation of days condemned in Gal. 4.10 for with the Atheist there is neither good luck nor bad luck supposed to be in them neither with the Papists are the consciences of men tyed to them It is no more a sin to observe such times as the Church teacheth then it is will-worship to observe noon for dinner time or to open a shop
upon a market day Quest. 3. Why are bonefires made in England upon the feast of the fith of November It is not only the Practise of England to make bonefires upon dayes of thanksgiving or great deliverance but almost every where yet we shall chiefly consider it upon that account 1 That the fire might be a memoriall of our deliverance from the Popish fire there was a secret pile to devour the blood of nobles and burn to ashes the bones of Princes and powder to blow up the Majesty of Kings to remember which to all posterity fire and powder is then in an harmless way used by us and layd before us 2 To show what death traitors ought to dye a rebel is as a witch and therefore ought not to have the Eearth which is Gods to be buried in but to be dissolved to ashes and blown to and fro in the ayr the region or principality of him with whom they covenant against them that are called Gods on earth 3 To prevent darknesse least it should hinder men in manifesting their joy they will have light to rejoyce in though the Sun go down the longest day may be too short for a loyall subject to make known the Love he beares to his Prince in his rejoycing through that deliverance which God is pleased to give unto him this makes him that in spight of might he will have day and for all that others eyes are closed up in darknesse he will have light roud about him 4 To expresse that heat and fire of affection that is in the bosomes of all true subjects the fire of wood burns in the streets and the flame goeth toward heaven this is a visible sign of that fire of zeale and holy affection which goeth up in praise and thanksgiving for that deliverance 5 That the memoriall of it might be kept up to all generations we know that Children delight to look in the fire let them this day play about the fire It is such circumstances as those that will make the deliverance even be observed of Children that as soon as they learn to speak they can prattle of the powder treason which but for this would be scarce known of them 6. That it might mind traytors of the fire of hell fire is dreadfull but who can dwell with everlasting burnings and though this fire burn them not through the Kings mercy yet fear that everlasting fire through Gods justice Quest. 4. Whether the time of Martyrs death be a proper time for feasting It is certain that the days in which the Saints were crowned with Martyrdome or baptized with their own blood is not feasted in purely for their dying shall the Church of God make great mirth An. c. 37. for the death of Stephen when the Church of Christ made great lamentation over him A. c. 36. The Church keeps feasts not purely for that but 1 For the preservation of the Gospell notwithstanding their death Stephen was stoned to death that the light of the Gopell might be extinguished Herod Ascalonite surnamed the great slew the infants or innocents of Bethlelâ—m that Christ might have been killed for his preservation more then for the poor childrens deaths doth the Church rejoyce When Andrew the Apostle was crucified when Iames had his braines dashed out when Thaddeus was slain when Matthias was stoned when Philip and Peter was crucified when Matthias Iames Paul and Matthew were beheaded Bartho slayed alive c. It was done for to hinder the Gospell which not doing the Church makes great mirth 2 For that confirmation the Gospel received by their deaths those men put to their hand and by their blood gave testimony touching the truth as it was in Jesus In this they set to their seales that God was true for by their blood and their constancy in death did religion it self receive a rigorous life The Churches foundation was with blood so was its propagation this makes the Christian to rejoyce 3 For that glory that was given to the Saints at that time the day of the Saints Martyrdome was the day of their coronation they were crowned with glory and immortality hence it is said that devout men made great lamentation over Stephen Act. 8.2 not for him it was a losse to the Church not to Stephen to be stoned from life especially in that time of her none-age when she was but weak and feeble to resist that power wherewith she was dayly assaulted The Church being now established devout men rejoyce for that consolation that God that day gave Stephen in reference to him selfe and also for stirring up such a man to evince the truth of that doctrin which they professe that all its enemyes were not able to resist 4 That it might be as motives to perswade others to constancy if God should call them forth to suffer were it not for the celebration of those days the storys might passe without much observance but in the return of the year people hearing the nature of the Apostles deaths their patience in them the advantage that it gave to the growing of Christianity they might receive profit and advantage even in point of suffering Quest. 5. Whether the Feasts of Phillip and Jacob be not profaned That the Church might not be overflowed with publick solemnities and being willing to commemorate Gospel Saints bring sometimes two Apostles in together perswading her members by their examples to sutable holinesse as upon the first of May Philip and Iacob Unto which the Satanicall and Hethenish practise of erecting May-poles is an unsutable prophane preface as may appear 1 From the lawlesse practise of them neither Church nor State as now constituted gives strength to such customes The Church setting apart this day for holy uses and the state owns it by obedience but of this custome taking no notice some other originall would then be inquired after for this annuall custome then law for no statute was ever made in the least to countenance that irregularity 2 From the sinfull originall of them Let this practise be traced up to the times wherein these May-games were first instituted and a nationall Christian will grant the question without much dispute They sprung out of this ground viz. There was one Flora or Maia who being a notorious strumpet of the City of Rome when heathen gathered great riches leaving the common-wealth her heir upon condition they should yearly celebrate her birth-day The Senate being ashamed to own such open prophannesse coloured the businesse by giving out that she was a goddesse of the fields meadows flowres c. and except she were pleased and appeased nothing that year would prosper Upon this her feast is instituted the Devil being alwayes Gods ape and observed the four last days of Aprill and the first of May at which times all sorts of wickednesse was acted and women appeared upon the streets of Rome in those dayes naked the young sort with flowres garlands c. and dancing of Elephants
prayer and therefore prayer is a proper act for the place and no time more sitting then at the first entry 2 Prayer obtains a blessing in other dutyes he is possibly to hear the word read preached or sung to crave a blessing that all these may do the soul good cannot be a branch of superstition 3. It gives a good example unto others when thou seest one performing any act of worship in that sort whether out of formality or otherwise yet by that thou mayst learn that in the Church thou oughtest to worship God heed him not therefore so much as thy self if he give hypocritical service the judge shall judge him fear thou God 4. It is but spoken to draw a contempt upon the house of the Lord those actions with many others are inveighed at that the house of the living God may be had in no more reverence then Barnes Stables not to say Halls or Parlours every thing is Popery in this age wich either tends to decency or comeliness in outwards worship as if we must be papists except we be slovens 5. The reasons brought against this justifiable practise are poor and weak they are these chiefly That they by this would hold forth the Church to be more holy then other places It may be answered it is that they will perhaps not pray at other times It may be aniwered Blame them and reprove them for that by themselves blame them not at all for this to any other Quest. 5. Whether is it lawfull to have Musick in our Churches This is of it self nothing yet since the rulers of the Church are pleased to introduce such a ceremony and others take occasion to barke against them for it it may be seasonable to speake a few things as to the lawfullnesse of its use it appears therefore to be lawfull and that in our days for 1 From the practise of the Saints in the Iewish Church what variety of musicall instruments were introduced by David and Solomon is clear in sacred writ When the ends that these holy Saints proposed to themselves are found out they shall make it appear that it is as Lawfull to have musick now as it was then 2 From the helps men may naturally receive from musick in the time of worship God loves a chearful giver and this may make a drooping soule to give him acceptable service 3 It was never a part of the Ceremoniall law and therefore not abolished by Christ that Law that Christ put an end to was that that belonged to the tabernacle musick being no part of that is no more abolished by Christ then standing Churches or Temples 4 From that vision that was seen in heaven Rev. 5.8 Four beasts and four and twenty Elders worshipped the Lord with harps these are generally taken for Ministers and the congregation and again Rev. 14.2 there is heard the voice of harpers harping and singing from heaven though in the mystery that signifies there joy yet in the Church it is not absurdity to expresse or help their Spiritual joy by the naturall use of musick 5 They who are against this are generally against matters of greater concernment and their opposing of this is the lesse to be admired or noted CHAP. IX Of Ministeriall ordination THe party or person that teacheth which is the priest or Minister comes now to be considered unto whom in the title we have given ordination both are ordinances appoint-by God to go together and both of them for that very thing cryed down in this generation for this time we shall put them together and distinctly handle 1 The nature of ordination 2 The person to be ordained 3 The parties who are to ordaine 4 The duty of them that are ordained 5 Resolve some questions SECT I. The nature of ordination may be expressed in these words viz. It is a solemn setting of one apart and ordaining of a person 2. By Fasting and prayer 3. For the preaching of the Word 4. Dispencing of the Sacraments And 5. Exercising the power of the Keyes 6. With laying on of hands 1. It is a solemn setting of one apart and ordaining of a person It is not to be rashly or inconsiderably done 1 Tim. 5.22 but in most solemn decent manner ought to be performed Acts 5.6 2. It must be done by prayer and fasting these two at this ordinance go usually together Acts 13.3 For by prayer much may be obtained and by fasting a strong Devil may be cast out 3. For the preaching of the word Acts 13.5 for the opening of the word by way of Doctrine Reason and Use is the proper work for which one is separate to the work of the Ministry 4. Dispencing of the Sacraments 1 Cor. 4.1 as that of Baptism Mat. 28.19 and of the Lords Supper 1 Cor. 11.23 these are the seals and evidencies of our reconciliation with God 5. Exercising the power of the keyes whom they bind on earth they are bound in heaven Mat. 18.18 Now they bind by excommunication which is a delivery over unto Sathan a casting them out of the Church making them to have no interest in the ordinances of the Church more then heathens or Publicans 1 Cor. 5.5 1 Tim. 1.20 Whom they loose on earth shall be loosed in heavâ—n Mat. 18.18 Now they loose by Absolution opening as it were the gate of the Church to him that for his offences was thrust out and receiveing him again upon his repentance to the communion and fellowship of the faithfull 2 Cor. 6.10 6. With laying on of hands this is a grave and ancient ceremony in the Church of God Iacob used it in blessing his grand children Gen. 48.14 By it the Levites were given by the Isâ—aelites ' o the Lord instead of their first-born Numb 8.10 By it the beasts under the Law were to be set apart by sacrifice Num. 8 12. By it Ioshua was set apart to be Governour of Israel â—ter Moses Numb 27.23 By it did our Saviour bless those children that were brought unto him Mark 10.16 By it was Stâ—phen and his brethren made Deacons Act â— 6. By it Paul and Barnabas Apostles Acts 13.3 And Timotâ—â— made a Priest Minister or Elder 1 Tim. 4.14 for which cause in holy imitation of so ancient and divine a practise the Bishop and his Presbyters lay their hands upon the head of them â—hom they separate for the work of the Ministry 2 Tim. 1.6 being asign of celestial grace which God with an open hand will give to all those who conscionably serve him in that holy imployment SECT II. Let us now see unto whom this ordination is to be given and who it is that ought to be thus separated in a solemn way for the service of God what persons they be that Timothy and Titus the Bishops of Ephesus and Creet must ordain is told us in their Epistles some notes of them are essential and some of them are accidental some are for their being some for their well-being some shew their
carriage without and some their deportment within the Pulpit we shall see only the chief of them In a Minister there is required 1. Courage Tit. 2.15 2. Sobriety 1 Tim. 3.2 3. Liberality 4. Docibility or aptness to teach 5. Temperance 6. Patience 1 Tim. 3.2 7. A Lover of good things and of good men 8. Holiness 9. Justice 1 Tit. 7.8 We must note that some of these cannot be known by the quickest eye No Bishop is omniscient to know the heart and therefore may ordain a man that wants many of these and also we must observe that a person may come for ordination with many or all of these and yet may backslide which takes not away the force of ordination The Angel of the Church of Ephesus fell from his first purity and love yet was an Angel still Rev. 2.4 5. he may loose his patience his temperance his holiness yet a Minister still and the power of preaching and administring the Sacraments and exercising the keys abide with him these ordinances not depending upon the quality of him that doth administer them more then the force of the Broad Seal of England depends upon the merits of my Lord Chancellour as shall God willing be proved in its own place To all these qualifications above named must be joyned competency of knowledge It is not every man that is just holy or patient must be ordained he must be of understanding competent for the work which competency appears in these particulars from Tit. 1.9 viz. 1. His adhering to the truth known not opinionated 2. In his ability to teach and that soundly for the edification of the Church according to that truth 3. In his dexterity in maintaining of that truth stopping the mouth of Gainsayers he that is so qualified cannot be refused ordination We say competently qualified ' For who is sufficient for these things SECT III. Let us see who they are that must thus ordain whose hands they be that by their laying on the person is qualified in an external way for the publick preaching of the word 1. Not their own Heb. 5.4 It is against the practise of the whole Church of God in all ages for any man though never so well gifted to separate himself or ordain himself as is clear in the examples of Stephen Nicanor c. Nay if it were in a mans own power to separate himself for the work of the Gospel Paul needed not to have left Titus in Creet to ordain Elders in every City Tit. 1.5 It is a practice beyond a president in the Church of Christ for one to ordain himself We read indeed how Frederick the second upon Easter day through necessity crowned himself with his own hands King of Ierusalem in Ierusalem but that ever man made himself a Priest in Ierusalem save Saul Ieroboam and such prophane Wretches whom God did curse even for so doing we read not Neither in old or new Testament is there any instance of one who set himself apart for holy functions or that thought himself qualified in an authoritative way to reach the Gospel upon the sufficiency of gifts as Courage Holiness Knowledge and the like if so Stephen Philip Prochorus c. needed never have been ordained Deacons Acts 6.3 4 5. Nor Paul nor Barnabas Apostle or Evangelist Acts 13.2 nor Timothy a Bishop or E'der 1 Tim. 4.14 2. Not the multitude Never did God give the power of ordination to the people in general before nor after Christ if so where two or three would please to meet they might ordain which in few dayes would make the Church of Christ conâ—ist of Shepherds rather then of sheep yea would make all Apostles all Teachers c. We find the contrary practised For when the multitude had chosen and nominated persons of honest report full of the holy Ghost and Wisdom thâ—y set them before the Apostles who prayed and lâ—id their hands on them Acts 6.3 6. yea as was said before the inhabitants of the Cities of Creet might have ordained Elders Titus might have gone forward with Paul In summe God never giving the people the power of ordination since the creation they can never deliver that power to any untill the dissolution of the world Presumptuous are they therefore that will take ordination from them impudent before the Lord therefore they that will presume to give that authority in matters of so great concernment as the word and Sacraments to any of their own body 3. Only Church officers or the Apostles successors they are only to teach and to baptize unto the end of the world Paul and the Presbytery ordains Timothy he ordains others and they others and so by a moral succession from the Apostles is the Ministerial office upheld but of this we have spoken It were too great a task for me to offer to wade into that troublesome discourse touching Episcopal or Presbyterial ordination least I should drown my self being but of small standing in the Church of Christ yet by vertue of that Proverb It is good to be sure Episcopacy is much to be preferred that being the most ancient way since if not before the Apostles departure from the world and albeit it hath some ruptures or breaches in some of the reformed Churches yet the Acts and Lawes of England make no ordination valid but what originally is Episcopal SECT IV. We are to behold the man thus separated for the Lords use For the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ Ephes. 4.12 We say we are to see what his duty is and what he is to perform amongst men The very naming of his ordination shewes you what he is to do and the distinction above named discovers his duty but to be more particular yet not large 1. He is to take all advantages and opportunities of preaching that word the preaching of which he is separâ—ted for 2 Tim. 4.1 2. The more wicked the times be he lives in the more bold and confident he ought to be 2 Tim. 4.3 yet this excludes not but that he may flee persecution Acts 9.25 3. In preaching of the Word he is to observe the proportion of faith Rom. 1â—2 6 4. He is to teach the word according to the capacity of his people 1 Cor. 14.9 the other parts of his duty are clear and obvious SECT V. Questions resolvedâ— Quest. 1. Whether ordination may better a Ministers gifts Quest. 2. Whether a Minister may renounce his ordination Quest. 3. Whether the Ministerial office be to continue alway in the world Quest. 4. Whether it be lawfull to hear an unordained man preach Quest. 5. Whether an ordained person may bear an office in the Common-wealth Quest 1. Whether Ordination may better a Ministers gifts Though this sacred ordinance be of no account with some yet to the conscionable Receiver it may be very advantageous For 1. It is an odinance of God alwayes practised in his Church it may appear at
taught the principles of that doctrine they were baptized in The Jewish children were taught the nature of their Sacraments Exod. 12.17 so ought the Christian Infant to be trained up in the doctrine of Gospelâ— ruthâ— 2 Tim. 3.15 2 All such as are converted to the Christian faith those that forsake the vanity of the heathen the Infidelity of the Turke The Errours of the Iew ought to be taught and instructed in the foundation-principles of the Catholick faith If any should renounce the Superstition of the Romanist he were rather to unlearn some principles then be taught new there being no principle of Catholick concernment wherein the universall Church differs from that of Rome 3 All the unlearned of what age soever It is but a poor plea to drop out of the world in ignorance because men are of age if they have lived under the power of the Gospel their want of knowledge will but make them full of misery It is no disgrace to learn Christ at any time and necessary for him that would raign with Christ at the end of time However in this there is much caution and moderation to be used and even a respect is to be given to age and an honourable mentioning of their name c. SECT IV. It may appear by what hath been spoken who are principally engaged in this kind of exercise and the pâ—rsons upon whom more especialy this duty lys 1 Parents and masters we shall joyn them together for brevity's sake Deut. 6.7 20. Gen. 18.19 Lemuel a Prince was taught by his mother Prov. 31.1 and how Boaz principled his servants appears by their holy salutations and greetings each to other Ruth 2.4 Timothy was carefully trained up by his mother and Grandmother 2 Tim. 1.5 and 3.15 and the fruit of Abrahams government appears in the piety faithfullnesse and discretion of his steward Gen. 24.12 They have the greatest advantages of any other by their dayly society by their authority And God in giveing the law charges the master with his son and servant touching the keeping of his sabbath which is a circumstance of time he is therefore to instruct them in that and not forget to teach the essentiall points of faith 2 Ministers or Priests It was a charge given to all pastours in the person of Peter Ioh. 21.15 to fâ—ed the lambs of Christ there are them that are not able to retain a Sermon or understand a Sermon or apprehend the parts of a Sermon now this sincere milke of Catechising may make them grow in knowledge But what shall we say the fewnesse of ministers the Number of the people even makes this doctrine Impossible to be performed There are many I will not inquire the cause that can and have cut out worke enough for a minister to do yet it had been wisdome to have considered how much one was able to do Mens flesh is not of brasse nor their strength the strength of stones to execute all that which men will lay upon them and God himself will require no more then what man is able to do where many iorns are in the fire they cannot all heate the work that most of the clergy of England especially in the country hath before them denotes an Impossibility to have all exactly done and for this the truth is in some cases and for some persons it must in some sort be layd aside and preaching preferred that being the most ordinary means for the trâ—â—slation of sinners from darknesse unto light but of this hereafter SECT V. When this is pressed there is nothing urged but what is rational and pious no greater burthen laid upon mâ—n then what God hath bound them to bear and carry the necessity of this kind of teaching appears 1 The young as well as the old must appear before the judgment seat of Christ that child that thou seest playing in the streets shall one day be stripped naked and stand before the thâ—one of God Revel 20.12 let it know this that it may be afâ—â—aid of sinning 2 It is a hard thing otherwise to profit under the most powerfull ministry there are termes in divinity which in pulpits cannot be shunned as Justifie Elect Adopt and these can never be soundly understood without inspection into a catechisme 3 The law of equity binds men to do it if thou beest a parent thou hast conveyed some part of thy corruption whereby thy Infant is infected and is naturaly a Child of wrath now art thou not bound to give him counsell and teach him the fear of the Lord which may keep him from dying through that poyson thou hast given to him and make him a child of grace Art thou a master shalt thou teach him how to be faithfull to thee in the right managing of thy affairs or teach thy servant in the principles of thy art that he may live and neglect to instruct him in the doctrine of faith that he may be saved Art thou a Minister then thou art a Steward of the mysteries of God 1 Cor. 4.1 and so tyed to give children that meate that is proper for them and strong men what is fitting for them 4 It is a soveraign meanes to preserve religion from corruption when the heads of young Christians are filled with the particular branches or parts of catholick truth they will be the better able to stand out against the Hereticall tenets and perverse disputings of men of corrupt minds and being fixed in the truths of the Gospel when they are young they shall not be easily removed from them when they are old 5 They will be learning either good or bad and good they will learn with ease if it be taught them if the Fathers cry Hosannah unto Christ they can do so likewise Math. 21.15 and if they call an old prophet a bald prophet they can do so too 2 King 2.23 They will learn quickly to tell lyes and to swear oaths if the truth be not taught them and swearing forbidden 6 Unto this practise did our saviour yeeld himself when he was twelve years old Luk. 2.46 Noble T heophilus was thus taught Luk. 1.4 Elequent Apollos submitted to this teaching Act. 18.26 and can we follow better copys SECT VI. Questions resolved Quest. 1 Whether catechising differ from preaching Quest. 2 Whether preaching be to be preferred before it Quest. 1. Whether Catechising differ from preaching These two ordinances of the Church are in end and scope the same each of them being appointed for the perfecting of the Saints and edyfying of the body of Christ and at ordination are both layd upon him and with all authority yet as we may say of two eyes or two hands the one is not the other Preaching differs from Catechizeing 1 In respect of Amplitude or fulnesse what preaching draws out to an ample and large discourse Catechising contracts into some few words by pâ—ring off the exuberant parts of a continued speech retaining the cheif point matter or spirit of the doctrine 2
In respect of its activity and singlenesse In cathechizing there are some called out for assistance the catechist hath not all the work but in preaching there is no second to assist that is a taske wherein none claims a share wherein none are co-workers but the preacher himself is the sole agent and efficient 3 In respect of its object and partys preaching reaches to all persons old or young knowing or not knowing high or low now catechizing is properly for the ignorant and unlearned 4 In their subjects and actions preaching is peculiar for the ministerial function catechizing proper to none but common to woman and man no sex but may have hand in this exercise of catechizing and no person is a tyed to it Quest. 2 Whether preaching be to be preferred before Catechizing There is a generation that supposes if a minister spend one half of the sabbath upon catechizing that it is through idlenesse and sloath whereas if Catechizing be soundly performed there is no labour nor study saved yea possibly more undergone Others again would make no account of preaching holding that a proper dish for a feast and not for ordinary fare conjectureing they are not blame-worthy if the ordinance of catechising go forward In humble submission it is thought they are both out of the way and besides the truth It is not safe to make the ordinances strive with each other or one to jostle out another to the purpose in hand let us distinguish of places and of persons 1 Some places are rude plaine and ignorant without much travel we may fall into country parishes whose ignorance is so grosse that it is incredible there Catechizing may be of much use and though they love it not it may do them most good 2 Some places are more orderly civil and knowing there may be populous places and parishes in which generally the people may be knowing and by reason of schooles and other advantages Catechizeing may go forward without much troubling the Minister In which places there is no losse if it yeild to preaching especially on the sabbath day lest the genrality of the people make no account of their assembâ—ing together And as touching persons there are men whose parts and genius are not fit for Catechizing their excellency may ly in preaching others there are whose excellency may ly in Catechizing the fewnesse of ministers craves that that be done by which their genius and parts may do most good in the Church of Christ yet by experience I know shortnesse of dayes infirmity of body c. must and will cut one short the preheminence therefore is to be given to preaching for 1 That is the most powerfull way for the convincing of sinners the strength of reaâ—on and the force of application in a Sermon are powerfull meanes for the opening of the heart of man and causing him to see his errour which would from a Catechist be Improper 2 That was cheifely the practise of Christ and his Apostles he and they both went into the Synagogues and taught the people expounding Scriptures and setting them home to the eares and consciences of their people 3 Preaching is of most general concernment there are sins of the age and times wherein the Catechist may faile but preaching disclaiming these detecting those is most profitable there are providences sometime sad and sometimes cheerfull which is to be observed and noted and people taught accordingly these oftentimes may not fall under the cognisance of a Catechist and if they should he would put a block in his own way and give occasion of stumbling to them for whose sake Catechizing is most uâ—ed Moreover preaching extending it self largely meets with the tempers sinnes dispositions of most whereas a Catechisme t ys up and limits the Spirits of him that teacheth by it that he can reach but a few if any his office being only to lay down the truth touching some head of divinity to convince the understanding and no more 4 It puts a greater chearfullnesse in the spirits of the most knowing to come to Gods service when Christians have been in the days of their minority trained up in that way by question and answer To be kept continualy to it might flat their appetite and blunt the edge of their devotion especially in publick places where by relation in former times when Catechizing swallowed up preaching halfe the sabbath was loosly not to say prophanely kept and spent the Ministers gifts may not be for that service nor his parts though otherwise eminent for such teaching which may in time breed a slighting of him among his own people what gifts God gives to teachers by which they may most advance the end of teaching which is the edification of the Church those ought to be most exercised by them and by this rule men may know what is best to be done CHAP. II. Of Preaching WE come now to that ordinance which is the power of God unto Salvation though some in this age account it foolishness and vanity In this ordinance we shall see 1 The nature of it 2 The manner of it 3 The necessity of it 4 The ends of it 5 Resolve some Questions SECT I. This ordinance of preaching by which men are saved if they keep it in memory 1 Cor. 15.1 2. may be thus described 1. It is an opening expounding or unfolding the meaning of the Holy Ghost in Scripture 2. According to Scripture 3. And applying it for the edification of the Church or perfecting of the Saints 1. It is an openning expounding c. of the meaning of the holy Ghost in Scripture That the Scripture is the mind or meaning of the Holy Ghost is blasphemy once to be doubted Heb. 3.7 Acts 1.16 2 Pet. 1.21 and his expressions are sometimes so lofty and at other times so dark that the understanding of man is naturally ignorant of his purpose yea when highest not able throughly to apprehend his meaning Man may read all day at night lye down upon the restless bed of uncertainty not understanding the nature of the thing read Now preaching unfolds it expounds and interprets it gives the sence and meaning of the Spirit of God in it by which the hearts of the Elect are turned from the world unto God Acts 19.19 and made to burn towards God Luke 29.27 32. and go towards heaven with rejoycing Acts 8.35 39. 2. According to Scripture There are those that will expound the Scripture by their own fancies and make the Holy Ghost by an irreverent compulsion speak that which he never thought but what they would have others to believe such were the Pharisees of old Mat. 5. and such are our upstart Preachers now who assoon as they find some portion of Scripture that they can coulourably wrest for the defence of their own fancies immediately cry to their Proselites Rejoyce with us for we have found c. and where any appears that is not so easie to be drawn by the wier of their
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
and Elijah Ahab and severall others but Kings being Gods immediate deputies upon earth who call them in question though rage universal as to punish him for this faults or correct him for his crimes who first even the Pope upon the one hand and Guisel upon the other These two though at odds between themselves yet ever agree and goe and in hand for the takeing away of that honour annexed by the King of Kings to his vicegerents upon this inferiour world before which be done let them goe about day by day and grudge that they be not satisfied That distinction of the moderate and rigid Presbyterians may be by this time may come into the readers mind a distinction that hides many an ugly face and treacherous heart possibly the moderate Preâ— will with more gravity and deliberation pronounce the sentence of excommunication against the chief magistrate then the other and comes to it with more sorrow of heart through the greatnesse of the crime then the other but yet he will do it being a principle with the Pres. that is the factious one or the Antiepiscopal on for otherwise Pres. is an honorable title and catholical as such and touching the distinction it is as a just one and grounded on nature there being as great difference betwixt these two as there is between staring and stark mad the one drives like Iehu furiously the other like the Spaniard is more grave stayed slye and cunning Quest. 2. Whether excommunication debarres from all society of the Church In regard that we are exacted to withdraw our selves from such and not so much as to eare with them thi◠〈◊〉 on is not to be passed over It is said then that exâ—oâ—munication hinders not 1 The practise of those dutâ—s that are grounded on the Laws of nature as the duties of Husbands and Wives Fathers and Children Masters and Servants Princes and People 2 Nor the practise of those dutys that are grounded on the law of nations as traffique and commerce An Excommunicated person must be to us as an Heathen and with these we may have trade 3 Nor the practise of such that are grounded upon the law of Common charity For we are bound to feed the hungry cloath the naked though they be or should be as Heathens 4 It debars not but in some cases from the hearing of the word Unlesse they be scoffers it being the meanes for converting of very heathens they are admitted to it and ought to be exorted to it but in no other ordinance do they enjoy any society with the Church and in no familiar or unnecessary dealing have we any thing to do with them but are bound to avoyd them that they may be ashamed and returne to the Church by repentance from which they were cast out through obstinacy CHAP. 15. Of Singing THis is the fourth and last direction given above for the words in dwelling and one end why the Apostle would have the word of Christ to dwell richly in the believing Colossians though some who would be thought unblâ—meable before God in love blames the Church for her keeping up this holy practise of singing Psalmes This gospell ordinance being set aside with others by some of this generation we come in the last place to defend and let us see 1. The nature of it 2. Some arguments for it 3. The manner of performing it 4. Resolve some questions SECT I. The nature of this ordinance is better known by practise then it is or can be by art which might be the reason why so many have handled it and few or none define it we shall give some description of it for methods sake and because motus naturae velocior est in fine we shall be the briefer It is a calling upon God by prayer or praise with an elevavation of the voice and prolongation of the words Daviâ— sung unto God by prayer and emptied his mind unto him by confession of sin this way Psal. 51. and again praised and magnified his name for all his mercyes Psal. 18. The same words wee utter quickly and expresse suddenly in praying or reading by keeping them upon our tongue and pronouncing them in parts with an heightâ—ned voice gives a being to that ordinance we call singing suppose we were to read and sing Psal. 35. Lord plead my cause aâ—ainst my foes confound their force and might Fight on my part against all those that seek with me to fight The same words being quickly read over and the letters joyned hastily together makes it a prayer read which deliberally uttered with a separation of the letters through the striking of the tounge and teeth makes it a prayer sung That of Saint Iames. 5. Iames. 13. contradicts not what hath been sayd the words not being preceptive but declarative showing only that in times of mirth the heart is better disposed to sing then otherwise and in times of trouble it is more apt or fit to pray then for any other duty SECT II. Were it not that there were some unreasonable men who want faith this practise need not now to have been disputed but without question used for 1 God hath shown himself eminently well pleased with it 2 Chro. 20.22 he declared his mind and pleasure touching this ordinances when in the celebration of it he sent destruction to his peoples enemys he may give us victory now over our sins as well as them over their foes then 2 Scripture commands it and calls for it Eph. 5.18 19. 〈◊〉 5.13 it is not an ordinance of humane or mans invention but is enjoyned us of God and we cannot find that ever those precepts was revealled and therefore they are now binding 3 The spirits and affections need it this ordinance by experience doth warme the blood and raises the heart in a holy quite to perform divine service men are sometimes dull in there devotion and crosses oftentimes damps their zeale which this act of singing helps and stirrs up 4 The Church of Christ had a promise of it Rom. 15.9 of the times we live in was it promised that this should by us be performed and therfore what ever fond people say against it it is not to be neglected 5 The Church of God in all age hath used it we read of it under Moses Exod. 15.1 and under the judges Iudg. 51. under the Kings under the gospell Mat. 26.30 Acts 16.25 no time can we find that ever had a Church but in and by that Church was this ordinance upheld 6 To no age did God ever limit it It was appointed practised to and in all ages when or where it was to cease was never made known or divulged by which we are as much engaged to sing Psalmes with grace in our hearts in England as ever the Collossians Phrigia 7 The Church militant above all other ordinances comes nearest to the Church triumphant by it In heaven thereis nothing but a continuall singing and praising God both by the Angels and spirits of
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
Whether it be a sin to receive the Communion in a mixed congregation and if private examination be necessary By a mixed congregation the age makes us to understand 1. A congregation wherein any Communicant is not of the same judgement principle or opinion though in things circumstantial 2. A congregation wherein there are some Communicans that have sin in their mortal bodyes though it be repented 3. A congregation wherein there be drunkards or sweaters though adhearing professedly to the doctrine of the Gospel Unto which we will add this also though he was never reproved nor admonished by us The Question is then whether a man that hath prepared himself by sound hearty real and holy examination for that Ordinance may altogether forbear it and omit it upon the account of his knowing or foreseeing that such a drunkard will be at that holy banquet It is answered in the negative he ought not to forbeat upon any such pretence For 1. That Ordinance is not arbitrary It is not left to our own will and discretion that we may or may not as we will we ought to do our duty and prepare our selves to be worthy receivers if another neglect his and yet receive let him look to it the Lord is at hand 2. We might neglect other Ordinances as well as that we might refuse to read the Scriptures to pray to hear upon the same reason and indeed this doctrine as it hath kept some from the Chancel that is from receiving it hath kept others from the Church that is from hearing and this again hath kept some from the Scripture resolving to keep company with none but such as are altogether without sin and therefore the light within is their rule 3. God requires no such condition he craves faith repeatance and new obedience on my part but not that my companion should have the same or then I to be refused and my offering not to be accepted one Christian shall never be bound hand and foot and cast into utter darkness because another of the company wants the wedding garment 4. It is plainly against that Text 1 Cor. 11.29 he that eaâ—eth and drinketh unworthily eateth and drinketh damnation or judgement to HIMSELF therefore not at all to another he that prepares himself aright need not fear what the unworthiness of others can do against him 5. It would clearly take away this Sacrament out of the Church who would prepare himself to come if he should be cursed by anoâ—hers unworthiness or approach that table though full of faith with boldness except he knew that every heart at the table were as holy as his own and others that were as full of faith as he might hang down the head least his unworthiness procure unto them a judgement and so the devotion even of the devout should receive a bar â—nd be shut from all comfortable actings and holy duties This is not spoken to countenance prophaness but to inform the weak and tender conscience there being Laws in the Church to dâ—bâ—rth scandalous from that table and also thâ— ignorant which may and ought to be put in execution by the Church Officer after his admonishing the one and instructing the other for to exclude either of these without tryal save in case of necessity is arrogant and rash and without Authority but upon certain knowledge to debaâ— such is both religiously and lawfully done No Minister shall in any wise admit to the receiveing of the Holy Communion any of his cure or flock which be openly known to live in sin notorious without repenâ—ance nor any who have maliciously and openly contended with their neighbours until they shall be reconciled c. The scandalous are found out by the ear and secluded by Law the ignorant cannot be found but by discourse conference or examination which leads in the second part of the Question Whether private examination be necessary There is a twofold examination in reference to the Sacrament of the Supper 1. In respect of God 1 Cor. 11.28 men are bound and it is necessary for them to examine themselves 2. In respect of the Church that the ignorant and unlearned make not that Ordinance undervalued the Question is of this latter and amounts to this Whether the Church Officer may lawfully debar a sober pious Christian or one of whom he neither sees nor hears evil purely upon the account he will not submit to his examination a practice of late too commonly known nay several thousands have been excluded except they came under the tryal not of the Church Officers only but of his lay-Elders an office not heard of in the Church until these late years and are parts of the Church no more then those Anticks whose mouths supplie the places of spouts unto the temples but to let them pass it is denied private examination in this sence is not necessary For 1. The Scripture would have given some Item of it when the nature of the Sacrament is stated and examination required 1 Cor. 11. No word that tended in the least to this is written but every man enjoyned to examine himself 2. It cannot be shewed that ever the priests examined the fitness even legal of those that aproached the Paschal and yet the danger of unworthy receiving the one seems as great as the other 2 Chro. 30.20 1 Cor. 11.30 3. That Parable Matth. 22.9 is against this practice wherein the servants are appointed to bring in all that they could find without Order to try if they had the wedding garment the want of which condemned the party but not the servant Yet by the Law of the Church particularly of the Church of England none are to be admitted to that Ordinance until they have given sufficient testimony of their knowledge in the principles of the Christian religion Which Law though not expressed in Scripture in direct terms yet consequently it is approved In regard that the Church Officers are called Watchmen Stewards Shepherds c. which titles denote what a care they ought to have of their people or flock This even this being not taught unto the people was a firebrand of division between the Pastor and his people in these last days examination being by them required and that rigidly not declaring it as necessary in respect of the Church which would have satisfied the minds of all sober Christians but as from Scripture when the people knew that no such thing was required and they themselves not being able â—o produce the Text wherein in it was enjoyned It was pretty sport to hear men publickly and privately affirming that those who submitted not themselves to examination ought to be secluded for breach of that Order or discipline they themselves erected and yet not conforming themselves to those Orders that by Law had been established By which two things to all of understanding occurred First their arrogance to make Laws and compel the people without authority to submit under the pain of leâ—ser excommunication
and sole prerogative shewing that having come to God with some honourable and glorious tittle at our entry we are to give an honorable respect unto him at our close both in private and publick addresses The body of our prayers are not to be without some gratulatory expressions but thanks to be returned to his name 1 For his spirit that teacheth us to pray 2 For his patience in the time of our prayer 3 For his mercy in answering our prayer 4 For his Son in whom he hath accepted our prayer 5 For all his favours given without our prayer And as this glory is his due for ever so must we ascribe it unto him for ever that is 1 When ever we pray 2 Where ever we are 3 What ever we suffer 4 When we shall be for ever with him For though the Kingdome may be ours by gift and donation yet we must ever acknowledge it to be his and his Christs 1 By nature 2 By inheritance 3 By dominion This form of thanksgiving being ushered in by an illative practice For shews that we must in prayer reason with the almighty and give arguments to move him to mercy the Kingdome is craved of him for all power is his his name is to be hallowed for the glory is his We shall frequently see the Saints pressing God with argument and reason sometimes drawn from the Topick of his own glory as Help us O God of our salvation why should God help them Deliver us for thy name sake 79.9 and sometimes from the common place of their own misery as turn thee unto me and have mercy upon me Why for I am desolate and afflicted Psal. 25.16 And againe O keep my soul and deliver me and let me not be ashamed for I put my trust in thee Psal. 25.20 From this clause the Church of Rome may perceive her errour in making prayers to St. Peter Paul Mary Ioseph or Bâ—cket in regard that neither the Kingdome nor the power nor the glory is theirs for ever nor only as the word ever eyes the eternity past if we may so speak which she will grant but as it eyes that which is to come Peter and Paul yea all the holy Apostles evergiving to the only wise God even our Father and the Father of our Lord Iesus Christ the Kingdome the power and the glory Yea admit that prayers might be made unto them as Fathers of the Church now glorified in heaven yet is it not a strange solecisme to call upon the Virgin Mary or any other female Saint Our Father c. Ave Maria may and doth suit better with her being a woman then Pater noster except it can be proved than since her assumption she hath altered her sex as well as her condition 4 The last considerable in this prayer is confidence of the petitioner to be heard in things prayed for in this word Amen This word is a mother word in all languages and as Jesus a Greek word is understood by all hearers so this though Hebrew is used by all people and in Scripture notes two things 1. A wish that it may be so 1 King 13.6 2. A confidence that it shall be so Rev. 22.20 He that says Amen consents to the Petition offered up in affection saying Amen or so be it as Benajah or Amen so shall it be as the Church in those places above cited what care therefore ought men to have of the nature of those petitions they put up especially in publick nonsence blasphemy heresie fury might have been written upon the prayers of many in these late yeares unto which no true Christian could say and we know God did not lay Amen that ever requiring a full assent and consent to the prayer made Let this informâ— Rome and other Hereticks of their error in making the people say Amen 1 To those prayers they understand not in regard they are made in an unknown tongue a language of which the people hath no understanding 2 To those prayers which people apprehend not through the confusion disodrer discontinuing and rawnesse of the prayer made arising from the ignorance presumption and wilfulness of the prayer-maker that they who hears can no more remember what they have sayd Amen unto then Nebuchadnezer remembered his dream This is not written against any that hath parts and abilities fluently as the modern phrase is extempore to express themselves unto God for the people in prayer but to check some presumptuous pretenders to the same gift who are usually so much in the spirit to speak in their own language that they are without understanding Yet these were the men by whom this prayer of our Lord was undervalued in every respect for which it was composed they using it neither as a form of prayer nor for a rule of prayer and not being content with that blasted their verdure with the breath of malignancy who used it to any of these ends but some there were to glory be it spoken that were neither ashamed to use it in their closets nor affraid to carry it to their Pulpits both as a rule and as a form Blessed be the Lord who hath not given us as a prey to their teeth our soul is escaped as a bird out of the snare of the Fowlers the snare is broken and we are escaped Amen and Amen Psalm 124.6 7. SECT 5. We are now to proceed in discovering what must be shuned and avoided in prayer in which we shall not barely shew the things but the causes and the cures of them We are chiefly to beware of these particulars as great hinderances of Prayer 1 Sinfull distractions Math. 6.6 which are of two sorts 1 Brought upon us by others whether Satan or wicked men these are our affections 2 Brought upon us by ourselves these are our sins and of them chiefly we are to take care They proceed from these grounds primarily 1 By thinking too little of heaven or of God they are so seldome in the thoughts of men that it is a hard matter in prayer to keep our hearts upon them but a few minutes 2 By thinking too much on the earth or world The picture of the world is so lively upon some mens spirits that when they go to pray it fares with them as he that goes to bed who dreams usually of those things that most possesse his mind so they when before God are distracted with those thoughts they are more conversant withal c. To cure which disease or remove this kind of distraction consider 1 That nothing is more against the goodnesse of God he is hearty and real and serious in all his dealings and carriages towards us therefore we ought to be upright in our speeches towards him c. 2 That nothing is more against that reverence we owe God he knows the wanderings and aberrations of the heart and seeth the contradiction between our lips and affections which knowing we are to come before him with sutable carriage least we
the Spirit as Faith Humility Charity c. with whcih graces whosoever prays by the spirit and the humble or faithfull soul shall by putting in practise the rules before given make known their humble and faithfull petitions with good apt orderly and found words as well as with unseigned lips Quest. 2. VVhether the wicked be bound to pray That none are exempted from this duty but that it is to be performed by all good or bad wicked and prophane by the sound Christian and by the formall Hypocrite ppeares 1. The duty of prayer is as large and as universall as that of reading hearing c. therefore to be practised by all 2. Prayer is a converting ordinance It is a meanes appointed for the obtaining of pardon of sin of the Holy Ghost of drawing nigh unto God and therefore no sinner exempted from it 3. The neglect of prayer is charged upon them as a sin Psal. 14.2 Psal. 10.4 4. The consciences of wicked men accuseth them when they have not prayed 5. God hath sometimes accepted the prayers of very wicked men even of them that have sold themselves to do wickedly 1 King 21.27 Quest. 3. Whether the set forms of Prayers used by law in the Church of England be Lawfull Before this question be directly answered we shall premise a few things 1. That the book of Common prayer had never been defended in this nature but that the crossnesse and peevishnesse of hot spirited men and passionate writers hath so defamed the the thing it self and also the users of it that it appears to be thought by them a sin unto Death Publickly or privatly to own it in the Church 2. That this defence doth not at all imply its necessity I am perswaded the Church of England might stand without it and may stand in purity by it Unifomity is necessary for the well-being of the Church as was known to the publishers of the Directory and if the Magistrate will have uniformity another way it may be had and if this way it may be used 3. That much of the Common-Prayer is in the Masse may be acknowledged to its honour It is but a furious and blind zeal that makes men inveigh against the Churches practise in this because of its affinity to Rome since we are to preserve the peace of the Church to our utmost we are not to decline too far from any opinion or practise that is lawfull the Jews preists did Sacrifice so did Baals The Papists uses this or that form of prayer if it be lawfull so may I that the breach or quarrel may appear to be one his part not on mine what ever is in the Masse that is lawfull and according to godliness is not to be despised and what ever is otherwise is to be condemned and shunned 4. That the book of Common-prayer might be altered and otherwise framed in some points bettered is not rationally to be denyed what book was ever composed by the wit or art of men but others might alter it and in some measure better it Let the Guisels view their Directory and I doubt not but they will find that somewhat might be left out and something put in part of it expunged and part of it enlarged 5. That by no meanes it ought to jostle out preaching is granted and is easily to be defended Prophecying is that ordinance that cheifly discovers the secrets of the heart that deceitfull part of man Prayer and Sacraments hath done vertuously but this excells them all and therefore for none of them is it to be disesteemed 6. That the Author hath competency of gifts for which he desires to be thankfull to do without Common-prayer as well as others Can they baptise pray bury marry c. without it absit a verbo I. Etantia so can he can they visit or pray sutably over the sick without it so can he can they promptly and readily vary their petitions at any time sutable to the duty in hand so can he In obedience to authority he useth it and so ought others though their gifts were more eminent then they are These things being considered we come now to answer the question And That the Liturgy Service book or Common-prayer of the Church of England is lawfull and with a safe conscience may be used appears by these following reasons 1. From the piety eminency and godlinesse of its composers they were men eminent and famous in their generation opposers of and to death some of them suffered for their not compliance to popish superstition when they were rooting out popery and disclaiming the Pope with all his adherents was that book compiled shall we Imagin the Guisels when they were composing the Directory were establishing Episcopacy if it were found to conjecture that why ought we to conceite the other in collecting the formes of that book of Common-prayer were confirming popery when of any other they most opposed it and suffered most by it It will not be a needlesse digression to spend a little time in shewing the occasion of compiling the book of Common-prayer and see the compilers The occasion of it was breifly this When Edward the sixth was by the Grace of God Crowned King of England c. and it being in his mind to perfect that reformation begun by his Father made many glorious acts for puryfying of the Church from Romish superstition particularly for administring the Sacrament of the supper under both kinds there were some in that time obeyed the King and some that did not so that the Sacraments were given by some one way and by others another way some were for the King some for the Pope and some were neuter to rectify which abuse and to extirpate popery with as little voyce as could be a writ is directed to the Archbishop of Canterbury who afterwards was burned by Queen Mary for his adhering to the Catholick or as the terme now is the protestant faith by the King and his counsell requiring him with others to meet and consult how to prevent for the future and remove that confusion for the present the service of the Church being then various after the use of Sarum Of York of Bangor and of Lincolne and besides them diverse other formes and bookes called Antiphoners Missales Graites Processionals Manuells Legends Pies Portuasses Couchers Iournalls Ordinals In a word every man used what form fashion or manner pleased him best This writ being sent to those persons hereafter to be mentioned they meet and after much debate consulting with the antient liturgyes of the Church expunging from them all what ever was not either in or agreeable to the word of God presented to that Godly King a book entituled The book of the Common-prayer and administration of the sacraments and other rites and Ceremonys of the Church after the use of the Church of England at the reading of which his Majesty being very thankfull both to God and man presented it to both his houses of Parliament assembled
at Westminister November 4.1548 and being by them perused after thanks returned to the King for his care and pains he is petitioned to let it passe unto an act and by Authority it was enacted that in all Churches and Chappels Sacraments and all other ordinances within the compasse of that bock should be performed solely and wholy by it appointing penaltys to the not users or defamers of the same It might very well be Inquired considering the premisses and our practises whether a set for me may not be as necessary in our days as it was in those considering how various men are in their form manner place or gesture in the administration of ordinances not that I would have mens gifts hindered but their spleen rancour and rage stopped unto which well composed for me would be a proper remedy which truly as it is to be suspected is the cause why a forme is by many called down knowing that it would cut be their extravagant notions their abilitye and parts being neither so high nor so great but a liturgy might be used by them but to let them passe The compilers of the Book of Common-prayer were Doct. Cranmer Arch Bishop of Cant. Doct. Goodrick Bishop of Ely Doct. Skip Bishop of Hereford Doct. Thirlby Bishop of Westminster Doct. Day Bishop of Chichester Doct. Holbeck Bishop of Lincolne Doct. Ridley Bishop of Rochester Doct. May Deane of Pauls Doct. Taylour Deane of Lincolne Doct. Heynes Dean of Exeter Doct. Redman Dean of Westminster Doct. Cox King Eâ—wards Almoner Doct. Mr. Robinson Arch-Deacon of Leinest All these being then owned for sound professors of the faith afterward great sufferers by death exile or banishment for their not yeelding to the errors of the Church of Rome Shall their work be thought to be unlawfull which after much deliberation they composed for the edification of the Church were they difstracted or mad or Hypocrites that they should thus put down and erect Popery For all the zeal of the Guisel before Latimer shall be accused as a Papist let him be indicted for an Atheist he that so says fearing neither God nor regarding man had that holy soul no religion when he gave his body to be burned I do now imagine I smell Cranmâ—ns flesh burning through the Cruelty of the Papists and let my right hand forget her cunning if I should not rather kisse the straw he lay upon and bow to thâ— chain he was fastened to the stake by then kick the ashes he was burned to or condemn him for a cheat a dissembler for a Papist which consequentially must be affirmed when that book of Common prayer is reviled and â—corned and as Popish asserred 2. This book of Common-prayer appears to be lawfull from that authoâ—ity by which it hath been established It is strange that that young Iosiah of England viz King Edward studying to root out Popery should so farre befoole himself and his counsel as to be glad at that bookes compiling if it had strengthâ—ned the Papal power was there nor a wise man in all the Parliaments of his time was there no religion in Qâ— Elizabeth was she such a notorious dissembler as under a pretence of throwing the doctrine of Rome aside would hug the Pope the closser in her armes or if she had been such was there never a holy man nor a religious Parliament in her time to rectifie that abuse â— was King Iames and his Parliaments all out of the way and King Charles of glorious memory and his Parliaments all Papists or Ignoramuses that they knew not what they did when they established this book Certainly those glorious Princes and wise Parliaments in establishing successively that book did find in it nothing that was unlawfull or that was contrary to true Godlinesse 3. From its conformity to sacred Scripture Let the Common-prayer be abserved and the matter of it be marked and bring it to the Bible Old or new Testament to Moses the Prophâ—ts or the Psalms and if there be a word sentence petition or prayer that is not agreeable to either of these all of these or a part of these the Author of these lines at this present engages himself to recant publickly what either here or elsewhere he hath written in defence of that book and become a proselyte to the profession of the Guisels In the book of Common prayer there are two things considerable 1. The matter of it 2. The Ceremonies in it 1. The matter or subject of the book of which it is composed to passe over scripture is either 1. Holy songs 2. Pious prayers 3. Godly exhortations 4. Christian confession 5. Scriptural Comminations Which may be again subdevided into 1. The Priests Versicles 2. The Peoples Responses In all which there is nothing but what is agreeable to holy writ and the will of God revealed in his Scriptures The Ceremonies in it which are those particular gestures or acts to be performed in the administration of such and such particular services and they are cheifly these 1. The crosse in Baptisme 2. Kneeling at the Supper 3. The Preists standing at the north side of the table at the communion 4. Marrying with a ring 5. Standing at the Creed In giveing obedience unto which ceremonys there is no more scripture to prove it a sin then there is to maintaine it unjust to be thrice asked in a Church before marriage as the Guisels in their directory enjoyn or to be married by a minister which there by them is also thought to be expedient 4. From the sutablenesse of it to the Common Christians capacity The service of the Church of Rome were it not repugnant in other points to the word of God yet in this it is sinfull that it is performed in a strange tongue which the common sort of Christians understand not In the Church of England there is no ordinance no service but the exhortations thanksgiveings and confessions therein are all of them so plain so easy that the bluntest understanding may reach them and the shallowest capacity may upon a certain knowledge say Amen So be it unto them all 5. From the agreements of it to the set formes of other Churches to those of Geneva Sweden France yea to the Church of Rome so farre as they are agreeable to scripture and to those formes that were of old used and at this present are in the Easterne Church doth the sevice of the Church of England agree and correspond an argument of it self were there no other of its excellency and dignity the wise composers of it having drained the errours from all other formes and thrown away what ever was a misse in other liturgys retaining what was pure and holy agreeable to found doctrine and religion which being methodicall digested and composed was presented to the King and ratified by Parliament as a standing rule to be used in the house of God which is the Church 7. Fâ—om the excellent order and uniformity that is in the
Church because of it when men have spent their lungs in disputing they shall be forced though in broaken expressions to confesse that uniformity in doctrine and worship becomes the Church as Jwels become a bird or ornaments one to be espoused It was to obtaine this that the Common-prayer was composed and it was apparent that the act of removing it was but the midwifery to confusion and disorder both in Church and state it helps the weak who are not prompted in that duty of prayer it puts boundarys to the prompt that they be not extravagant in prayer it restrains them that are uncharitable in prayer and is a platforme unto all to prayer 8. From that universal practise hath been in all the Churches of the Saints let the Scripturs be viewed the History of the Churches whether under the law or Gospel whether old or them that now are from Calvins study to Knoxes reformation the Father and Grandfather of the Guisels and the use of set formes is accounted lawfull and practised the Church of England hath a Collect for the day which once a year is to be used in her service The Church of Israel had a Collect for her tithe which ought to have been used once in three years in her service Deut. 26.12 13 14 15. Jesus taught his disciples to pray as Iohn taught his but our Saviour taught his disciples by a set forme It is therfore more than probable Iohn also taught his by the same way 9. From that stop and tye that it puts upon factious fiery and seditious spirits what fruit we have reaped from some mens prayers is not unknown and what burnings murthers and plunderings hath followed upon that liberty given to men to preach and pray this age hath cause enough to lament Now it would shame men to pray according to the Common-prayer in the deske call for the contrary thing in the pulpit or speak against it in the chamber this makes some to keep their mouths open to raile they will not bow the knee to pray least their Hypocrisie should appear to all prophane men as their folly and disloyalty appeares to sober men 10. From that opposition that is made by all sorts of Hereticks and factious spirits against it one drew an argument to prove the Christian religion to be good because such a monstruous Tyrant as Nero hated it Let the whole rabble of Hereticks be spoken withall discourse with men that throw off God and deny the holy Trinitity renounce the doctrine of faith Baptisme and of Judgment go into the societys of them that are of all religions of no religion and with one consent they inveigh against this book of Common-prayer which to me is an argument that there is nothing frothy vain or empty in it for if so some giddy religion or profession would love it were it but for that It is easily to be seen that every sect sends out a squadron to fight against the Common prayer being commissioned to burne and slay at the head of which army in querpo march the Guisel who differs from the other as the Captaine from his company he being more neat spruce and gallant then they are all their motions actions gestures are according to his command their arguments that they bring against God against the ministry against baptisme against Common-prayer are such as he hath forged out for them as in some measure hath been before demonstrated 11. From the direfull sad effects that have hapned in the Church since its removall what bloodshed battels treasons Heresys burnings murthers animositys contentions wrath sedition variance darknesse followed upon its crucifying is too large here to be inserted yet written in indelible characters in the hearts faces and families of orphans and widows It is true much of this was seen before the publication of the Act for its abolishment by which as they supposed it was quite killed but the cheif of these was not seen untill the strength of it was abated and its power and honour lessened by the fury of discontented persons and madness of a giddy multitude who threw the first stone at it and at its defenders and supporters under the notion oâ— a reformation 12. From the nature practise and actions of those men who more eminently persecuted and opposed that book those disgracers of religion those changers of religion those scandalers of religion those novices of religion oppugners of religion haters of religion hinderers of religion underminers of religion Inventers of religions under a pretence of stickling for religion were the persons who called through the open sepulchers of their throats and pestilenital ayre of their rotten lungs Crucefie it crucifie it which denotes its excellency glory and Innocency truly leading 1. To Order 2. To Uniformity 3. To Edification Otherwise it had been never opposed by such a headlesse confused and prophane generation 13. From the fondnesse weaknesse and emptinesse of those arguments that the adverse party bring against it When their passionate expressions their scolding language their vaine and unbeseeming Jeares their scurrilous language their bitter invectives are taken and drawn out from their works their reasons and arguments may be blown away and broak as easily as boys break bubles from a walnut shell They may be reduced unto these cheifly 1. It s affinity with the Masse It hath so near a relation unto this according to the fond conceits of some that they call it the Masse unto which we shall give this breif reply 1. That we shall not strive about words a fault with which this age may justly be taxed if by Masse they mean the word Masse we shall not long dispute let them call it Hacum Glivan Boma words that are insignificant as by many leaâ—ned the word Masse is thought to be for that is not ground sufficient to create a quarrel 2. But if by masse they understand any Idolatrous or unlawful service sinfull petitions any prayers to Saint or Angel any countenancing of purgatory the Popes Infallibility Auricular confession we deny that it is Mâ—ssâ— and except they can shew these things to be in the Common-prayer they but discovâ—r their own ignorance malice uncharitablenesse and stubornnesse in opposing a book for mantaining those things which it utterly disowns and for having in it such things which cannot be found 3. Granting its affinity with masse it cannot thence be rationally inferred that the Common-prayer is to be disused for so farre only the Common-prayer agreeth with the Masse as the Masse agreeth with the Scripture and so farre the Masse it self is not to be contemned since truth can never be disowned though spoken by the Devil but the spirit of God who is the Author of it must also be slighted which is the reason why we embrace truth from Heathen writers from Fabulous Poets and so farre as true make use of them in pulpits and in Sermons 4. Besides it was never in the thoughts of the Reformers of the Church of England
to leave every thing done and taught in the Churches of France Spaine or Italy for so they should have denyed the Lord that bought them but the errors or false worship of those Churches It is a cause of laughter to read what use men make of that letter the Pope sent Queen Elizabeth of glorious memory promiseing to ratifie the Common-prayer if she would restore his Supremacy It is as clear as the Sun that the Pope and the Guisel will both of them according to the Proverb play a smal game before they stand out It was lately their main study how to reconcile themselves to the independent who had got the start of them and they have now studyed a new art how to reconcile themselves to the Lord Bishop he being now a corner stone in the Church of England if the Pope use the same policy of all men under heaven they have least cause to declare it since they will truckle with Quaker Ranter they whole brood of bastardly Hereticks to procure unto themselves a supremacy It is worthy of observation that by this the Pope could not pick a quarrel even with the Common-prayer all things therein being so lawfull that he had not impudence to speake against and so exactly composed that he would have established it by Papal Authority without diminution or augmentation And yet it gives no strength at all unto his Kingdom that having these three pillars 1. Infallibility 2. Supremacy 3. Purgatory All which the Common-prayer disowns and renounceth yet the Pope will licence it as he doth English bibles that is because he must he will play at a smâ—l gaâ—e because he hath hopes to win the set he proffered to ratifie Common-prayer not for love to it but to get his hand into the Kingdom of England knowing or at least hoâ—ing he might get in his arme and by degrees his whole body for the same reason the Guisel truckeled formerly under the Independent and lately with the Anabaptist and now would hold the stirrop to his spiâ—itual lordship not for love of either but to keep self in credit with the world being concious to himself that from him came all the evils that have befallen either Church or state in the by-past years and least with Cain he should become a vagabond is desireous of any that will befriend him 2. It s giving offence to tender consciences This is a high note and often heard but 1. Who discovered or layd the ground of that offence 2. How easily might that offence be removed if in popular Sermons the innocency and purity of that book were preached the people have for 16 years heard much against it and now they hear nothing at least from you for it no wonder therefore if they be not affected with it We say affected for it seemes to be but a prejudice against that book not conscience that maketh them to oppose the same that being guided by Sripture and reason not spleen and passion When we behold that service rayled at scorned shunned contemned condemned and the users of it scandaled and yet not one sentence word or petition proved unlawfull or not according to scripture we have ground to conjecture that it is stomack not religion maketh them to do so and the over-flowings of their gall not tendernesse of their consciences that makes them to flee out into such depraveing and abusive language They would appear so holy that it is dangerous to offend them or lay a stone of stumbling before them Yet what greater offence can be given then to abuse a national or personall Church by defaming the prayers therein established or by the other made when in the meane time in all their findings one sentence unlawfull in these prayers they cannot find were they as tender as they would seeme to be we should have more argueing lesse rayling The greatest number of them that pretend to receive offence are of that disposition that they desire not to be informed touching those set formes whether by discourse preaching or reading and the other part can produce no unseemly thing in them and yet they being established by good laws and Just authority give still occasion to conjecture that not conscience but wilfulnesse and obstinacy is the mother of their non-conformity There is a God above who often brings mens wicked devices upon their own pate It was piâ—y to see commissioners apointed in every county and ministers as their assistants turning cut ministers from their places to the ruine of their familees for not subscribing to the directory or for reading Common-prayer when they were bound by oath law and allegiance to the same and now men that are enjoyned or desireed to read Common-prayer pretend conscience and cry out they are offended and the same persons complain of persecution when the true owners are restored but c. The Reader can bear us witnesse that we have not mentioned that act of Popish Queen Mary who at her first coming to the Crown seeking to Erect popery in England repealed all acts made in the favour of the Common-prayer and altogether abolished it to facilitate that work Nor of the Practise of those Recusants who being under the penalty of a fine if they came not to the publick Churches of this nation in the days of Queen Elizabeth would commonly refraine themselves from hearing Common-prayer and not enter Church being in this Puritanicall untill the preacher was in the pulpit which are arguments of no smal weight to defend that the Common-prayer is not popishly affected the Papists themselves being witnesses To conclude this question seeing that some men do not grow strong and well favoured through holynesse knowledge and sobriety by other ordinances of the Church Common-prayer which they scornfully call poâ—age is fittest for their weak stomacks and sickly constitutions while those that are strong and of good digestion may receive the more meat and grow in grace and knowledge by their eating that is by a holy using the set formes of the Church together with other dutys Quest. 4. Whether there be not vaine repetitions in those formes This is a grand argument brought by many justifying their non conformity to the Churches liturgy and most heard from those men whose publick prayers were for the most part carried on by empty or at least by many repititons To be brief we must distinguish of repetitions there is a bare repetition and there is a vain repetition 1. Bare repetitions if repetitions of themselves were unlawfull lawfull to be used in prayer that is to repeate or bring over again and again the same thing before asked then many of the Saints of God must be blamed and the son of God must not be Justified who in one prayer repeated the same petition thrice over Mat. 26.44 It is a desireable faculty to vary in prayer yet every one cannot do it and they that can will repeate somtimes 1. Through pinching necessity this made Christ cry earnestly in
be taken Quest. 1. Whether swearing be an ordinance of or under the Gospel There are them that live about us and among us who denies that swearing is any part of Gospel worship and therefore though called thereunto refuse least they should sin but erroneously For 1. Swearing was no part of the Ceremonial law but used long before Moses and the ends of it are morall and therefore it is not abolished by the death of Christ. 2. It is prophesyed that the Church of the Gentils shall swear by the Lord and by the God of truth Isa. 65.16 Ier. 4.16 Implying that whereas they did swear by Baal and other false gods they should by knowledge be brought from that Idolatry and give that point of worship to the God of Heaven who alone is the true God 3. By a holy Apostle it is frequently done even by him who was an eminent preacher of the Gospel viz. St. Paul an oath is nothing but a calling of God to witnesse of the truth of that which is done or spoken that it may be received with the greater belief now how often doth that eminent servant of the Lord Jesus deliver himself in the very substance of an oath as God is my witnâ—sse Rom. 1.9 God is my record Pâ—il 1.8 God is my witnesse 1 Thes. 2.5 10. God knoweth 2 Cor. 11 11 31. Before â—od I lie not Gal. 1.20 I say the truth in Châ—istiâ—n Christ I lie not Rom. 9.1 As the truth of Christ is in me 2 Cor. 11.10 I speak the truth in Christ and lye not 1 Tim. 2.7 All which are as substantial oaths as any we read of in the oâ—d â—â—â—pensation 4. Even in the close of the Gospel we find a holy Angell to swear Rev. 10.6 we pray that the will of God may be done by uâ— as it is done by the hoâ—y Angels and hear we have an Anâ—ell for greater certainty sealing his threatning by an oath From these reasons we may without errour conclude that the oâ—dinance of swearing is in full force and power under the Gospell to all intents and purposes any thing that our adversaries can bâ—ing to the Contrary notwithstanding Those texts Math. 5.34 and Iames 5.12 speaks of swearing in our common communication and of such oathes as are sworn by the creatures as may appear by the contexts not of Judicial swearinâ— oâ— any other kind of oathes when necessity and authority draws men to it for clearing of the truth and ending of controversie against which the Gospel speakes not one word but confirms it by severall passages yea St. Paul writing to the Hebrews says Heb. 6.16 That an oath for confirmation is to men an end of all strife not that it was but it is q.d. while I am writing and preaching now when the found of the Gospell is gone over all the world is an oath the end of strife and that not to some only but to men i.e. to all sorts of men whether Jew or Gentile now had it been a sin to have used an oath under the Gospell for that end we should have heard of it in this most proper place or in some other And if any will be contentious let them consider that Pauls before God I lye not 1 Gal. 20. and the Angells by him that lives for ever is more then yea yea and yet who dare reprove either of them of sin To this doctrine consents the reformed Churches of Helva Art 30. of Ausp Art 16. of England Art 39. the Art itself is this Art 39. of the Church of England As we confesse that vain and rash swearing is forbidden Christian men by our Lord Iesus Christ and James his Apostle so we judge that Christian religion doth not prohibit but that a man may swear when the Magistrate requireth in a cause of faith and Charity so it be done according to the Prophets teaching in Iustice Iudgement and truth Quest. 2 Whether the Oaths of Allegiance and Supremacy required by the Kings of England c. of their Subjects may lawfully be taken That Covenants or oaths in cases of necessity or suspition may be made by the subjects of a land to their lawful Prince appears by that Act of Iehoiadah at the Coronation of King Iehoash 2 King 11.17 where we have the footsteps of a Coronation and allegiance oath but to come to the matter in hand either of these oaths may lawfully be taken For 1 Swearing is a Gospell Ordinance and therefore under the Gospell may be performed being ratified taken and used by a holy Apostle and blessed Angell 2 There is nothing in them oaths that is contrary to the word of God God who made the heavens is only called to testifie the reallity of the intentions 3 The taking of them gives assurance to his Majesty of his Subjects faithfulnesse and loyalty and indeed as the case now stands he may be suspected of disloyalty that will not satisfie the law in that particular 4. It is but equall that subjects swear to defend his Majesties honours and prerogatives since he hath sworn to maintain his subjects rights and properties Next swear not at all the grand objection is his Majesties supremacy But 1 It is under Christ none acknowledgeth him as absolute head of the Church that being his sole prerogative who is King of Kings and it would be considered whether God hath not made as good and as many Laws touching the government of the State as he hath for that of the Church yet who will thence conclude that the Magistrate is not supreame in civill affairs that is next immediately under God For no otherwise is he head that is governour of the Church 2 It is only to exclude the Popes Authority His holinesse at Rome looks upon all Kings and Emperours as his Vassals and servants and did he not exalt him above all that are called Gods he would want one mark of the Antichrist 1 Thes. 2.4 by the way they being called Gods we are to know that none on earth no no Presbytery their superior nor contain the Pope therfore pretending a power over the Church making himself or giving out himself as head of all civil Ecclesiastical officers and withall making the Church to be so absolute a distinst body from the state that no state officer whether the King though he only be supream ought in the least to meddle with it or if he do to be excommunicated or deposed for his presumption this power is by this Oath taken from the Pope and given to him that is the true as the Pope makes the Church to be so absolute a distinct body from the state as that the state hath nothing to do with it or in it there are them in our dayes to be quit with the Pope that would have no Church officer in the least to meddle with the state supposing such an absolutnesse in the one that it hath no coherence with or dependance upon the other in this absolute sence the
author desires only to be understood chap. 9. Quest. 5. and such infallibillity to be in a Presbytery that the Laws thereof ought not should not be debated in a counsell this also by this oath denyed and that justly To exclude therefore chiefly the Popes authority is his Majesty to be accounted Supream in all causes and over all persons that is hath jurisdiction and power over all men whether Clergy or others not the Pope When God instituted the Church oâ— the Jews the Priests and the Levits had their orders and laws for their spiritual government as clear and open as the Presbytery can plead for in the new Testament yet that Kinâ—s had power over them and made Laws for them and were obeyed of by them is clear to him that not manum sub pallio 3 It is in his Majesties own dominious his jurisdiction is bounded within the limits of his own territories right and dominions All which considered it is no derogation to Christs honour to accept that oath but consequentially a supperiater and upholder of it Thus much of the third and last ordinance we undertook to defend in the beginning which was prayer Laus Deo dedit enim vâ—lle etiam perficere Si quid novisti rectius istis utere si non his utere mecum FINIS ERRATA OF the errours that happened in the printing of this treatise these following are some of these viz. p. 7. l. 16. r. slighting p. 11. marg l. 1â— r. use p. 17 l. 16. r. altered 27. r. fondly p. 18. l. 7. r. Instâ—â—â—â— p. 21. l 25. r. such laws p. 29 33. r. commanded p. 29. l. 7. r. will not p. 33. l. 1. r. regard p. 39. l. 1. r. creature p. 41. l. 36. r compleated p 45 l. 35. r. benâ—â—ecessi p. 53. l. r. persecutâ—on p. 57. l. 10. r. perform without p. 62. l. 33. r. own p. 73. l. 23. r. inlarge p. 81. l. 30. r. Adoption p. 86. l. 6 r. praedicantisses p 104. l. 9 r. Word p. 150. l. 9. r. explanatory p. 107. l. 26. r. intâ—lligentâ—a p. 118. l. 2. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 159. l. 16. r had p. 169 l. 1. r. refute p. 173. l. 17. r. but and 18. r. grand p. 177. l. 3. r. Mâ—tta l. 25 r. were not p. 181. l. 21. r. p. 193. l. 5. r. Some p. 2. 13. l. 26. r. lively p. 252 l. 13. r. concupiscence p. 255. l. 22. r. Bâ—vt Noble p. 266 l. 13. r. feast p. 275. l. 33. r. vigorous p. 277. marg l. 28 r veneras l. 40. r. 111. p. 214. l. 25. serve p. 288. 22. r. sacred p. 294. l. 18. r. bulk l. 25. r. fonts p. 30.7 marg l. 5. r. pleading l. 11. r Offer them p. 328. l. 16. r. sacred p. 294. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 361. l. 2. r. Guisel marg l. 3. r. Antiepiscopal p. 37.5 l. r. repealed p. 383. l. 10. r. figurat ea 25. r. per visum marg l. 3. r. 24. permittitur l. 13. r. 23. p. 10. l. 5. r. Reipturis p. 422. l. 10. r. praestat p. 490. l 11. r. Mathew The other faults are left to the Readers charity and inquisition the Author being necessarily detained from the presse A small Coâ—ncell being called and gathered at Spir. March 15. 1629. decreaed severall things against the Catholick Doctrine to maintain the Tenets of the now Church of Rome as the Communion under one kind c Which decree was opposed by severall of the German Princes wht cast in a Protestation against it in writing those that subscribed that were called Protestants whence the pose of the word came to be given to all that protest or declare against the errours of the new Church of Rome Syn. Trip. pag. 51. Thes. 10. His Majesty pag. 5. to M. Hen. His Mâ—jâ—sties Declar for â—ffaiâ—s Eccl. In an indiâ—ect sence she may preach and teach theiâ— neccesity for he that resisteth lawfull commands â—â—neth against Coâ— If Kings and Princes do tolerate such it were best not to let them know it meekness never doing good to their humour If they be suffered by Law they will have lawless meetings as appeared whereever they were Those that reason our no being gospel Ministers because we are not called as the Apostles were may argue that we are not men since we were not made as Adam was From that charity love that burned always in him towards Christ and his Church he was cast to hungry Lyons by Trajan August An. Clâ— 1556. Altare Christia num pag. 8. Ex. â—ren lib. 3. c. 3 â— 5. Those in some points teach one and the same doctrine Epist. con Manich. c. 4 tom 6. Calv. Inst. lib. 4. S. 15. For Act. mon. p. 34 Ex Eus. lib. 3. c. 3. Carnifrira na Prophetarum The broacâ—er of this doâ—t iâ—e was â—ill Hethingâ—on by Trade a Box maker Theâ—e might have been another argumentâ— given for since the wrâ—â—ing of al is they appear no Churches but nâ—sts of wasps Traytors all our Hereticks being of one stamp and carrying Treason in their bosoms ' as appears by their seditious and murtherous and Treasonable attempts in London jan 6. 1660. They being now un Churched by Law I wish it may be my happinesse to be the last in this Kingdome that shal have ever occasion to handle this Question more I know so much of all or most of them this I desire it heartily Gffiâ— Beat. Ma. ad Mat. pag. 18. meaning Tho Bec. a fancy impudent Rebel yet made a S. by the Pope Apolog. par 5 c 13 D. 1. 2. Apolog. c. 1â— Not that Coloss. in the Isle of Rhodes most Geographer is making this to be the City written to not that this Epistle speaking of Laodicea Hierapolis Cities of Nâ—tolia as boâ—dering upon Colos. and near to each other intimates the same these 3. Cities were overthrown together by an Earthquake A.C. 68. Pisc. in loc Terrent He flourished Ann. Chr. 385. An upstart Preacher in the audience of some of the Authors Parish defâ—nding the Contraâ—y Dâ—ctrine did occasion the staâ—ting of this Question next Sabbath and shewing it to be the Doctrine of Devils one gave the Author freely hish and never to hear such Teachers more It is wished the Reader reap the like profit * * Discessuri ab invicem Apostoli normam praedicationis in commune constitu unt Cyp. ex Alst. Chi Symo. c. Iob is said to have flourished Anno 2330. Moses brought the people 〈◊〉 of Aegypt An. 2453. He came out of his afflictions An. 2332. * * April 6. Anno 1654 There was a solemn fast kept at Oxon for rain there being none for a long time together whereby the corn was much in danger before the Churches broke up there was a great and a plentiful shour and moderate rain a great while after whereby the fields did laugh and sing Charity here begun at home * * Witness their