prevarication the seed of the woman shall bruise the Serpents head Gen. 3 15. This was the first Gospel in the World extant in the first book of the Bible this was proto-Evangelium and Evangelii aurora the first dawning of Gospel-comfort If ye believed in Moses ye would have believed in me saith Christ to the Jews for Moses wrote of me Joh. 5.46 Moses wrote of Christ both in the forecited Text and else where Abraham saw Christ's day and rejoyced John 8.56 he saw the day of his Incarnation which God revealed by some means unto this his friend wch ministred cause of joy unto him this was the Gospel which God preached unto him Gal. 3.8 for there was Gospel in the World before Christ came to preach it Some of the Prophets tongues dropt some of this balm now and then more especially Esay who was the Evangelist of the old Testament ante Evangelia Evangelicus Isaias saw Christs glory and spake of him John 12.41 Now the Gospel that was preached in those daies was the same with ours to wit justification by faith in Christ remission of sins and life and immortality through him as a reward of faith and sincere obedience Habbakkuk preached the just should live by faith in case he was defective in obedience Circumcision was a Seal of their justification or righteousness which was through faith even a seal of pardon and remission of sins to all believers 3. The Resurrection of the body was a point that Iob a Gentile and an alien from the Commonwealth of Israel was well assured of It is a point generally believed and embraced in the Jewish Church as St. Paul declares in express terms Acts 26. verse 6 7 8. Verse 6. And now I stand and am judged for the hope of the promise made of God unto our fathers i. the promise of a resurrection from death Verse 7. Vnto which promise our twelve Tribes instantly serving God day and night hope to come for which hopes sake King Agrippa I am accused of the Jews Verse 8. Why should it be thought a thing incredible with you that God should raise the dead Nay the women of the Countrey were strong in this faith for when Christ told Martha that her brother Lazarus should rise again she replied I know that he shall rise again in the resurrection at the last day 4. Then for the last point or article of our belief even everlasting life I doubt not but they had knowledge and assurance of it many of them life and immortality was proposed to them as a reward of their obedience if they had kept the Law which if a man do he shall even live in them live not onely a long life here but an endless life hereafter The Law is the administration of death saith St. Paul but that is not the proper work of it that is by accident not in the primary intention of it The Commandment was ordained unto life saith the same Apostle but he found it unto death by reason of his sins the sting of death is sin it is sin and not the Law that bites like a Serpent and gives the mortal wound The old and new Testament do not differ materiâ promissionum in the subject matter of the promises as if the promises of old were onely temporal and under the Gospel onely eternal promises were propounded The Belgic Remonstrants did teach so indeed and so did Michael Servetus whom for this and other Heresies Calvin calls exitiale monstrum These make no other esteem of the antient people of God the seed of Abraham than of a herd of Swine who had their portion in this life without hope of any other as if God had proposed no other guerdon to them nor they expected any but fullness of bread carnal pleasures worldly pomp and power and children to inherit all these after them Michael Servetus whom Calvin terms prodigiosum Nebulonem in another place of his Institutions was by birth a Spaniard of Arragon who of a Physician became a Divine and did pass for a Protestant He was convented at Geneva for sundry heretical opinions that he had broached both there and elsewhere and persevering therein without hopes of reclaiming him he was by the Counsel and consent of the Divines of Bearne Zurick Schaffhauson and Geneva burnt at Geneva in the year 1555. You may see a Catalogue of his errors in Lucas Osiander's Epitome of Eccles History l. 2. Cent 16. c. 21. and in Schlusselburgius and the Anabaptists speak the same dialect as Calvin doth inform us in his Institutions which pestiferous error as he terms it is there fully refuted by him and all Protestant writers tilt at it with their pens where ever they meet it among the rest the Church of England hath laid it under her feet if I do not mistake her meaning In the 7th. Article of her confession where these words are to be found In the old Testament everlasting life is offered to mankind by Christ therefore they are not to be heard that feign that the old Fathers did look onely for temporal promises They looked for a City whose builder and maker was God and for a heavenly Countrey Heb. 11.10 16. Fides Abrahae non Palastinae duntaxat regionem spectabat sed caeleflem illam patriam beatorum sedem is a note of Iustinian upon that place APHOR. 5. Of believing the Catholic Church WE must remark that the phrase of this article runs I believe the holy Catholic Church not in the holy Catholic Church for the particle In perfixed to the former articles must be out here and it is out in St. Augustines exposition and Ruffinus and other antient Expositors upon this subject and also in the Trent Catechism * We may not believe in the Church because it is not dominus but domus not the Master of the house but the house as St. Augustin gives the reason We may credere Ecclesiae not in Ecclesiam we may believe the Catholic Church very far and give it the highest credit next Gods own word in matters of fact and practice especially and some points which the Scripture doth not clearly define herein we may follow the practice and embrace the Arrest or judgement of the Catholic Church For it is a staple rule and maxim in St. Aug What is universally * received and retained in the Church we may rationally conclude that it was derived from the first planters of it even the Apostles But we may not rest or relie upon the Church as the chief guide of our Salvation her authority is venerable but it is not the Rule of our faith Wherefore the word Credo I believe in the four last Articles of the Belief imports no more than Credo esse meo bono esse as Alsted doth well expound it I believe that such things mentioned in those several articles truly are
antientest of them living in the year 160. saith that the whole Church of God dispersed through the World received it from the Apostles and carefully preserved it entire who by their agreement in this faith did seem to dwell in one house and to be animated with one Spirit More testimonies to this effect are amaâ—sed together by the worthy pains of Mr. Ashwell in his Fides Apostolica In this Creed saith reverend Perkins is the pith and substance of Christian Religion taught by the Apostles embraced by the antient Fathers and sealed by the blood of Martyrs It was composed saith he either by the Apostles or Apostolical men who were their Hearers and immediate Heirs of their belief and is of more authority than any writings of Church or Church-men whatsoever was approved by the universal consent of the Catholic Church in all ages is next in authority to the Scriptures and the order of the words ought not to be altered Thus he The Creed is called the Apostles quia ab ore Apostolorum receptum because it was taken from the mouths of the Apostles saith Nowell or as Vâ—sin doth express it because they delivered that Summary of Doctrine to their Disciples from whom the succeeding Churches did afterwards receive the same and transmit it to posterity The substance or matter of it is ipsissima Scriptura saith learned Iunius pure Scripture Et nihil in eo est quod solidis Scripturae testimoniis non consignetur saith Calvin there is no article joynt or limb in it that hath not a scriptum est written upon it that is not found for the sense and substance though not terminis terminantibus in the authentic Canon of Scripture The whole Sysâ—â—m or body of it is mentioned or hinted at least by these circumlocutions in Scripture the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 1 Tim. 6.20 that precious â—agâ— jewel or depositum that was betrusted â—o Timothy the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 2 Tim. 1.13 that form draught or pattern of wholsome words and is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Rom. 6.17 that form of doctrine that is that frame or system of doctrinal Truths which the Apostles did in the first place deliver as the ground-work of all other super-structures and such expressions APHOR. 3. The fullness and sufficiency of the Apostolical Creed IN this Creed there is neither want nor waste nothing defective or redundant it is breve simplex plenum saith St. Augustin short and plain but full and comprehensive doctis indoctisque commune the meanest Christian must know so much and the greatest Clerk need know no more for the substance of his belief We may say of this as Athanasius speaks of the Nicen Creed wch is for substance the same with it that it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a full and sufficient system of fundamental verities for the averting of impiety and the establishment of piety in Christ It is Regula una immobilis et irreformabilis in the language of Tertullian the sole Rule of Faith and such a one as is immovable and unreformable that admits neither supplement nor correction As in other Sciences so in this there must be some principles that are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} worthy of belief of themselves and that are fixt and immovable and indemonstrable otherwise there would be no end of disputes and controversies or any satisfaction to the busie mind of man for when a proposition is resolved into these principles there we must take up our rest there is the ultimate resolution and non-ultrà in that point As in the Mathematics omne mobile movetur super immobili every movable moâ—â—â— upon somthing that is immovable so in all discourses every demonstrable proposition is reducible to some indemonstrable principle which is the dernier ressort the last appeal and by consent of parties the final decision of all controversie The Church of Rome whose Sea hath on shoar being not contented with this number of Articles and catalogue of Fundamentals which the Apostles left us hath doubled the Cube and enlarged the Philacteries of our Creed as wide again by an addition of a dozen articles more qui pari passu ambulant that are of equal dignity 4th perfixed before them and Spalato in confide and necessity with the others so material every one of them that there is no salvation to be expected without them a curse is denounced against every man that shall rejâ—ct or deny them So that the Pope is not onely Dictator and Lord of our faith but is himself a prime article in it and the very corner-stone of our Religion as a Cardinal Champion of his Holiness hath given us to understand in these words Romani Pontificis potestatem infallibilitatem esse rei Christianae summam ejusque sententiam pro normâ Regulâ fidei habendam asserimus Erasmus a sober and learned man doth wish that the Christian World had been contented with that one Creed of the Apostles in lieu of all the several Confessions that are in the World for saith he there was never less faith in the World than since the time that confessions of faith were multiplied Vbi caepit minùs esse fidei inter Christianos mox increvit symbolorum modus numerus De Ratione verae Theologiae APHOR. 4. Of the Patriarchs Creed IT were not difficult to demonstrate the truth of this Aphorism by giving proof of each article in order But inâ—â—nding onely some strictures and short animadversions in this place I may not take so much liberty to expatiate I shall at present onely show that the main substance of the Christian Faith was known to Gods chosen from the beginning even long before Christ came in the flesh 1. The article of the blessed Trinity to wit the triple personality of the Godhead was revealed unto them as is proved by Zanchius in his eight books de tribus Elohim by Petrus Galatinus de arcanis veritatis Catholicae and by that learned Noble man of France Sieur du Plessis de veritate Relig Christ cap. 6. 2. Christ the second person of the Trinity was abundantly revealed unto the Fathers of the old Testament that they might be saved saith Augustine by faith in Christ that was to come as we are saved by faith in Christ who is come Their faith and ours had the same object there is but one faith Ephes. 4.5 the difference was onely in the tense or time but the effect was the same All the periods and several acts of mans Redemption by Christ as his Incarnation Passion Resurrection c. were not unknown to the servants of God in old time and the glorious fruits and effects of theâ— were not hidden from them but were assured unto them through faith A Redeemer was promised even to the first sinner after his
Arausican Council it was made a Canon Quod omnes baptizati Christo auxiliante coâ—operante possent deberent qaae ad salutem pertinent si fideliter laborare voluerint adimplere Dicat Pelagius per gratiam nos posse implere legem dei pax est August contra Pelag THE LORDS PRAYER APHOR. 1. Of ignorance in the duty of Prayer SUch ignorance and darkness doth possess our minds that we often fail in our best duties and those that do most concern us our very prayers are sometimes extravagant and offensive as propounding things either unlawfull for the matter or unfit for the condition of them that make them Of both which since God is better able to judge than we our selves let no man murmure or repine when his prayers do finde a repulse but let him rather suspect that there is somthing amiss on his part and make this inference that God hath turn'd a deaf ear to his desires for his good and denyed them in courtesie For this is the confidence saith St. John that we have in God that if we ask any thing according to his will he heareth us our prayers must be then according to Gods will not according to our own e're they find admission or success It was then a good advice of a Heathen in this particular Si consilium vis Permittes ipsis expendere numinibus quid Conveniat nobis rebâ—sque sit utile nostris Nam pro jucundis aptissima quaeque dabunt Dî Charior est ipsis Homo quà m sibi Consonant to which Plato cites a prayer of a Greek Poet which he commends for the temper and prudence of it and * Calvin commends him for commending it and it was thus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Mr. Calvin gives this meaning of it O Iupiter give us those things that are best and fittest for us whether we beg them particularly or no but such things as are hurtfull keep them from us though we earnestly desire them Nihil autem magis ignorari quà m quid singulis expediat aut quid petendum sit ne Gentiles ignorarûnt inter hos qui scripsit Evertêre domos totas optantibus ipsis Dî faciles c. The Disciples request to their Master that he would teach them to pray Luk. 11.1 did imply their ignorance and unskilfullness in this duty and to prevent mistakes and to succour mens ignorance in this performance it was that Christ fram'd this prayer as Calvin rightly teacheth Cà m videret quà m angusta esset nostra paupertas quid aequum postulare quid è re nostra esset huic nostrae ignorantiae occurrit quod captui nostro deerat de suo ipse supplevit ac suffecit APHOR. 2. That the Lords Prayer is a Prayer THis is acknowledged by Mr. Perkins a man of some esteem once in this Kingdom and the contrary perswasion condemned for error and ignorance by him The Assembly of Divines in the Directory for public worship do term it a full and comprehensive prayer and not onely a pattern Mr. Calvin doth stile it orationem omnibus numeris absolutam a perfect prayer in all points Beza omnium Christianarum precum summam ac formulam a short sum and model of all Christian prayers Since then it is a prayer let no man doubt or fear to use it as a prayer and do as Christ bade him when thou prayest say Our Father The primitive Christians did interpret this as a Command so that it was the ordinary and usual prayer of the Church in Tertullians time and I do believe that those that do forbear it now do construe it so and that is a chief reason why they forbear it Tertullian in his Exposition of the Lords Prayer which was made above 1400 year since hath these words praemissâ hac ordinariâ legitimâ oratione tanquam fundamento jus est accidentium desideriorum superstruendi extrinsecùs petitiones Of which words this is the sum 1. That the Lords Prayer was the most usual and ordinary prayer in his time 2. That it was esteemed the legitimate that is the authentic and most current prayer of the Church 3. That this prayer was premised or used at the beginning as the foundation of all private and public oraisons Their service consisted of sundry other prayers but this was caput caenae the chief mess In St. Austine's time it was used Coronidis vice for a close or up-shot of all their devotions and for a Crowning prayer reserving their best wine untill the last Mr. Cartwright who condemns the frequent repetition of it in the Service book doth allow that the Church should conclude the Liturgy with it and that Ministers should end their Sermons therewith as in the English Church at Geneva it is used with the prayer after Sermon The continuater of Sulpit Severus tells us that in the Spanish Church the manner was for some time to use Orationem dominicam tantum in die dominico the Lords Prayer onely on the Lords day But the fourth Council of Toledo which weâ— in the year 632. did condemn the practice and commanded that it should be used daily in the publick Services of the Church APHOR. 3. It is the Rule of all other Prayers THis Prayer is both forma precationis norma precandi both a form of prayer and a rule of prayeâ— or the Law of prayer as I may term it in that sense that Tertullian calls the Apostle's Creed legem fidei the law of faith We may call it the standard of prayer as we may also term the Creed the standard of faith and the Commandments the standard of duty and obedience Now public standards or measures that were anciently kept in Temples as the sacred shekle in the Sanctuary or under the Magistrates custody had this use to be both measures themselves and also patterns to make measures by As that rare piece or picture made by Polygnotus which for the excellency and artifice of it was termed the Canon i. the Rule was not onely a compleat picture of it self but also an arch-type or Idea unde artifices artis suae lineamenta peterent as Pliny speakâ— of it a Sampler whence Artists of that faculty should learn the true lines touches and strokes of a picture Whatsoever the mode or form and language of our prayers may be saith * St. Augustin we must fetch the matter and substance of them from the royal mine of this prayer if we pray regularly which is as copious in matter as it is parcimonious in words and in Tertullians judgement Breviarium totius Evangelii If any petition or request be made that doth not square with this prayer or is not reducible to it it is a spark of strange fire that profanes the sacrifice it is not secundum Vsum Sionis APHOR. 4. It
admitted Proselytes into their Religion by this Rite or Ceremony of Baptizing besides that of Circumcision as hath been observed unto us by men well verst in Rabbinical Writings and the Rituals of all ages as Ainsworth on Gen. 17.12 Heins. his Exâ—râ— on Act. 18.3 Lud de Dieu his Append on Matth. 23.15 and more fully and copiously Doctor Hammond in his fourth Quaere But indeed the Jewish and the Christian Baptisms had different purposes and designations by the one the Proselytes were baptised into Moses that is the Mosaic Law and Oâ—conomie by the other into Christ that is into his Faith Rule and Discipline And it is farther observed by the forementioned Writers that of the Jewish proselytes not onely men of years were baptized but their young Children were also baptized with them and received into the bosome of that Church to be instructed in their Law when they should come to years Which usage was taken up by John the Baptist and afterwards by Christ and his Apostles and continued in the reformed Common wealth though to another purpose and design as we touched before and this Ceremony was thought sufficient to be retained for that end when Circumcision was abolished If the issue of the Question touching Infants-baptism lay upon this Whether the Apostles of Christ did baptize Infants The Scripture by its own light doth not clear the doubt it tells us they baptized whole housholds which testimonies do of themselves make it but probable that they baptized the children of those housholds but if Catholic tradition and the voice of the Church he allowed so much civility and credit with us as to be believed for a matter of fact and story then the business would soon be put beyond all pretensions of scruple and made as secure and firm to our sense as any Article of our Creed As upon the testimony of Travellers and credible men I might be induced to believe firmly and undoubtedly that there is such a City as Constantinople though I neither saw it nor doth the Scripture make any mention of it APHOR. 6. Where it may not be had desire supplies the defect THis must be understood of the adulti or men in years that have not participated of the holy mysteries but do earnestly desire and long for them but by some impediment and invincible necessity cannot obtain them If the fault be not on their side there is no danger but the internal benefit of the Sacrament is communicated to them without the external symbols The penitent Thief on the cross went to heaven without Baptism when Simon Magus went to hell with it the children of Bethlehem that were baptized in their own blood were qualified for heaven by that Baptism without the Baptism of water and Martyrdom in any other doth entitle them to a crown even a crown of glory though unbaptized When the Emperour Valentinian died without Baptism but had determined to receive it but that he was prevented by death St. Ambrose doth state his case thus Quem regeneraturus eram amisi sed ille noâ— amisit gratiam quam poposcit I lost him saith he whom I was about to regenerate or baptise but he hath not lost the grace oâ— fruit of that Ordinance which he desired In such cases Baptismus flaminis supplet baptismum fluminis the Baptism of the Spirit doth supply the want of water-baptism and the Spirit himself doth officiate for the Minister sometimes From hence we may infer that the case of children dying without Baptism is not forlorne and disperate we may not be such Rhadamanths as to passe damnatory sentences upon them for want of that which was not in their power to compass God doth not tye any to those ordinary Laws and methods whereby he saves man but such as may have them and are capable to use them If the Parents be wanting to their child in this duty the sin sure lyes at their door and not the child's and God will require it at their hands as he did at the hands of Moses In like manner the Church of England hath declared her judgement touching the want of the Eucharist if there be no more than the bare defect If any person by extreme sickness or any other just impediment do not receive the Sacrament of the Lords Supper if he truly repent him of his sins and stedfastly believe that Christ died for him he doth eat and drink the body and blood of Christ profitably to his souls health though he do not eat the Sacrament with his mouth So the Rubric for the communion of the sick A Prayer occasionally conceived upon the entring into a ruinous Church where no Prayers or Sermons had been in many years before O Eternal Holinesse and immense Goodness how sad and desolate is this place which was lately frequented by a people called by thy name to call upon thy name to seek thy face and to find thee here in thine own appointments and holy dispensations how forlorne is it now become being made a Court of Owls and a place for Satyrs to dance in I acknowledge the hand-writing upon the walls and the charactets of thy just displeasure who doest proportion punishments to the offences and makest the one legible in the analogy and suitablenesse of the other Lord if my sins have drawn thâ—se lines of confusion and of stones emptiness if by any remisness or perfunctoriness in holy Ministeries if by want of zeal for thy glory or any other way I have awaked thy justice lo here in all humility I prostrate my self before thee imploring mercy and pardon and confessing to thy glory that thou art just in all that is come upon us And if the sins of the Congregation that used to meet here have contributed to this judgement and turned away thy presence from this place either by sleighting the Mysteries that were here dispensed or the Dispensers of them we must say again that righteous art thou O Lord and true are thy judgements Thou hast been just in shutting up the doors of thy House against them that did shut their ears and hearts against thee and in taking away that food from before them which they loathed or lightly regarded Yet O Lord be mercifull both to Priest and People and turn not away thy face utterly in displeasure from them as we confesse thy justice so we implore thy mercy Lift up the light of thy countenance upon thy Sanctuary that is desolate and cause thy face to shine upon it Turn thee unto us O Lord and renew our dayes as of old Have mercy upon a distressed Church and a distracted â—tate Behold thy Ministers that are smitâ—en into Corners and their respective Congregations that wander like sheep without a shepherd that travel to and fro â—o seek the word of the Lord and cannot â—ind it Gather them O thou Shepherd of Israel â—nd do thou guide and lead them forth â—nd let thy rod and staff comfort
kind or any other I am but little acquainted with of late times living remote from the Kiriath-Sephers the common Marts and Staples of such marchandises and being rendred both unable to buy and uncapable to employ them Yet my reason tells me and it is the common voice and vote of divers others as I hear that Catechising is a very necessary expedient for the preservation of Christian Religion among us and the most probable means if not to recover the Diseased from infection yet to preserve the Sound from being infected The principal way of fortifying against false Teachers is to be well-grounded in the principles of true teaching that is of the doctrine of Christ without which men are like chaff without any solid grain in them which are soon blown away from the floor of the Church and tossed to and fro with every wind of vain doctrine like a ship without ballast or anchor and like a building that having no basis or foundation is easily storm'd down and demolished And hence it is that the Master-builders of our Sion who have spent much pains in the Pulpit yet because they have spent so little in foundation-work have found that they did but aedificare in ruinam and that all their labour was but lost in building The smallest of Gods creatures do often read Lectures unto their Master man the Pismire reads a Lecture of providence and industry and the Bee reads a lesson of wit and sagacity For this wise little foul when she goes abroad a forraging and is perhaps surprised with windy-weather before she adventures back again she takes up some gravel in her fangs to balance her little body and then she hoises sail and steers her course home-wards more stedily Saepe lapillos Ut cymbae instabiles fluctu jactante saburram Tollunt his sese per inania nubila librant If men would learn the like providence before they adventure forth in windy-weather among the storms and counter-tydes of disputes and controversies in the world as to take in the ballast of Catholick principles which are here treated of they would certainly hold their road and course with more safety and less danger of making shipwrack of Faith and a good Conscience They would not fluctuate like those unstable souls that Optatus speaks of Inter licet nostrum et non licet vestrum nutant remigant populorum animae For let the winds blow and the waters flow and the Devil storm never so much a well-principled Christian knows how to steer his course and where to rest and cast anchor This is the benefit and advantage of Catechistical exercises and of building up a Christian Methodically from the foundation upward Such an Edifice being {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} an harmonious building the super-structure being cemented to the foundation and the roof and covering being adapted to the super-structure and all parts being framed and compacted according to the Rule of Proportion is most like to last and bear up and to prove storm-proof Now the subject matter of Catechising as all know are the first principles of Christian Religion which St. Paul calls the Elements and the beginnings of the doctrine of Christ As there are principles in all Sciences upon which the whole Art depends and upon which it is built as upon a foundation So in this Architectonical Science and the Art of saving souls there are certain principles which are of such moment and consequence that he that hath not these hath nothing he graspeth a cloud his soul is empty like a hungry man that dreameth he is eating and loe when he awaketh he is empty And the principles of this Divine Art are these four the Creed the Commandments the Lord Prayer and the Sacraments These are the Catholick Principles of the Catechism saith reverend Perkins which have been agreed upon ever since the Apostles daies by all Churches of the World These are fundatoria Religionis the foundations of that City that came down from heaven which was four square these are the four Elements that do constitute the Christian Faith the Vials wherein the vital substance of Religion consisteth They are in brief the antient Land-Marks that have been settled since the foundation of Christendom and points that have been generally and universally received wheresoever Christ had a Church being Heyr-looms as it were and standing implements of the Church from the beginng and descending down from age to age indisputably to the Heirs of salvation Amidst all the garboils of the Church when it hath been most torn with Schiâ—ms and over-grovwn with the Tares of Heresie in those times when it required some wit to be a Christâ—â— and to continue so God reserved this seed unto his Church and people and preserved the vitals of Christianity un-invaded at least among most men and in most parts of the world True it is that Satans Pioners have been busie in all ages with these foundations and have turned up every stone in it yet that will not prejudice the universality of them no more than some hills and vallies do perjudice the roundness of the earthly Globe So that I may here fitly apply a piece of that Remonstrance which the renowned Athanasius Patriarch of Alexandria together with the Bishops under his Patriarchate presented to the Emperour Jovinian being newly advanced to the Empire to induce him to quit the Arrian party and to embrace the Orthodox Faith The Confession of Faith which we present unto your Highness most sacred Emperor is received by all the Churches of God every where as in Spain Britain France Italy Dalmatia Mysia Macedonia and all Greece By all the Churches of Africa Sardinia Cyprus Creet Pamphylia Lycia Isauria the Churches of Egypt Lybia Pontus Cappadocia and the neighbouring Regions of all the East excepting some few of the Arrian faction that do oppugn it Non tamen inde praejudicium fieri potest orbi universo They are but as the dust of the ballance and their paucity cannot prejudice the universal consent of the Christian World as bearing no proportion with it I may say the same of these Catholick Principles that are handled in the ensuing pages and therefore it is safe yea necessary to embrace Quod ab omnibus quod ubique quod semper c. For there is nothing of this nature that hath such an impress of Universality Antiquity and Consent upon it that is not Apostolical For as the Apostles in all points that they preached were unius labii of one lip and language though their bodies were far a sunder so were the Churches that were planted by them They had all the same Depositum the same Body of Theology form of Doctrine and System of saving and necessary truths entrusted to them which they also transmitted to the next generation as faithfull Trustees and Depositaries from whom they were handed over unto us
Articles that are contained in the Apostles Creed Which Creed is the Key to all other doctrinal points of Religion VI THe Patriarchs and Servants of God in old time were saved by the faith contained in this Creed every Article thereof being revealed unto them and to be sound dispersedly in the writings of Moses (a) and the Prophets For as there was but one (b) Church from the beginning of the World so there was but one (c) faith which is common to us and them and to all that shall come after us VII OF those twelve Articles some do concern God the Father as the first Article some concern God the Son as the six Articles immediately following and some do concern God the Holy Ghost as the eighth Article The four last do set forth the state of the Church both in this World and in the nexâ— VIII THe Article of Christ's descent into Hell may safely be understood and believed either of these two waies 1. That the soul of Christ descended locally among the Infernal Spirits not to suffer but to manifest the power of his Godhead which is the interpretation of the Fathers and divers eminent Writers * of later age 2. By descending into Hell no more is to be understood than that Christ descended into the state of the Dead and was there continued for the space of three daies which is more generally received of the later Writers IX TO believe the Holy Catholick Church is to believe that among all the Tribes (a) and Nations of the World God hath some chosen servants a peculiar people whom he hath taken (b) out for his name sanctified with his Spirit (c) called unto the state of grace (d) and ordained unto eternal Glory X. TO believe the Communion of Saints is to believe that the Saints and Servants of God are knit by an invisible tye of faith and love to Christ their head (a) and to each other by common participation and mutual communication of all good things both spiritual and temporal as if they were but one body and were acted by one soul and spirit (b) XI TO believe forgiveness of sins is to believe that God doth freely pardon sin to penitent (a) sinners thtough faith in Christ (b) without any other merit or satisfaction And that he hath given power to his Church (d) to declare and prâ—nounce this pardon in his name upon just and lawfull occasions XII THe Nicene Creed and the Creed of Athanasius are but Paraphrases and Explanations of the Apostles Creed upon occasion of Heresies that sprung up in the Church about those times touching the holy Trinâ—ty and the Incarnation of Christ But they contain nothing material or substantial that is not couched in the short symbol of the Apostles XIII THat little Hymn of glory called Gloria Patri c. is as it were a little Creed and an Abridgement of the Apostolical brought into the Church about the time that Arrianism prevailed for to be a badge to distinguish the Orthodox Believers from the Heterodox or mis-believers For by giving glory to God in this form they confessed the Trinity in Unity which the Arrians opposed A PRAYER BLessed be thy holy name O Lord for all the holy Scripture which thou hast given us for a light unto our feet (a) and a lantern unto our paths And particularly for that part of it which thy holy Apostles have delivered for a Summary of Faith and a Rule of right belief to teach us to know thee the onely true God and Jesus Christ (b) whom thou hast sent Lord strengthen and confirm this faith in us more and more that we being built upon the Rock (c) and the firm foundation of the Prophets (d) and Apostles may stand up stedfast unshaken and unmovable against all the temptations of Satan both against the strong blasts of persecution when any shall arise and against the breath of seducers which do daily lie in wait to deceive and to beguile unstable souls That so holding fast this (f) pledge which was once delivered unto the Saints we may at last obtain the end (g) of our faith even the salvation of our souls through him who is the Author (h) and finisher of our faith Jesus Christ the Righteous Vnto whom with the Father and the blessed Spirit all glory be rendred by all the Church as in the beginning so now and to all ages of the World Amen OF THE COMMANDMENTS I. THe second general Hâ—ad of Christian Religion are the Commandments which are the Breviate of the Law Moral and of all the practical duties of humane life It is the Rule of our obediencâ— the Tree (a) of knowledge of good and evil shewing what is good (b) and what is bad what is to be followed and (c) what to be eschewed II. OUr Saviour Christ did not abolish the Ten Commandments for it is a law founded in Nature (a) and natural equity and therefore is unmovable and unchangable It is the eternal Rule of Justice to all persons to the end of the World for the Gospel doth not exempt any persons from natural or moral obligations at any time III. CHrist freed us from the Ceremonial Law which was grown to be (a) unsupportable but not from the law of good manners (b) which was promulgated upon Mount Sinai He hath freed us also from the rigor and punctuality of this Law but not from the regiment of it And lastly he hath freed us from the curse (c) of this law or the curse annexed to the breach of it when he was himself made â— curse by suffering an accursed death for our sins (d) IV. THis Law called Moral is a holy (a) and perfect (b) Law having a spiritual (c) as well as a literal sense being made to regulate the whole man both outwardly in his members and inwardly for the thoughts and intentions of the heart (d) Christ did fullfill this Law by doing it not by filling up the vacuities of it for there was no defect or imperfection in it (e) V. GOd summed all moral duties in ten general Precepts or Ten (a) Words as Moses calls them Our Saviour Christ reduced these ten into two and St. Paul into one even Love Love (c) is the fullfilling of the Law and the end and complement (d) of it (b) that is Love towards God and Love towards our Neighbour this is the total sum of the Moral Law VI THough the Law be so nice and exact (a) in it self that we cannot perform it so fully as we ought or as it requires (b) nevertheless we may Gods grace assisting us perform it so far as to find a gracious acceptance with him through Christ (c) The doing the uttermost of what we can (d)
The three first 1. Hallowed be thy name 〈…〉 2. Thy Kingdom come 〈…〉 3. Thy will be done 〈…〉 The other three 1. Give us this day c. Do concern man 2. Forgive us our Trespasses Do concern man 3. Lead us not into c. Do concern man XI TO pray in some language not understood by the Congregation is unlawfull because it is unfruitfull to edification (a) To pray with an unprepared heart and unpremeditated words delivering rude and crude and undigested thoughts doth not consist with that (b) reverence that is due to the Majesty of God when we make our addresses unto him XII HE that composed this prayer did also impose it and command it to be used and therefore it is not warrantable to lay it quite aside though we be qualified to make prayers of our own for as this doth not exclude other prayers 3. so neither must other â—â—â—yers exclude this But it may be use◠〈◊〉 at the beginning of our devotion or at the close of it as the antient Church indifferently used it THE PRAYER MOst glorious Lord God whose Essence is infinite and whose Majesty is incomprehensible how little do we know of thee (a) at this distance from thee we cannot order our speech unto thee by reason of darkness we are weak and feeble creatures full of wants and we are vain things full of vain imaginations and fond desires and therefore are often frustrated in our requests unto thee and expectations from thee we (b) ask and have not because we ask amiss our very prayers being often offensive because they are mingled with folly and vanity Thou hast therefore in great mercy and kindness towards thy servants given us a form of wholsome words to direct us how to speak unto thee to teach us what is necessary for us to ask and fit for thee to grant Gracious Lord as thou hast put thy words (c) into our mouths so put thy Spirit into our hearts that we may â—â—â—y in the power and demonstration of the Spirit that we may lift up clean hands and pure hearts unto thee and put on reverence and godly fear in all our approaches unto thee supported with this assurance that thou art our father though we be not worthy to be called thy sons (d) and that we have an Advocate with the father (e) who hath taught us to pray and say our Father c. OF THE SACRAMENTS I. THe New Testament Sacraments are certain visible signs and seals ordained by our Saviour Christ relating to some invisible grace represented by them and conveighed in them to the meet and worthy Partakers II. THe Sacraments are ordained in corporeal and visible elements or symbols in regard of mans weakness and frailty whose understanding must be instructed in heavenly mysteries and whose affections must be excited or stirred up to religious duties by the help of visible forms representations and objects III. THe Sacraments do not work grace of themselves by some inherent vertue in them But in regard of the strict (a) union and relation between the sign and the thing signified and the spirit and power of Christ concurring (b) with his own Ordinances who doth not delude men with mock-shews much benefit is derived in them and by them where the partakers do not put a bar or obstacle by their own unworthâ—ness IV. THere are but two Sacraments that are properly so called and which are necessary for all persons unto salvation namely (a) Bâ—ptism and the Lords Supper (b) Whereof the one is a Sacrament of our initiation or entrance into the visible Church The other of our continuation in it V. THe Word and Sacraments are essential characters of Gods Church or tokens to know it by where these are rightly dispensed there is a true Church (a) and where these are wanting though there may be a convention or assembly of men yet it is not properly a Church of God VI BAptism is not onely a sign of the new Covenant (a) made â—o Christ or a distinguishing ordinance between believers and unbelievers Bâ—t also a b seal to ratifie consign and make over as it were under seal the promises of God made in Christ unto every true Believer VII THe sleighting or neglecting of the Baptism of water where it may be had or any other Ordinance of Divine institution is a soul endangering sin and imports a contempt of the Author and a rejecting of the counsel of God (a) Gods anger was highly incensed against Moses (b) for not Circumcising his child in due time according to the command (c) VII THe young children of believing Parents are capable of Baptism as the children (a) of the Israelites being but eight daies old were of Circumcision And where but one of the Parents is a believer the children are admitted unto those favours and privileges of the Church that do belong unto that Parent as a believer (b) IX THe Lords Supper was instituted by Christ not onely for a memorial of his death (a) but also for a means of applying his merits to the partakers (b) for the increasing of love and amity among the faithfull and for the strengthening of their faith and love towards God by these outward tokens and pledges of his love to them (c) X. FOr the due receiving of this Sacrament it is necessary that a man (a) examine himself but not so expedient that he should examine others whether they be worthy or unworthy No man is partaker of another mans sins except he be accessary thereunto either by counsel (b) or consent (c) or approbation or some such way XI THe frequent use of the Lords Supper in due manner besides other benefits serves much to the advancement of piety and a holy life For thereby we are called to a re-inforcing of our watch to descend to that most usefull and necessary duty of self-examination (a) or searching our own (b) bosoms to purge out (c) the old leaven and all impurity that is there contracted and lastly to a renewing of our vows and promises made in baptism of serving God with more circumspection and vigilance XII THe Sacraments are not temporary Rites but standing appointments in the Kingdom of Christ and of perpetual use in his Church until his second coming (a) None can arrive at such (b) perfection in this life as to be above Ordinances or not to stand in need of them for the uses before mentioned for which purposes all sober and humble Christians have found them usefull and efficacious XIII ONely those that are law 〈…〉 to Ecclesiastical Ministeries 〈◊〉 (a) lawfully Administrators of the Sacraments They are the Keepers of the Seals and are entrusted to apply and dispense them to such persons as desire them and are meetly qualified for them THE
of later age 2. Secondly by descending into Hell no more is to be understood than that Christ descended into the state of the Dead and was continued under the power of Death for the space of three daies which is more generally received of the later Writers What is meant by this article I believe the Holy Catholic Church To believe the Holy Catholic Church is to believe that among all the Tribes and Nations of the World God hath some chosen Servants and a peculiar people whom he hath tâ—ken out for his name sanctified with his Spirit called unto the state of grace and ordained unto eternal glory What do you understand in the same article by the Communion of Saints To believe the Communion of Saints is to believe that the Saints and Servants of God are knit by an invisible tye of faith and love to Christ their Head and unto each other by common participation and mutual communication of all good things both spiritual and temporal as if they were but one Body and were acted by one soul and the same spirit What do you understand by this article I believe the forgiveness of sins We believe that God doth freely pardon sin to penitent sinners through faith in Christ without any other merit or satisfaction and pronounce this pardon in his name upon just and lawfull occasions Are there not some other Creeds besides that of the Apostles Yea the Nicen Creed and that of Athanasius yet these are but Paraphrases and Explanations of the Apostolical Creed upon occasion of Heresies that sprung up in the Church in those times especially touching the Trinity and the Incarnation of Christ but they contain nothing material or substantial that is not couched in the short symbol of the Apostles What is the use of that little Hymn called Gloria patri It is as it were a little Creed and an Abbridgment of the Apostolical brought into the Church about the time that Arrianism prevailed for to be a badge to distinguish the Orthodox Believers from the Heterodox or mis-believers For by giving glory to God in this form they confessed the Trinity in Unity which the Arrians opposed OF THE COMMANDMENTS WHich is the second general part of Christian Religion The Commandments which are a Breviate of the Moral Law and of all the practical duties of humane life the Rule of our obedience the Tree of knowledge of good and evil shewing what is good and what is bad what is to be followed and what to be eschewed Did not Christ abolish these Commandments No for this is a Law founded in Nature and natural equity and therefore is unmovable and unchangable It is the eternal Rule of Justice to all persons to the end of World The Gospel doth not exempt any persons from natural and moral obligations at any time But it is said that we are not under the Law but under Grace therefore we are freed from the Law Indeed Christ hath wholly freed us from the Ritual or Ceremonial Law which was grown to be unsupportable but he hath not discharged us from the law of good mannerâ— promulgated on Mount Sinai yet he hath freed us in part from this Law freed us from the rigor and severity of it filed the teeth of it as it were he hath freed us from the curse annexed to the breach of it when he was made himself a curse by suffering an accursed death for our sins Was this Law a perfect Rule of obedience and such as needed no amendment Yea it was a holy and a perfect Law having a Spiritual as well as a literal sense being made to regulate the whole man both outwardly in his members and inwardly for the thoughts and intentions of the heart Christ did fullfil this Law by doing it not by filling up the vacuities of it for there was no defect or imperfection in it Are not the duties of man very numerous in this life Yea sâ—â—e but God in his wisdom hath summed them all up in Ten general precepts or Ten words as Moses calls them Our Saviour Christ reduced these 10. into two Mat. 22.40 and St. Paul into one Rom. 13 10. namely Love Love is the fullfilling of the Law the end and complement of it that is Love towards God and Love towards our neighbour This is the total sum of the Moral Law Is it possible for any to perform or fullfil this Law Though it be so nice and exact in it self that we cannot perform it so fully as we ought or as it requires nevertheless we may Gods grace assisting us perform it so far as to find a gracious acceptance with him through Christ The doing the uttermost of what we can and the bewailing of what we cannot do is all that the merciful God requires at our hands in this point What do the precepts of the first Table contain They do contain the duty of man towards God being given to direct him in the service of his Maker and in performing the internal and external worship that is due unto him â—or he that made both soul and body expects the service of both and to be glorifiâ—d in both What do the precepts of the second Table concern They do concern and contain the duty of man towards his Neighbour obliging him to love him as himself and that as his fellow-creature hewn out of the same rock made by the same hand and bearing the same â—â—amp image and super scription with him evâ—n the image of him that made both the one and the other The Commandments are but few in number and short in words have they not sâ—me farther latitude in sense than in words Yea surely and there are certain Rules to shew what latitude they bear that is how far they may be amplified and extended as First where any virtue is commanded all virtues of the same kinde are under that name commanded and where any vice is forbidden all vices of that kind or race are forbidden likewise What other Rules have you to measure the latitude of these Commandments Take these two more where any virtue is commanded there the opposite vice is forbidden and where any vice is forbidden there the opposite virtue is commanded by the Rule of Contraries As where stealing is forbidden there honest labour industry and frugality is commanded that men need not be forced to steal What is the other Rule Where any duty is commanded there all lawfull meanâ— conducing to that duty are tacitly commanded And where any vice is forbidden there all the means and occasions as also the allurements and provocations that do any way tend or induce thereunto are likewise forbidden OF THE LORDS PRAYER WHat is the use of prayer Since there is no man in the world so full and self-sufficient but doth want something and must seek out of himself for a supply of that want Nature dictates and suggests that prayer and supplication is an effectual means to obtain this supply and that humble address must
be made to him that hath all and wants nothing God is of his own nature good and also knows all our wants what needs then of praying and intreating Though God be rich in mercy towards all and knows all our wants better than our selves yet he expects to be asked before he gives he requires us to acknowledge our wants and weaknessâ—s to lift up a prayer in faith and then he will meet with our desires if they be just and convenient Will any prayer serve however it be fram'd and composed No Therefore our Saviour Christ knowing that most men are ignorant in the duty of prayer and know not how to pray as they ought and according to Gods will did at the request of his Disciples prick down a lesson for that purpose as John the Baptist had done before for his Disciples He gave them a prayer which they might use without fear of offending by presenting unfit or unlawfull desires Are those words of our Saviour recorded in the sixt of Maâ—thew and the eleventh of Luke a prayer They are a formal prayer and not onely a pattern to pâ—ay by a full comprehensive prayer and a general Inventary of all our wants suiting with all persons times and occasions May not other prayers be made and used besides this Yea doubtless onely this prayer must be laid before us as the law and line of all other prayers the Râ—le and Directory for composing of such prayers as suit with private and particular occasions when every man shall touch his own sore (a) and his own grief This must be the standard or measure whereby thosâ— prayers must be examined whether they be made according to the pattern shewed in the Mount Mat. 5. May not other prayers be esteemed as good as this No sure This prayer must in all reason be reputed above the best of humane compositions 1. First by reason of the excellency of the Author who was the Wisdom of his Father and in whom were hid all the treasures of wisdom and knowledge and unto whom the Spirit was not given by measure 2. For the power or acceptableness thereof with God for when we supplicate the Father not onely in his Sons name but also in his Sons words we may with good reason believe that our requests will be the sooner heard Is this prayer so acceptable without any other conditions in the person that prayeth No neither the eminency of the composer nor the art of the composition do recommend a prayer so much as true faith and fervent affection as also humility and due reverence which are necessary dispositions and qualifications in the person that presenteth this prayer or any other Is a prayer made by another man usefull Yea a godly prayer composed by another whether read or repeated by heart as may be usefull prevalent as one made by our selves if devotion be in the heart And the same prayer may be often used as our Saviour did if the same grace be still wanting God is not delighted with varying of phrases and suits of several dresses Why are we taught to say Our father in the Lords prayer and I believe in the Creed To instruct us that every man must believe for himself being to be saved by his own faith but we must pray for others as well as our selves for as Charity begins at home but doth not end there so doth prayer if it hath one foot in the center of one's self the other foot doth fetch a compass about the world How many petitions are contained in the Lords prayer There are six equally divided between God and man whereof the three first 1. Hallowed be thy name Do concern God 2. Thy Kingdom come Do concern God 3. Thy will be done c. Do concern God The other three 1. Give us this day Do concern Man 2. Forgive us our trespasses Do concern Man 3. Lead us not into c. Do concern Man Is it any way usefull to pray in an unknown tongue No neither to him that prays nor to the Congregation because it is unfruitfull to edification So to pray with an unprepared heart and unpremeditated words delivering rude and crude and undigested thoughts is unlawfull as not consisting with that reverence that is due to the Majesty of God when we make supplications unto him May not this prayer be wholly forborne and laid aside by them that can frame prayers of their own No the omission of it gives great offence to godly Christians for he that composed this prayer did impose it and command it to be used and therefore it is not warrantable to lay it quite aside though we be qualified to make prayers of our own For as this doth not exclude other prayers so neither must others exclude this but in may be used either at the beginning of our devotion or at the close of it as the ancient Church did indifferently use it OF THE SACRAMENTS WHat is the end and use of Sacraments The New Testament Sacraments are certain visible signs and seals ordained by our Saviour Christ relating to som invisible grace and goodness represented by them and conveighed in them to the meet and worthy partakers Why were Sacraments instituted in corporeal and visible elements It was in consideration of mans weakness and frailty whose understanding must be instructed in heavenly mysteries and whose affections must be excited and stirred up to religious duties by the help of visible forms representations and objects Can the Sacraments work grace upon the soul No as of themselves or by some inherent virtue in them yet in regard of the strict relation that is between the sign and the thing signified and the spirit and power of Christ concurring with his own Ordinances who doth not delude men with mock-shews much benefit is derived in them and by them where the partakers do not put a bar or obstacle by their own unworthiness How many Sacraments be there There are but two which are truly and properly so called and which are necessary for all persons unto salvation namely Baptism and the Lords Supper whereof the first is a Sacrament of our initiation or entrance into the visible Church the other of our continuation in it What are the marks to know the visible Church by The preaching of the Word and the administration of the Sacraments are characters or tokens of Gods Church whereby it may be known discerned For where these are rightly dispensed there is a true Church and where these are wanting though there may be an Assembly or convention of men yet it is not properly a Church of God What is the intent or use of Baptism It was ordained not onely as a sign of the new Covenant made in Christ or a distinguishing Ordinance between believers and unbelievers but also for a seal to ratifie consign and make over as it were under seal the promises of God made in Christ unto every true believer What is the danger of wanting the rite
ingenuously confess that it would be more for the edification of the Church if public prayers were performed in a language that is common both to Priest and People Pope John the 8th of that name could not elude or resist the force of this Text or the reasonableness of the practice of the Moravians who did celebrate divine service in the Sclavonian tongue which was the vulgar or mother-tongue of that Nation For in an Epistle written by the said Pope in the yeaâ— 808 to Stentor Prince of Moravia touching this point he doth cite this parcel of Pauls Epistle and saith that he that made the Hebrew and the Latine tongues did make other tongues also for the glorifying of his name withall When this business of having the public service in the vulgar-tongues was hotly controverted in the Church there was a voice in the air heard to say Let every spirit praise the Lord and every tongue confess his name as Zâ—inger reports cited by Dr. Iames Manud art 6. Si populus intelligat orationem sacerdotis meliùs reducitur in deum devotiùs respondet Amen APHOR. 7. It is not warrantable to lay aside the Lords Prayer IF it be a prayer and there is a command extant for the using of it there cannot be any just pretensions for discarding it out of our Liturgies In the Posie of godly prayers this was ever held the most fragrant flower it is sal omnium divinorum officiorum the salt of the spiritual sacrifice for as every sacrifice under the Law was seasoned with salt so all devotion wch is a Gospelâ—Sacrifice should be seasoned with this prayer {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} left it prove insipid or unsavoury Let none suppose that it was intended onely for Christians of the lower form for St. Austin assures us that it was made not onely for the Lambs but even for the Rams of the flock arietibus gregis i. Apostolis suis dominus dedit and elswhere he adds it to be a form necessary for every particular believer Iustin Martyr saith that the Apostles themselves did use this prayer at the celebrating of the Eucharist which was very frequently in those daies and we may presume that he delivered but his knowledge herein for he living so neer the Apostles might very well understand their practice in this or any other affair If it hath been too often used heretofore as some urge sure I am it is now used too seldom which is the worser fault of the two as of two extremes one may be far worser than the other And it may be well supposed that they have too mean a conceit of this prayer and too high an esteem of their compositions that will not vouchsafe it a room among them One of the reasons given for abolishing the Common-prayer-Book was because it gave offence to divers godly Christians sure I am that the omitting of this prayer or casheering of it for company with our other prayers of the Church gives greatet offence to persons really godly who are as much grieved in spirit at this affront as at any other put upon the Christian Religion in these frantick Corybantiasms that have of late years possessed this Nation The omitting of this Prayer and Creed and Commandments in the public Assemblies have made some men believe that they were but some Grotesques and superfluities in our Religion some parentheses as it were or things indifferent that might be used or omitted at pleasure so that the people have often since mused what Religion hath been taught them these 1600 in this land when the very corner-stones of it are now taken away and the foundations are digged up Where zeal not guided with discretion is in the Commission of Reformation it knows not where to stop or stay but is alwaies pulling down but knows not how to build up or erect any thing like an Apollyon being onely skilfull to destroy to unravel and root up all Et convellere tota Fundamenta quibus nixatur vita salusque Lucret l. 4. OF THE SACRAMENTS APHOR. 1. Sacraments why ordain'd HE that made man and knew best how to instruct and teach him in the great interest of his salvation thought fit to inclose apples of gold in pictures of silver heavenly mysteries in earthly representations and objects because it is natural to man to aâ—cend to super-natural verities by natural helpâ— and to â—cale heaven by a ladder whose rounds are made as it were of gross materials and whose bottom like that of Iacob stands upon the earth though the top reacheth to heaven Geomâ—ters do use certain Schems and Diagrams drawn in the sands or on paper to assist the weak capacities of their Scholars to understand some Conclusions or problems of their Art So God vouchsafes to instruct his Scholars not onely by words but also by signs and symbols to speak not onely to the ear but also to the eye the preaching of the word was not thought * sufficient to inform mens dull capacities and to stir up their other faculties to their proper duties but Sacraments are also added which are a kinde of a visible word Both have the same use the one to teach the minde by the sense of seeing as the other by the sense of hearing And to this purpose the Sacrament is more effectual than the word having a greater energy * and force upon the mind because the eye is a better instructer than the ear * Segniùs irritant animos demissa per aures Quam quae sunt oculis subâ—ecta fidelibus Horat de arte Poet APHOR. 2. Their efficacy from the Author alone THere is no such vertue inherent in the Sacramental symbols to work good upon the soul as there is in herbs or mineral waters to work good upon the body the very applying of the Sacraments as an active to a passive or the opus operatum aâ— the Romish writers express it the very action or deed done doth not do the deed as is pretended God doth not tye his grace to the Means nor to the Ministrators whose worthiness doth not contribute to nor unworthiness derogate from the Sacraments but the work depends wholly upon the good pleasure of the Ordainer and Institutor of them who doth preside in this grand Agend of the Church and who doth exhibit grace therein to all but it is not effectual and beneficial to any but to the worthy Receiver qualified by previous dispositions and expedients We do not depreciate the Sacraments or make them lower or lesser than what indeed they were intended to be by asserting the efficacy and vertue derived from them to him that ordained them We do not over-value nor under-value them we know who have offended in these extremes We do not make them empty Pageants and bare shadows or dumb shews the Church of England declares otherwise in few words Sacraments are not
onely badges of Christian profession but also sure witnesses and effectual signs of grace agreeable to the Belgic confession Sacramenta non sunt vana vacua signa ad nos decipiendos instiâ—uta c. For where they are administred and received in the due form and manner we acknowledge that they really give what they promise and are what they signifie on Gods part they give an investiture and possession of the heavenly promises as firmly as a Bishop is invested in his Office per baculum annulum as St. Bernard makes the simile Serm de Caena Dom. The unworthy Receiveâ— indeed doth frustrate and defeat the good that is intended by them and presented in them makes divorce between the sign and thing signified eats the Bakers bread not the bread that came down from heaven Sacramentum non rem Sacramenti If this Romish fansie of the opus operatum were current I marvel why the Sacraments of the old Testament did not confer grace as well as those of the new which they deny making that the main difference between them whereas the truth is they differed onely in the outward symbols not in the inward sense and substance nor yet in the effects for their Sacraments had the same materiam substratam the same invisible grace presented in them though the visible signs were not the same and the worthy partakers did feed on Christ as lushiously and savourly then as others do now they did eat the same spiritual meat and drink the same spirituall drink which was Christ as St. Paul doth expressely teach 1 Cor. 10.3 4. APHOR. 3. They are Seals as well as Signs THe Gospel is the Grand Charter of mans Salvation and the Sacraments are as it were seals appendant thereunto they are not onely signs of some grace exhibited but also seals to ratifie and confirm the promises contained in the Instrument before mentioned As seals are put to civil Contracts and Indentures for a full and final ratification of them This comparison is used by most Writers of the Reformation but it is so foolish in Bellarmine's conceit that nothing can be more and which ought with all diligence saith he to be beaten down Sacramenta dici sigilla vel signacula nusquam legimus nisi in Evangelio secundum Lutherum is the Cardinals witty sarcasm in the forecited Treatise that the Sacraments are called seals saith he we read no where but in the new Gospel according to St. Lather But he might have read it in an old Epistle according to St. Paul who calls Circumcision {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the seal of the righteousness which is by faith that is a seal whereby it was ratified and made sure unto Abraham that he was justified or made righteous before God through faith in Christ Nay the Cardinal himself to prove the Septenary number of the Sacraments doth fetch an argument from the book with seven seals Rev. 5.1 which was the new Covenant with seven Sacraments appendant thereto as he interprets the place if that Text will be of force to evince the Sacraments to be seven in number it will also evince them to be seals for use APHOR. 4. Absolutely necessary where they may be had THe Divine Precept hath layed the highest obligation that may be upon us of using the Sacraments and that with reverence and religion saith Dr. Ames If the Sacraments be wanting unto us through our own default it involves us in guilt saith Augustin neither can that man pretend to a sincere conversion or love to God that contemns any Sacrament of his institution * Faith will not avail any man who receives not the Lords Lords Sacraments when he may saith St. Bernard If this be a duty commanded why may we not slight any other and all other duties as well as this What reasonable hopes hath any man that God will save him by some other means or without means when he hath declared that by these means in conjunction with some others he intends to save Ames calls Baptism one of the ordinary means of Salvation ex istâ hypothesi upon that account he affirms it to be absolutely necessary to Salvation where it is to be had * Except a man be born of water and the Spirit saith Christ he cannot enter into the Kingdom of heaven From hence the antient Fathers did infer the necessity of Baptism But some later Writers have ratified this water into spirit and interpret the words tropically except a man be born of water that is of the Spirit for water is here but an emblem of the Spirit say they as fire is elsewhere Mat. 3.11 But to these I shall oppose the sense and censure of the learned Hooker you shall have his own expressions for they cannot be mended I hold it an infallible rule in the Exposition of Scripture that where a literal construction will stand the farthest from the Letter is commonly the worst there is nothing more dangerous than this licentious and deluding are which changeth the meaning of words as Alchimy doth or would do Metals maketh any thing what it listeth and in the end bringeth all truth to nothing The general consent of antiquity concurres in the literal interpretation and must the received construction be now disguised with a toy of novelty We may by such Expositions attain in the end perhaps to be thought witty but with ill advice so he Non possum quin simplicissimam Theologiam hoc est quae minimè recedit a litera caeteris ut commodiorem praeferam APHOR. 5. Infant-Baptism more antient than the Apostles TO secure the interest of children in this Sacrament who ex praerogativâ sâ—minis as Tert speakes are entitled thereto enough hath been spoken of late years by our English Writers to the conviction of all gain-sayers more particularly by the excellent Dr. Hammond in his Quaerâ—s When we find the practice of baptizing Infants in the Christian Church to be so antient as the very next age to the Apostles and so universal that it was received through all parts of the world where Christ had a Church I cannot see how it could have any other original than from the Apostles who founded the Churches through the World St. Augustine speaking of this usage or custom saith That the Church of God ever had it ever held it and received it Hanc praxin Ecclesia Catholica ubique diffusa tenet Home de Adamo Eva from the Religion of former ages and Calvin saith That the antientest Writers that we have of our Religion do without any scruple refer the original of this practice to the Apostles Nullus Scriptor tam vetustus qui non ejus originem ad Apostolorum tempora pro certo referat But this practice did not begin with or by the Apostles neither for they did but continue what was before in use in the Jewish Church who