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
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
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
dayes again observed p. 257. VI. Whether it might not be an acceptable service to have an annuall fast for the crimes lately acted in England p. 259. Of a Feast p. 260. Questions I. Whether the feasts of the Church Catholick differ from those of the Church of Rome p. 270. II. Whether the Festivals of the Church of England may lawfully be observed p. 271. III. Why are bonefiers made in England upon the feast of the fifth of November p. 174. IV. Whether the time of a martyrs death be a proper time for feasting p. 275. V. Whether the feast of Philip and Jacob be not prophaned p. 276 Of Church or Temple p. 279. Questions I. Whether those places may be consecrated p. 287. II. Whether those places may be termed holy p. 289. III. Whether such Churches as have been erected by Romanists may be used by Catholicks p. 290. IV. Whether at a Christians entry into those place he may performe his devotion p. 292. V. VVhether it be lawfull to have musick in our Churches p. 294. Of ministerial ordination p. 290. Questions I. VVhether ordination may better a Ministers gifts p. 300. II. VVhether a Minister may renounce his ordination p. 301. III. VVhether the ministerial office be to continue alway in the world p. 302. IV. VVhether it be lawfull to hear an unordained man preach p. 304 V. VVhether an ordained person may have an office in the Common-wealth p. 306 Of Catechising p. 309. Questions I. VVhether or how catechising differs from preaching p. 315. II. Whether preaching be to be preferred before it p. 316. Of preaching p. 319. Questions I. VVhether Gosâ—el preachers ought to have a setleâ— maintenance p. 325. II. VVhether an Heretical or upstart Teacher may be known from the true p. 330. III. VVhether a preacher once setled in a place may leave that place p. 332. IV. VVhether it be expedient to permit one to preach constantly or weekly in a place that hath neither orders from the Church nor charge of the people p. 339. V. VVhether he that is a Gospel Teacher may lawfully own civil titles of honour p. 336. Of a conferrence p. 329. Questions I. VVhether private or night meetings may lawfully be upheld p. 344. II. VVhether it be lawfull for Christians when they meet to make merry one with another p. 344. III. VVhether the conferences or private meetings lately used in England were agreeable to the power of Godlinesse p. 349. Of Admonition p. 351. Questions I. VVhether a heathen may not be admonished p. 359. II. VVhether admonition be alike to be given to all Ibid. Of Excommunication p. 360. Questions I. VVhether reformed Churches are legally excommunicated by the Pope p. 366. II. VVhether Kings ought to be excommunicated p. 367. III. VVhether Excommunication debars from all society of the Church p. 371. Of Singing p. 373. Questions I. VVhether it be lawfull to sing Davids Psalmes in a publick congregation p. 377. II. VVhether those Psalmes containing direfull Imprecations ought to be sung or how with a conscience they may be sung p. 379. Of the Sacraments p. 380. Questions I. Whether these five Sacraments added by the Church of Rome be Sacraments p. 381. II. VVhether the effects of the Sacraments depend upon the worthinesse of the Minister p. 384. III. Whether or how the Sacraments differ from the scriptures p. 386. IV. VVhether the Sacraments of the old differ from those of the new Testament p. 387. V. VVhether two Sacraments be sufficient under the Gospel p. 388. Of Babtisme p. 389. Questions I. VVhether Dipping be essentiall unto Baptisme p. 400. II. VVhether Infants ought not to be baptised p. 404. III. VVhether baptisme is or ought to be readministred p. 412. IV. VVhether witnesses at baptisme according to the Law of the Church of England be to be approved p. 413. V. VVhether the Cross at baptisme according to the Law of the Church of England be to be approved p. 415. Of Conformation p. 420. Questions I. VVhether confirmation be a standing Ordinance in the Gospel p. 426. II. VVhether the Church might not be advantaged by the restoring of confirmation p. 429. Of the Communion p. 431. Questions I. VVhether the Communion ought often to be received or how often p. 447. II. VVhether the Church of Rome hath reason to keep the Communion cup from the people p. 448 III. VVhether kneeling be a gesture lawfull to be used at the Communion p. 451. IV. VVhether it be expedient to keep prefixed times for Administration of the Communion and if offerings be lawfull p. 453. V. VVhether it be a sin to receive the Communion in a mixed congregation and if private examination be necessary p. 455. Of Prayer p. 471. Questions I. Whether men by Industry may obtain a promptnesse in prayer p. 512. II. VVhether the wicked be bound to pray p. 515. III. VVhether the set forms of Prayers used by law in the Church of England be lawfull p. 516. IV VVhether there be not vain repetitions in those formes p. 529. V. VVhether it would be convenient to alter any part of those formes p. 532. Of an Oath p. 535. Questions I. Whether swearing be an ordinance of or under the Gospel p. 538. II. Whether the oaths of Allegiance and Supremacy required by the King of England c. May lawfully betaken p. 540. Curteous Reader be pleased to take notice that these bookes following are Printed for and sold by Edward Brewster at the signe of the Crane in St. Pauls Church yard 1661. Bp. Williams Right way to the best Religion wherein at large is explained the Principle heads of the Gospel in foll Dr. Iermin Chapline to King Charles the first his phrastical Meditations by way of Commentary upon all the Proverbs foll Mr. Elton his Commentary upon 7.8.9 Romans foll Mr. Prinnes Hidden works of Darknesse brought to Light foll Mr. Ball of the Nature and life of faith 40. his large and small Catechise 80. Mr. Bentharns Christian conflict shewing the difficulties and duties armor and speciall Graces to be exercised by every Christian Souldier 40. Mr. Baxter of Crucifying the world by the Crosse of Christ. 40. A Collection of severall Sermons preached before the Parliament 40. Mr. Cawdrey of the inconstancy of the Independent way with Scripture and it self 40. Severall Sermons of Mr. Paul Bayns Mr. Calamys Sermons Compleate Mr. George Newton his Elaborat exposition on Iohn 17. foll Mr. Randoll on the Church 40. on 8. Roman 40. Mr. Stalham against Quakers 40. against Anabaptists 40. Dr. Sclator on 4. Romans Mr. Vdall on the Lamentations Mr. Ieremiah Whittakers Sermons 40. A vindication of the Presbyteriall Goverment and Ministry CHAP. 1. Of the Church 1 Thes. 1.1 Paul and Sylvanus and Timotheus unto the Church of the Thessalonians c. INtending to speak of the nature of some despised Ordinances of the Church of Christ we hold it expedient if not necessary to take our Rise from hence by unfolding the nature of that Church whose practice we
never so well planted there may be some that will be irregular especially where there are Lyars evill beasts and slow bellies of which sort Crete was full of chap. 1.12 And therefore Titus is further charged that what is wanting that may conduce to the Edification of the Church having a respect to the people they should make such as may curb the veay beastlinesse or irreverence in the House and Worship of God We might insist longer on such Texts but these are sufficient to cause the unprejudiced Christian to consent to the truth that we are now pleading for 3. From the power and practice that was in the Jewish Church touching ceremonies not commanded may we draw arguments for holding the same lawfull in the Christian. Did not David bring in Ceremonies Musicians Qâ—iresters Organists Violers Lutinists with many more into the Worship of God which he had no command nor precept of God and though God had his Prophets Priests Messengers there in and about Davids Court yet never gave he one of them Commission in the least to check David for this his chargeable presumption nor to no King nor to no age after him my Christ himself did never mention it neither do we find any of Gods people scruple at it in his time nor after possibly those sons of Belial that rebelled against his sons might for Rebellion is so â—gly-faced that it never durst appear in the World without a Mask generally it takes that of Religion but seeing God was silent what needed they care We have heard some say that Musick might bee under the Law but nor under the Gospell not that I plead for Musick in the least but using it as a sutable Medium to prove the truth it is now under demonstration ignorantly for it was not under the Law nor mentioned in the Law but a pure invention of Davids own He conjecturing that Musick might tend to the ends before specified From the liberty therefore that was given to the Jewish Tabernacle Synagogue or Temple for we may judge there were after Ceremonies brought in as there occurred necessity or conveniency we may argue the power of the Christian Church even in reference to ceremonies whose liberty is by Christs death more large then theirs in all respects and surely not diminished in this 4. From that Decorum that decent Ceremonies of which still we say the Governours are Judges makes the Ordinance of the Church appear withall Let his soul be bound up in the bundle of life and made higher then the Kings of the Earth who declares that he bears a greater reverence to the Ceremonies of the Church of England by being in those places and seeing those Congregations wherein they were not used or spoken against And indeed Reverent gestures grave Vestments decent and comely Deportments may be compared to that cloathing of Gold with which the Kings daughter is habited Psal. 45.13 making them exceeding beautifull in the eyes and ears of the Beholders and more esteemed of her members and reverenced of all that are partakers 5. It is the Doctrine of all reformed Churches Confes. of the Church of Helve Art 25. of Belg. Art 3â— Ausp Art 15. of France Art 32. of the Church of England Art 20. Church of Bohem. Art 15. with this advice that however such Ceremonies had their beginning whether from Bishops or from Councills or of any other the people were not to care for it nor be disquieted but to use them to good because they are good So the Church of Wittemburge Art 35 holds it lawful to appoint days for to hear and preach Sermons and any other Rites not contrary to Scripture So Sueve Art 14. and withall confesses that they reckon no traditions for mens traditions but such as are condemned in Scripture contrary to the Law of God but for such as agree with Scripture and were ordained for the good of men although they be not expressed in the Scripture yet in that they proceed from the commandment of love which ordereth all things to be done in decency they are worthily to be accounted rather of God then of man and closeth up their Article by showing from Scripture that the more willing a man obeys the civill Laws which are not â—repugnant to Religion the more fully he is enduced with the faiâ—h of Christ. In the mouth of these witnesses let this truth be justifyed And Quae non prosunt singula multa juvant Since my writing this going through the Harmony of confessions and other Authours we find the Church willing to show her own power limiting herself in the eyes of her own people in cases of Ceremony viz. 1. She hath no power to impose any thing contrary to the written Word of God 2. Nor none that are insignificant 3. None that are troublesome 4. Nor with any opinion or thought of necessity as to lay salvation upon them 5. Without all conceits of merit as to deserve Heaven by them 6. Not laying them down as parts of Divine worship 7. Or to conceit that the observance of them will make us the more perfect before God If the Church that imposeth those Ceremonies teach not the necessity of their observance directly or exactly by these arguments she may impose what ceremonies she wil according to the doctrine of most of the Protestant Churches in Christendome yea all of them that have declared their opinions upon that Subject Quest. 3. Whether the Church haâ—h power to compel any irregular Person to her Ordinances For the opening of this Question we must note that when the Church is said to compell it is neither to imprison nor to fine those being altogether out of their Verge and dominion excep you imply that the Church-Officer be likewise in civill authority and exercise Jurisdiction in that capacity or if you consider the civill Officer a Church member and in that sence the Church some way may be said to do it We shall consider the Church-Officer abstractly as no civill Officer but in that capacity that he bears toward the the Church and by compelling we hold out or mean no other thing then the utmost of the Churches power and largest extent and the execution of that highest Act of Justice wherein her Lord and Husband hath invested her to free both him and herself from contempt by which she hath authority to command and to punish those who wilfully absent themselves from her service without such reasons as the Church her self shall be satisfied withal for who ever went to hell without a reason And let none quarrel with the word Compel to omit the Grammer of it which holds out the sence before spoken of we finde in the great Supper Luke 14.6 the Master giving a charge to his servants to call his Guests some excused themselves yea all gave reasons for their absence to flesh and blood satisfactory Then they were to go to the Streets and Lines of the City chief places possibly affording Guests sufficient for
supposes shall be theirs not his For the removing of this obstacle not to follow this man in his long wild Goose chace we must know that the servants are not blamed for the bringing him in that wanted the wedding garment in regard they did but that which their Lord commanded neither did he make any excuse for himself so farre was he from laying the blame upon others that he had nothing to say for his own vindication Who ever compels or forces the Minister or Magistrate to come to the ordinances fear thou God when Christ comes to take a walk in his Garden or among his Candlesticks and he see thee not acting those graces sutable to the Ordinance thou art about thou maiâ—st meet with a curse and not a blessing for the Church will never be blamed but thou mayest be condemned Moreover whereas Conscience by which we shall presume men walk taking no notice at all of Pride Spleen or Stomack is often pretended to justifie their separation we must note that conscience is no sufficient warrant to stop the Church in her Judicial Proceedings From some filth without and from some naughty humour from within men may have their eye-sight quite or near extinguished she knows there are some in her Family whose very consciences are defiled Tit. 1.15 It may anger such to have her look in their eyes and pain them to be turned up against the light of the Sun that she may give them eye-water but all tending to the good of the body the Church goes on with her cure by bringing her diseased Members to those Ordinances that are proper for their distemper Queen Elizabeth of glorious Memory Anno 1561 put forth a Proclamation enjoyning and commanding all Hereticks and particularly Anabaptists who had flocked into England being banished their own Countries to depart the Realm within twenty days whether they were Natural born or Forreigners This Civil Excommunication might have been prevented if they had obeyed the Laws of the Church then in force there being no ground that an established Church should suffer Hereticks upon the account of conscience Besides she hath learned and our ears have heard that conscience is not an absolute rule her Husband at his going told her thâ—t the time was coming that whosoever should slay her children should think that is be perswaded in his conscience that he doth God service Iohn 16 2. This is strange that any that feareth God should be perswaded in their minds it were an acceptable service to kill them whom his Son by his Word had begotten into a lively hope One of her Governors testifies of himself Act. 26.9 I verily thought with my self that I ought to do many thâ—ngs contrary to the Name of Iesus of Nazareth that is as he afterwards speaks he thought he was bound in conscience to â—â—â—â—â—son persecure slay stone and compel the Saints to blaspheme the Name of Christ and in this time no man could say but he was a good honest moral man Phil. 3.6 And what he did in opposition to Christ God knows it was neither out of spight or malice that he bore to him nor ill will that he bore to any that professed him but out of a zeal to promote Gods Glory and Honor this being known the testimony of a mans own conscience will by knowing Christians be made a rule of walking For indeed as to live by Reason will never make a Christian so to live by Conscience in this sense will make a Devil what iniquity may not be defended and abomination perpetrated if Conscience be the sole Judge To conclude therefore the Church knows that her Husbands last Will revealed in the Word of God is the prime Principal and ordinary Rule that she and all her children are tied to and to walk by and this of conscience is onely a secondary and subordinate Rule to that and where this would assume the Authority of the former and the child do what is good in its own eyes agreeable to his judgement suitable to his understanding write what shapeless Letters he will taking no heed of the Copy there she may lawfully use her Authority by perswasion or compulsion that is either make them come to her Ordinances or punish them for their not coming she in that case being the sole judge nor they If it here be objected for this age is witty that we never read that Paul or Peter compelled any It may be answered That Paul both did himself and gave order to excommunicate offendors And when they shew me that the Christian Religion planted by Paul was authorized by the Civil Magistrate and a Church planted and maintained by Law and by that Law compulsion forbidden then they say somewhat otherwise nothing the Law of the Civil Magistrate in Paul's time generally running against the truth of the Gospel Witness that Proclamation of Nâ—râ— who beheaded Paul published anno Christ. 67. Quâ—squis Christianum se esse confitetur is tauquam generis hvmani convictus hostis sine ulteriori sui defensione capite plectnor the English of which amounts to this That whatever man was known to be a Christian without further â—riâ—â— he should be condemned to death as a common enemy to mankind In such times as these there was no going to the Civil Magistrate for maintaining of the Church in her dignity against contumarious refractory and stuhborn backsliders but now I think of it it is time to come to the Quest. 4. Whether the civill Magistrate hath power over or in the Churches of Christ and if he have whether his Laws be binding to the Consciences of men For the ease of the Reader and that we be not forced to make many distinctions we shal suppose our Magistrate owning the faith of Christ and a Member of the Church we shall suppose him to be the chief Magistrate in or over a place or Kingdome whether by Succession or Election we shall also suppose this Magistrate to be either Man or woman We defend that one so ruling hath power both in and over the Church For 1. All good godly and holy Magistrates that we read of whether in common or in holy History did in a great measure meddle for that is the Word in this age with the Church and exercised authority over it and in it as Magistrates by their Royal mandates and holy Proclamations yea by the mouth of the Holy Ghost commended for their so doing as might be made out in many instances from David Solomon Iehosaphat and Hezekia and from him we may draw a remarkable passage for the affirming of the question It is said 2 Chron. 29.3 He in the first year of his Reigne in the first Month he opened the doors of the house of the Lord and brought in the Priests and Levites and gathered them tohether c. commanding them to sanctifie themselves c. Here was both zeal and speed his zeal in that he did it in the first Year of his Reign his speed
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
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
met something must and ought to be done for the peace of the Church yet nothing contrary to the meaning of the Holy ghost It is a sin and a high one to think that either Peter or Paul or Barnabas in this taught false Doctrine which must be granted if any part of the ceremonial Law be obliging Iames therefore who was Bishop of Ierusalem demands attention maintains that to be true which Peter Paul and Barnabas had said confirms it from the Words of the Prophet Amos Am. 9.11 12. So that by Iames also This is a fourth witnesse guided by the Spirit of God the Ceremonial Law it not now obliging Iames by Peters Argument seems to apply that the teaching of it might hinder the gospell v. 19. and gives it as his sentence so that still even by these eating of blood is not forbidden under the gospel being a part of that Law which they all consent not to be binding Iames also declares that the Church ought to be satisfied in matters of salvation when God is satisfied and since he requires not that Law none is to introduce it However Authoritatively appoints that the Gentiles be written to that they may abstain from pollutions of Idols from Fornication from things strangled and from Blood his reason is and let his reason be noted for the not observing of that is the ground of the errour for Moses of old time hath in every City them that Preach him being read in the Synagogues every Sabbath day vers 19.20 21. Which determination pleased all parties the controversie ceaseth the councell writes these Letters to the Churches of Syria Cilicia and of Antioch Before the breaking up of this councell that Creed called the Apostles Creed is supposed to be made as a Standart of Doctrine now we come to 2. The parties written to the direction of the Decrees or Cannons of this Councell runs thus The Apostles Elders and Brethren send greeting unto the Brethren which are of the Gentiles in Antioch Syria and Cilicia c. Now we must note that in all these Countries the Jews were mingled among the Gentiles and had their Synagogues in many places at this day and the Law read therein and in them such as preached Moses God yet permitting in some sort the Jewish ceremonies to live in the World the Temple of Ierusalem yet standing this gave great occasion of quarrelling and caused conteâ—â—â— the Jews were angry that the Gentiles were not circumcised that they eat blood that they eat in Idol Temples or any part of that that had been sacrificed to Idols a thing in it self indifferent 1 Cor. 8. they wonder that the Gentils wil not abstain from fornication an act much practised among the Gentils held by many indifferent and consistent with Religion 1 Cor. 5.8 and Chap. 9. The Gentiles again wonder and proved that they were not obliged to circumcision nor tyed to worship at Jerusâ—lem nor to observe the distinction of clean and uncle in Beasts Foul or fish wondred they would abstain from blood since Christs was shed and proves and disputes that it is no sin to abstain from things strangled There is no discourse in Antioch but his every Meeting every Sabbath may every House is divided in the truth of these Doctrines some for one some for another Paul and Barnabas are for the Gentiles some of the Sects of the Pharises are for the Iews there is meeting after meeting â—bout it no smal division Moses being read and taught in the Synagogue every Sabboth day confirms the Jews in his opinions Paul and Barnabas's teaching confirms the Gentile in his judgement Paul indeed brings good arguments from Christs death but the other brings stronger from Moses writings shall Moses that was but a servant in the house have his Laws kept now the Son is come cals one and shall the Laws and customes that God himself commanded be sâ—â—ghâ—d says another In th is garhoil the Gospel is hindered the new plants of the Christian Religion are discouraged Paul thereto â—â—akes great care for them Barnabas and he maintain that the Law is not to be urged so sayes Peter so says Iames in the Counsel yet that this rock of offence might be removed the Holy Ghost puts it in the minde of Iames to decree that the Gentiles should abstain from Fornication and from Blood at which the Iews were offended And that the Iews should not teach circumcision washings c. at which the Gentiles were offended and discouraged the reason of both is Moses is read every Sabbath day and by this decree some part of the Law is kept by which the Jews might be pleased and yet not all the Law by which the Gentiles might be encouraged and that which is commanded is one of the easiest parts of the Law that the Jews might not boast and yet what is commanded is in the Law that the Gentiles might not brag for Moses is read c. and happily this determination did agree them Yet still remember that Paul Peter and Iames maintained that the Ceremonial Law was not to be taught as obliging and that yoake ought not to be put upon the disciples for the peace of the Church therefore rather then for any necessity of Salvation is that part of the Law Ceremoniall here enjoyned But this leads us to the 3. Thing written of or determination of the Councel it self with the grounds of it the Canon or decree it self is this with its preface For it seemed good to the Holy Ghost and to us to lay upon you no greater burthen then these necessary things that ye abstain from meats offered to Idols and from blood and from things strangled and from Fornication It is observable that in this Epistle the Council gives the Gentiles information that they had heard that some preached to them Circumcision and the keeping of the Law unto whom says the Councel we gave no such Commandement v. 24 Where know if it had been sin for the Gentiles to have eaten blood then without question they had been commanded to have preacht it down This decree of the Councill hath 3 parts 1. Something Ceremoniall as to abstain from things strangled and from blood Here call to mind the Reasons given above for the prohibiting of blood things strangled may have some relation to them the blood not being out of them and therefore that sort of meat might be unhealthy and if this were a sin viz. to eat blood it behoved every man to assure himself of a good Cook Nay we question whether ever he would eat meat We are sure the Mysticall use of blood is gone viz. to make an Atonement for the soul what vse it is prohibited now for hath not yet been discovered 2. Something there is indifferent viz. to abstain from meats sacrificed to Idolls now we know that is not in it self unlawful for an Idol is nothing 1 Cor. 8. The Apostle there speaking of it condemns it not as a sin but only
upon God for mercy a whole day spending it in his service only and not to praise him with the same time-favours of spiritual nigardliness when the mercy is obtain'd Two or three of such days in a year is rare which might stop the mouth of Covetousness if it should plead fear of want 2. In relieving of the poor and indigent Ester 9.22 Iosephs afflictions must not be forgotten and the hungry soul must not go empty all that day he must be filled with thy goodness yea if thou pleasest thou mayst send portions to thy friends that they also may rejoyce with thee and for thee Revel 11.10 3. In more liberal receiving of the Creatures both in food Neh 8.10 and in apparrel Ester 5.1 The Jews in Chushan when the Council of Haman was turned to foolishness might have said with the Psalmist A Table hast thou prepared for us in sight yea in spight of our enemies and in a day of praise nothing is more sutable then a garment of praise From this it is that the Scripture calls them feasts of which the Church of the Jewes had these most remarkable commanded them of the Lord viz. 1. The seventh day or Sabbath 2 The feast of the Passover Exod. 12. In remembrance of the peoples delivery out of Aegypt and the Angels passing over the houses of the Israelites and smiting the houses of the Aegyptians It was celebrated the fourteenth day of the moneth Nisan or Abib and continued till the one and twentith of the same moneth answering to our March It is called also the Feast of unleavened bread Mat. 26.17 3. The feast of Pentecost Levit. 23.11 so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth fiftieth being celebrated the fiftieth day after the feast of the Passover the harvest of the Jews falling between these two feasts this is called also the feast of the first fruits Levit. 23.17 that their grain and corn might be sanctified for their use which was begun with one feast and ended with another 4. The feast of Tabernacles Levit. 23.40 It was celebrated the fiftieth day of the moneth Tisri answering to our September and continued full seaven days in memory of their Fathers dwelling in Tents Booths and Tabernacles the space of fourty years in the Wilderness 5. The feast of Trumpets Levit. 23.24 this was according to their political or civil account celebrated every new years day which was the first day of the first moneth Tisri which moneth was the seventh according to their Ecclesiastical or Spiritual account It was so called because on that day there was more sounding of Trumpets then at other times even all the day In memory say some of Isaacks deliverance from sacrifice a ram being offered up for him the horn of which beast was used as Trumpets are now In memory says others of the Law which they were to keep all the year which was delivered with the sound of many Trumpets Some say it was to put them in mind of the resurrection to a new life which shall be done with the sound of a Trumpet Others think it was to make their new years day the more remarkable because from it all their deeds and contracts bore date 6 The feast of the new moone Numb 28.11 Every new moon was a festivall among the Jews and the first day of the moon was the first day of their moneth In it it was unlawfull to buy or sell Amos 8.5 they repaired to the Prophets of God 2 King 4.23 7 The feast of Expiation Levit. 16.40 this feast was observed the tenth day of the moneth Tisri the priest at this time went into the Holy of Holys and made an attonment for the sins of the people For all their sins once a year Yet the Jews say it was in memory of Gods forgiveing them their sin of Idolatry in worshiping the golden calfe It is reckoned among their feasts though in it self a fast for that the Lord and they by performeing certain rites were agreed a true cause of joy and on that day the year of Jubile was proclaimed a time of great mirth 8 The feast of the Septennial Sabbath Levit. 25.4 as every seventh day was a sabbath of rest so every seventh year was a year of rest to show that man his lands his grounds were all the Lords 9 The Feast of Jubile Levit. 25.8 this was celebrated every fiftieth year proclaimed on the day of expiation It is called Jubile as some supposes from Jabal a Ram because it was proclaimed with sounding of trumpets or Rams horns All servants were this year set free and all lands that had been sold or morgaged returned to the true or first owner who had sold or morgaged them It mysticaly shadowed that Spiritual Jubile which Christians enjoy under Christ by whose blood we are not only made free but also the sound of the gospell which was typically showed by the sounding of the trumpets is gone throughout the world to those the Jwes themselves added 10 The Feast of Purim or of Lots Esther 9.20 this feast was celebrated the 14 and 15. days of the moneth Adar answering to our February In memorial of their deliverance from Haman 11 The feast of comportion of wood Nehe. 10.39 celebrated in the moneth of Ab or Iuly in memory of the wood comported or brought for the perpetual nourishing of the fire under the altar of Ierusalem according to the law of God to burn the sacrifices thereon made 12 The feast of Dedication 1 Maca. 4.59 of which we have spoken before Now notwithstanding we find not in the new testament any man bound to the observation of those days appointed by God to the Church of the Jwes or of any other yet because the exercise of Godlinesse may be interrupted through the fleshes frailty and the worlds emergency In a holy Imitation of the Jewes piety and Mordechais zeale and Iudas Maccabeus his devotion whose feast though Apocryphal was observed by our Saviour the Church of Christ here on Earth hath pointed out some days in the Calendar to be kept holy to the Lord for the honour of his name and credit of the gospel as the feast of the Nativity Circumcision Epiphany Purification c SECT 5. Questions resolved Quest. 1. Whether the feasts of the Church Catholick iffâ—r from those of the Church of Rome Quest. 2. Whether the Festivals of the Church of England may lawfully be observed Quest. 3. Why are Bone-fiers made in England upon the feast of the fifth of November Quest. 4. Whether the time of a Martyrs death be a proper time for feasting Quest. 5. Whether the feast of Philip and Jacob be not prophaned Quest. 1. Whether the Feasts of the Church Catholick differ from those of the Church of Rome That the Saints are to be honoured is by no true Christian denyed and that days may be set apart upon their account to worship God in is justifiable and in this both the Catholick Church and that of Rome agree
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
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
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
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
Our Saviour being of the Royall Trybe was born a Gentleman of this you have a part 2 Civill by riches Abraham was a mighty Prince of this you have a Competency 3 Moral by a vertuous life this made Jabez more honourable then his Brethren in this you have outstrip'd many of your companions 4 Celestial by being Crowned with glory and such honour have all Gods Saints which to obtain a firm standing unto and a worthy receiving of the Churches Sacraments are essentiall helps and furtherances In this tract you have their natures Catholically handled and purely though plainly taught unto which if you take heed you shall do well and passe for a true Son of the Church in the Register of the faithful and receive the sure reward of a Saint in the new Jerusalem the Mother of us all which is the prayer of him who is SIR Yours in all offices of love and duty Will. Annand CHAP. I. Of Sacraments THe seals of the Covenant of Grace are called Sacraments quia Sacramentâ— tractari debent a word though not found in Scripture as the word Trinity yet Sufficiently grounded in the same It signified of old that Oath or Engagement souldiers made to their Captain of their faithfulness and fidelity before they were listed in an army and without this military Sacramental Oath it was not lawful for any to draw his sword in a field Christ is the Captain of the Christians salvation and these Sacraments are Bonds and tyes on mans part to be the Lords and to be faithful unto him until death The doctrine of the Sacraments is the second work that we undertook in this backsliding generation to defend against the calumnies and reproaches of ignorant and unlearned men in prosecuting of which we shall in the general behold 1. Their nature 2. Their end 3. Their parts 4. Their number 5. Resolve some Questions SECT I. THe nature of the Sacraments may be thus known They are holy and visible signs ordained by God as seals of his promises representing that inward grace and goodness which he bears towards and intends to shew unto his people through the Lord Iesus 1. They are Holy and visible signs God was pleased in all ages to deal with his people in This way of Sacraments holding forth his mercy and will toward them by some visible sign presented to them Thus the trees of life and of knowledge Gen. 2.9 were Sacraments to Adam and Manna from Heaven and water out of the rock were for a time Sacraments to the Iews 1 Cor. 10.3.4 and water bread and wine are standing Sacraments or visible signs of Gods love unto Christians Therefore they are called Holy figures Marks Badges Prints Forms Patterns Representations Memorials Symbols Seals or Signs Evidently holding forth Christ and all his merits Gal. 3.1 2. Ordained by God Sacraments are in themselves not circumstantial but essential parts of Gods worship and therefore he onely is to be the giver of them none ought to inrrude that as a part of worship unto which God hath not given his consent Erroneous therefore is the Church of Rome even in this particular in binding her Members to five Sacraments more thâ—n ever God made or the Chatholick Church knew God must give the grace gift or mercy signified by that sign therefore it is fit he appoint the sign himself he appointed circumcision under the Law Gen. 17.10 and baptisme under the Gospel Iohn 1.33 3. As seals of his promises God hath declared in his word that he will forgive his peoples iniquity and remember their sins no more Ier. 31.34 and hath appointed the Sacraments as seals to this promise and all others of the like nature The Sacraments may be considered in a three fold manner and usually are 1. As instruments and so they awake and stir up the soul to lay hold upon Christ as God exhibites him in the Gospel 2. As signs and so they represent Christ and him crucified which is common to them with the Gospel 3. As seals and so they declare that the receiver is pardoned concerning that truth or deed written in the Gospel Matâ—h 26.28 3. Representing that inward grace c. Israel was Gods peculiar people whom he had taken out from among all nations to behold his glory and the outward sign or token of that was their circumcision in the flesh Geâ— 17.11 which as baptisme unto us signified and sealed their regeneration justification and sanctification through Christ Deut. 30.6 Rom. 4.11 4. Through the Lord Iesus This is the thing signified in all the Sacraments of the Church he is eat in the Manna and in the passeover drank in the water out ofâ— the rock he is in the baptismal water to wash the soul and take away its pollution and in the Eucharistical bread and wine to strengthen and comfort the soul God intending Christ to be the way wherein he will meet the sinner and the door through which he will admit him into his presence There are who make the Rainbow a Sacrament unto Noah Gen. 9.12 13. and when they shew that Christ is signified thereby and his merits represented by it as by a sign and his mercy declared as a seal to all that are beholders of that bow or the parties to whom that covenant is made which was with every living Creature I shall be of their judgement not before SECT II. THe ends for which God appointed Sacraments in his Church are chiefly these 1. For helps against our weakness we can understand spiritual things and heavenly mysteries the rather that they are represented to us by bodily and visible signs we are the more able to apprehead the efficacy or the manner of the blood in washing or purifying the polluted when it is mystically represented to us by water Our memories are fraile and the death of Christ may more powerfully be thoughâ— on by us when it is signified by bread and wine which is one cause of that Sacraments institution Luke 22.19 2. To confirm us against our doubtings the penitent hath the promise of the forgiveness of sins made unto him but the Sacrament gives him Gods hand for it God hath written it in his word and Christ hath sealed it by his last supper Matth. 26.28 3. To quicken us against our dullness Sacraments are bonds tyes covenants engagements and visible contracts that the soul makes of new obedience they are as it were spurs in the sides of a lingering heart making him with a holy compulsion to bear up to the Lord Jesus in points of worship and of practice 1 Cor. 10. 16.21 4. To discover that we are of his inheritance by his Sacraments his own people are distingushed from such as believe not in him or call not upon him Goliahs being uncircumcised 1 Sam. 17 36. was an argument to David that he belonged not to God by baptisme we are at this day known from all such as look not for salvation through Christ that being performed in his name as
for us this is proper to the Christian and for this is this Supper designed and after this manner the true communicant remembers Christs deah both in its causes and benefits 1. In its causes which was sin mans pride of life made him humble to the death his looseness made him be bound his surfeiting made him fast his prodigality made him poor and his eating of the forbidden fruit made him dye upon the tree 2. In its benefits by his death man is freed 1. From paying the debt he owed to eternal justice 1 Thes. 1.10 2. From the bondage of the Ceremonial Law Gal. 5.1 3. From the power of sin and Sathan 1 Iohn 3.5 All which excite him to thanksgiving 2. Another end was to stir up and quicken all true and saving graces to cherish faith to work repentance to enflame love to excire hope and to make the Christians affections heavenly 3. To assist our dull natures these outward pledges shew of what necessity Christ is to us by them Christ is evidently though mystically crucified before us that we may admire love him and mourn over him 4. That we might declare our Communion with him They are only his friends whom he invites to this banquet of wine Iews Pagans are secluded from this feast and have no portion of it while he calls to the Christian to drink and eat abundantly he being onely his beloved SECT III. THis age amongst other crimes for which one day it shall be judged hath become guilty in an eminent and high measure of the neglect of this Sacrament of the Sâ—pper there are many in her pretending to holiness yet not demonstrating obdience we may suspect their sincerity however they suppose to escape without receiving of this Ordinance let the sober Christian know that it is his duty to approach the table of the Lord and it ought not of him to be neglected For 1. It s an easie duty It heightened Adams offence that the precept might have been so easily observed the same case is here Not that I maintain this is rashly to be approached unto but that that Christian that gives God his knees in prayer and eye in reading his tongue in singing his ear in hearing his hand in well doing and will not give God his mouth in eating shall not be holden guiltless 2 Kings 5.13 2. It is by the Lord enjoyned Luke 22.19 until there be found out a Text wherein the abstaining from this Ordinance is dispensed withal Christ may not admit them to his glory because they remembred not his precept in the doing of this in memorial of him and when they are secluded Heaven it may be they shall hear that it is for their not eating and drinking in his presence though in his name they may pretend to have done mighty works 3. It is a renewing of the cop y of the pardon of sin Matth. 26.28 to be dayly calling upon God through Christ for a pardon of sin and in the mean time neglect that Ordinance which is pecularly designed for that very end and purpose as it increases sin in all so it is a high degree of folly and strange impudence in men to expect that God shall say thy sins are forgiven 4. From the practice of the primitive Church Acts 2.46 Acts 20.7 did they think it their duty to take it often and is it no sin in us to neglect â—t alwaies Are we less beholding to the death of Christ then they or is God more beholding to us that he can dispense with a breach of his own Ordinance more then with them or did he require more at their hinds then at ours or are we more indulged in our sin then they were if not we have cause to approach with fear and in this Ordinance serve him with trembling 5. We have need to confirm spiritual Communion each with other 1 Cor. 10.17 such bonds and tyes as Sacraments are very necessary in such a contending generation as this is this is an act or duty that dasheth contention strife pride vain glory with all their attendance against the stones This were a way to Follow peace with all men and holiness without which no man shall see the Lord. 6. The profession of the Christian saith binds men to it shall they profess that Christ is their Saviour to save them from sin and will not touch that Ordinance that above all others visibly holds that out The Iew might from this infer a contradiction betwixt the believers hope and his practiceâ— 7. It is aâ— Ordinance as well as others shall prayer have its place and preaching its place and reading its place and shall the Sacrament of the Supper onely stand without shall they injoy quietly their possessions which from the beginning they were endowed withal and this be forced be go to Law for its right What God hath joyned together dare some men presume to put asunder 8. It gives an occasion unto Schismaricks and Hereticks to scandal the Catholick faith how shall they joyn with such who so publickly are breakers of so positive a precept and how shall they be reproved for their not coming to praying and preaching since they can so really report Why do not you your selves approach that Ordinance of bread-breaking by which justly they may put us from taking a more out of their eyes until we have pulled a beam out of our own In a word there are none that be of years and discretion able to examine themselves and try their own faith in God but so far they are bound to be receivers of this Ordinance which makes the Church of England appoint that To every Parish Church or Chappel where Sacraments are to be Administred within this Realm the Holy Communion shall be Ministred by the Parson Vicar or Minister so often and at such times as every Parishioner may â—immunicate at the least thrice in the year c. We say so far as they are of years and discretion they are bound to receive this for there are some cases wherein even such may be kept from this Ordinance and by the Laws of the Church of England not to be admitted as shall be discovered in its own time SEcT IV. CHrist was pleased to represent himself to the believers eye in the swadling cloathes of bread wine in this Sacrament of the Supper which bread he called his body that is a sign of his body and the wine he called his blood that is a sign of it Now between his body and blood the thing signified with the application of it to the soul and the bread and wine which is the sign with the receiving it by the Communicant typified of old by Melchizedeck Gen. 14.18 who met Abraham returning from the slaughter of the Kings with bread and wine and blessed him as Christ here doth the believer when he returns from the slaughter of his sins we say between these two stands this holy Analogy and proportion similitude or likeness 1.
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
glory of God Iohn his zeal was not zeal but ambition 4. In a found knowledge of things prayed for we must understand what we pray that our zeal may be according to knowledge and our Amen agreeable to religion 5. In a constant making conscience of the duty for Gods glory our own and our neighbours good This grace in prayer is very necessary For 1. It is a servent of zealous Prayer that will avail for any thing Iam. 5.17 2. It is a servent prayer that will only obtaine heaven Mat. 11.12 3. It is by it only that the true Christian can be distinguished from the Hypocrit Math. 23.14 These are the graces that constituts prayer and makes it move toward heaven and indeed without these prayer is no more a prayer then 2 dead coarse is a man these being the very form and inward life of it Read pag. 513. before p. 512 made by him therefore he is great honour by it 1 Cor. 6.20 2. God hath redeemed the body as well as the soul he cures the deseases of the one as well as pardons the sins of the other 3. God will glorify the body as well as the soul. 4. We can only give a good example by the body not by the soul how shall our light shine to others but through the lanthrone of our outward man and where this light appears not It is to be suposed there is no light in them For were they burneing they would also be shineing lights Iohn 5.53 SECT VII Questions Resolved Quest. 1. Whether men by Industry may obtaine a promptnesse in prayer Quest. 2. Whether the wicked be bound to pray Quest. 3. Whether the set forms of prayer used by law in the Church of England be lawfull Quest. 4. Whether there be not vaine repitions in those formes Quest. 5. Whether it would be convenient to altar any part of those formes Quest. 1. Whether men by Industry may obtaine a promptnesse in prayer This question taketh its rise from the practise of those ignorant pretenders to the spirit of prayer whose devotion in a great 2. The external forme which consists in the gestures of the body must be considered God will be worshipped with the whole man that is both soul and body We have them that pretending to inward worship will not give God outward service but we shall find the Saints both in the old and new Testament using their bodies in this duty of prayer both in the generall and some particular parts of it 1. The body in general and that in different gestures as prostration Numb 16.22 Kneeling Acts 20.36 Standing Luk 18.13 Lying Isa. 38.12 a Sitting 2 Sam. 7.18 leaping Act. 3.8 2. We have some particular parts of the body exercised in this ordinance in a particular sort as the head eyes hands mouth or tongue 1. The head and that bowed down 2 Chro. 29.30 noteing the reverence they bore to him in their hearts It is also called a bowing with the face and once was done so low as the very ground of the pavement 2 Chro. 7.3 2. The eyes and they sometimes cast down Luk. 18.13 noteing humility and sometime cast up Iohn 12.41 noteing faith 3. The hands and they spread abroad noteing fulnesse of grief Ezra 9.5 and also fulnesse of joy 1 King 8.22 holding forth anger to throw a way the thing prayed against and a desire to receave the thing prayed for Again the hands are lifted up noteing zeal of Gods glory Psal. 63.4 and sincerity of heart Lam. 3.41 In praying and noteing an appeal to God inswearing Gen. 14.22 Dan. 12.7 further they finite some parts of the body at the breast noteing sorrow Luk. 18.13 as the thigh noteing shame and guilt Iere. 31.19 3. The tongue this needs no proof it is so clear and so commonly known And was there not a cause to use the severall parts of the body in his service did the Saints do this without a reason 1. The body is Gods as well as the soul it is a creature measure consisted in hums and haws way faces and strained words not being prompt in their extemporary deliveries which to a voyd and that the weak Christian may have where with to expresse himself in a prompt and decent manner let him practise those known following rules 1. Be observant of the providences of God to themselves or others that they ether know hear or see this evil befalling now upon such and this good being given to others our own deliverance in such a danger and anothers being left in the same danger will afford abundance of matter in prayer 2. Be studious of the Scriptures of God by observing and heading the promises threatnings and passages therein a great furtherance shall they be to him that intends to go to God by prayer 3. Be often in the pactise of prayer In this use may go a great way and bares a great stroake men that have great parts may lose them by not useing of them and they that have small parts with exercise may abundantly improve them â— Be frequent in examinings the turnings and windings of the heart the vanity and folly and wickednesse that lodge therein will bring in great store of provision to that part of prayer Confession 5. Be strengthening the heart in the doctrine of faith this will make a man bold confident which will also make him prompt and fluent 6. Be studious in reading practical Divinity which treasures the soul with abundance of found knowledge and that affords matter of meditation and that again in prayer is brought forth with abundance of advantage 7. Call upon God for the Spirit of prayer not that I mean thou shouldst desire the spirit imediatly to act upon the heart and mind and then upon the tongue as some fond ones in those dayes for it may be aquestion whether that prayer would be lawfull in regard that whatever is sayd upon that ground is equall to what was delivered by the Apostles and equally binding the whole Church of God and to be a rule and canon of faith to all that hears thee so pray and Indeed some mens zeal in calling up a spirit of prayer gave breath to their Impudence who pretended a spirit of preaching which spread so farre that even womens preaching hath been taught to be as Infallible as St. Pauls and their sayings to be received under the pain of damnation as well as the sayings of our Lord. By the Spirit of prayer therefore we understand two things 1. The spirit of Justification to sprin le the soul of Christ. of sanctification to wash away all uncleannesse called the washing of regeneration Tit. 3.5 which spirit wherever it is is accompained with a desire to pray and disposeth the soul to pray though it were but in groans and wishes Rom. 8.26 and by observeing the rules before given having obtained this gift the soul may not only groâ—ne but speake unto God its desires 2. The graces of the spirit or fruits of