content he takes in men by his hatred a detestaâ—â—on of things done by his feet is signified the power strength speed or presence of God by his back parts an imperfect Image of his glory c. these things being in Scripture in a Metaphorical way to help our infirmities Quest. 3. Whether there be but one God 1. That there is but one God the Scripture in no point is more clear For instance Thus saith the Lord the King of Israel and his Redeemer the Lord of Hosts I am the first and I am the last and besides me there is no God Isai. 44.6 And I am the Lord and oheré is none else there is no God besides me Isai. 45.5 so Deut. 32.39 1 Cor. 8.4 5 6. Deut. 6.4 2. There can be but one Omnipotent Omnipotency is to have all power might and strength there is power and there is Omnipotency Power may do much but Omnipotency can do all power may be suppressed by a greater power but Omnipotency knows no opposition It hath no difficulties nor Lets it works freely and perfectly without co-workers or Materialls if at any time it uses any it at no time needs either Gen. 17.1 I am God Almighty therefore there can be no other God but he For suppose another there must follow a Contest who should be most worshipped most feared most magnified one must yield to the other which denotes impotency which is a denying of a deity 3. There can be but one Infinite To be Infinite is to be fully constantly in all places It is to be without bounds to be unmeasurable to exceed reason or capacity it hath respect to time place power wisdome Justice mercy God is infinite in time being Eternall Infinite in place filling Heaven and Earth in power he do all things in wisdome he knows all things past present and to come In Justice who can dwell with everlasting burnings in mercy for the Righteous go into life Eternal Do not I fill Heaven and Earth saith the Lord. Jer. 23.24 There is therefore no place no time left for another God Suppose one you must at the same instant give him a Vacuum to Reign in which to affirm would but argue emptinesse of Wisdome and shallowness of understanding 4. There can be but one recipient We are commanded to love God with all our strength soul and mind Deut. 6.4 5. there is no part of our love service fear worship to be given to any other then one therefore there is but one 5. Therre can be but one Efficient There are many things in the World depending upon each other as the lincks of a chains which if we measure and count we shal come to the first which is the preserver of all the greatest number hath it's Original from a Unite Trace every Creature in it's steps upward and we shall fall upon one that is the Original of all He is before all things and by him all things consist Col. 1.17 To suppose another God were to suppose a being without acting which is an irratiâ—nall conceit Yet thre are in Scripture that are called Gods besides the Lord of which afterwards Quest. 4. Whether there be three Persons in the God head and how these persons do agree These things are by many of this age denyed and therefore must be proved and though they may be thought to be needlesse in regard that by many they are believed yet this may give to many an enlightning into the truths that possibly upon trust only are received Before we come to prove the question its proper to premise 1. We must know that this mystery is a great mystery and is indeed above Reason It is to be rather the subject of our admiration then inquisition it 's to be feared that many reason themselves out of Heaven by endeavouring to apprehend the depth and rationality of this 2. That though it be above reason yet it 's necessary for salvation i. e. to such as are of years of discretion Upon this Principle stands the Fabrick of all Religion to quit this is to quit with Christianity 3. That though the word Trinity be not found to be in Scripture yet the thing that we would expresse by that word is in it 1 Iohn 5.7 which holds out that one is three and that three is one which is expressed significantly enough by the Church under the word Trinity 4. That the three Persons in the God-head are distinguished by these Names The first person is called the Father the second is called the Son or the Word the third is called the Holy ghost or the Spirit yet they make not three but one God There are three that hear Record in Heaven the Father the Word and the Holy ghost and these three are one the other three that follow viz. the Spirit Water and blood are said to agree in one but these three are said to be one 1 John 5.7 that is essentially and naturally These three differs three ways 1. The Father begets Psal. 2.7 Thou art my Son this day have I begotten thee He begets Christ by Eternal generation and believers by spiritual adoption in reference to both thesâ— is he called Father Ioh. 20.17 2. The Son is begotten he is called a Son Prov. 30.4 Iesus is the Christ and is born of God 1 John 5.1 3. The Holy ghost proceedeth from these two Ioh. 15.26 As a man when he looks in a glasse if he smile his image smileth also and if he take delight in it it taketh delight in him the face is one being suppose that the Father the Image of the face in the glasse is another being suppose this the Son begotten of the Father and the smiling of them both is a third thing proceeding from the two former suppose this that the spirit that procoeds from the Father and the Son All these a man knowing to be but one face and of one face may know that these three are but of one â—od That they are personally distinct from each other appears by many Texts chiefly these Prov. 8.25 The Son speaking of himself shews us that when there was no depths I were brought forth when there were no Fountaine abounding with water before the Mountains were setled before the Hils was I brought forth c. When he prepared the Heavens I was there when he established the clouds above when he gave to the Sea his decree then was I by him as one brought up with him c. In which speech it appears that he that was begotten by the Father was a distinct person from him that established the clouds which was the Lord Gen. 1. Again Psal. 33.6 we read that by the word of the Lord were the Heavens made and all the Hoasts of them by the breath of his Mouth Here are the three persons differenced Christ the word the Lord God the Breath of his mouth the Spirit which appears by comparing this Text with Iohn 1.1 and Gen. 1.2 Also Gen. 1.26 One says
Either 1. Strictly for those Precepts Sayings Sermons Exhortations that he gave made left behind in the World when he was visibly dwelling among men in the shape and form of a Servant and whosoever lets these words dwell in them they shall be like men dwelling upon a Rock the water may come about them but it shal never hurt them they may come about their feet but never swell up to the head the wind may blow but not a hair of his head fall to the Earth Mat. 7.27 2. Largely for all the Words Sayings Prophesies Sermons that were spoken by all whom he commissioned to preach after for the whole Doctrine of the Old and new Testament rejecting nothing nor turning out of doors of the great and capacious building of our souls no Word no Scripture since we can see the Image of Christ upon them all we know that Orally and Vocally or Verbally Christ made no Psalm yet here they are put down as the Words of Christ for they were truly Prophetically and spiritually made by him they are a part of that holy Book called the Word of Christ not excluding the other persons but including for it hath various titles according to the purpose and pleasure of the holy Ghost It is the VVord of God Ephes. 6.17 It is the VVord of the Lord 2. Thes. 2.3.1 It is the VVord of Life Phil. 2.16 and here it is the VVord of Christ. In those other places the Son is not excluded quod necessario subintelligitur non deest and here the Father with the Spirit are concluded That the whole body of the Doctrine of the Scriptures and what ever is contained therein may be called the word of Christ though Christ might not be yet come in the flesh may be thus demonstrated 1. They were all uttered and spoken by his spirit or they were written by that spirit that came from him Holy men of God spake as they were moved by the Holy ghost 2. Pet. 1. ult Now the Holy ghost is sent by the Father in his Sons name Ioh. 14.26 and the Son sends the Holy ghost again from the Father Ioh. 15.26 It was this Spirit that put words in the mouth and mind of Noah Abraham Isaac Iacob David Solomon Iehosophat Iob Daniel Ieremiah VVhat shall I say the time would fail to speak of Gideon Barack Sampson Peter Paul and Iames the Lords Brother all which were acted by one and the same spirit which proceedeth from the Father and the Son prompting them and dictating to them the things Councels prophesies that are recorded in the Oracles of God 2. They did all of them hold him out to the VVorld or to the Sons of men speak of him Abraham saw his day Iohn 8.56 Moses wrote of him Ioh. 5.46 Isaiah saw him born of a Virgin Isa. 7.14 and told the VVorld of it Isa. 9.6 Ieremiah saw the children of Bethlem slain for him Ier. 31.15 He was seen from the top Tower of divine speculation giving eyes to the blind and ears to the deaf Isa. 35.5 He was sold for thirty pieces of silver Zacch 11.13 he was seen scourged mocked and crucified Isai. 53.4 5. he was seen to rise from the dead the third day Hos. 13. 14. Psal. 16.10 Ion. 1.17 he was seen to intercede at the right hand of God Dan. 9.17 he was seen coming in the clouds to judge his people Iude 14. his Birth his Reign his Nature his Suffering the cause of his Suffering the profits of his sufferings the height of his Power the extension of his Kingdom was made known to the world to Simeon before he embraced him else he would not nay could not have beheld him as the Lords Salvation Luk. 2.30 that is he through whom God appointed salvation to come by Christ himself commanded the Jews to search the Scriptures Ioh. 5.39 as if he had said If you do not find by the Scriptures the properties acts signs tokens of the true Messias spoken of by the Prophets to agree with and in me then believe me not They speak so fully and so largely of him of his Kingdome strength and power that almost it is nothing else but the word of Christ as if he himself were speaking of himself the things concerning himself Every Prophet in his turn prophesied and spake of him untill Iohn and he pointed him with his finger saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold the Lamb of God they held him out unto the World in Prophesies and Types the Baptist held him forth to the World in flesh and bones yet fleshand blood revealed it not to him neither but the spirit which he sent before to restifie of those things that should come to pass and that they might be brought by those sayings to believe on the Son of man he brought indeed glad tidings vere magnum id est majus quom humana capit intelligentiam that said To you is born this day a Saviour which is Christ the Lord. Gloria in excelsis he plainer that said Behold the Lamb of God that taketh away the sins of the World 3. They were all of them ratified and fulfilled of him confirmed and established by him Not a Iota or Title that was foretold of him but was to the height accomplished of him ut impleretur that it might fulfilled which was spoken in the Scriptures is a usual phrase with the Evangelists As Ionas was three days and three nights in the Whales belly so was the Son of man in the bowels of the earth As the Serpent was lifted up that the Israelites beholding it might be cured of those wounds the fiery Serpents had given them so must the Son of man be lifted up on the Cross that whoso beholds him might be saved from the stings of that old Serpent called the Devill and Sathan Revel 12.9 He is the true Melchizedec who meets the faithfull returning from the slaughter of their sins and comforts them with bread and wine and blesseth them yea and they shal be blessed There was one Text and it seems but a mean one yet he wil not dye nay rather he cannot dye until it be fulfilled for at the last gasp he cryes out Ioh. 19.28 I thirst Quodnam Genus Sermonis he that could endure mockings scourges buffettings nay nailing to the Cross cast out of the land of the living and near to be made free among the dead cannot he endure a little thirst This thirst it seems is more then naturall that death it self cannot quench he is a thirst and Heaven and earth shall perish before he drink not those hands feet that in this his condition we would think should rather smite him spurn at him must be imployed to fetch reach him drink Ut impleretur all this was done that it might be fulfilled which was spoken in that Scripture Psal. 69.21 In my thirst they gave mee Vinegar to drink which when he had done then Consummatum est all was finished if it had not been the truth
Let us make Man in our image after our likeness he that sayes these words must be one that can create and make Man to whom are these words spoken not to a Creature not to an Angel for man was not made after the image of an Angel as some that denies this truth makes Christ to be it must be God Why is it said let us note that there are more Gods as hath been before proved but the word Us denotes the plurality of Persons for the next words show God created man in his own Image It must be therefore God the Father that sayes to the other persons the same God with him let us make man in our own image that is in the image of God not of any created being moreover Matth. 3.16 We finde Iesus the second Person in the water the Spirit of God descending like a Dove upon him and the Father calling down from Heaven this is my well beloved Son c. where we clearly see the three Persons in different places doing different acts which proves that they are different persons which place being clear for the distinguishing of three we may say to our new Atrians or Antiteinitarians what I read Athamasius said to the old ones who denyed the three Persons Abi ad Iordanem vibebis go to the River of Jordan and thou should see the truth of it Though they be different in persons as is so clear in Scripture that it is to be wondred what impudent devil possesseth so many in our dayes to deny it yet it is not to be concluded there there are three Gods for these three personally make but one God essentially 1 Iohn 5.7 which brings us to the second part of the question how these three persons do agree This being such a mystery if any be too curious about this point let them shew me how they are framed figured in the wombe how they grow upon Earth how their own Soul animates their Body and by that time something more may be thought on for the further clearing of these insearchâ—ble mysteries viz. the begetting of the Son and proceeding of the Spirit yet that the one is begotten and the other doth proceed from Scripture is apparent but the manner of his begetting and of the other is proceeding God hath clouded And it is not good to be wise above what is written but to the point The three persons agree and ate one in Eternity in Dignity in Diety in Operating and in Willing 1. In Eternity there was none of them before another each of them have had and shall have as long continuance as another all of them hath been from everlasting and all of them shall be to everlâ—sting Iesus Christ is the same Yesterday to Day and the same for ever Heb. 13.8 I was set up from everlasting from the beginning or ever the Earth was Prov. 8.23 In the beginning was the word and the word was with God Iohn 1.1 and Gen. 1.26 To suppose now the Father and the Son to be one from Eternity and not also the Spirit is to suppose that God was without his Spirit which were Blasphemy in Divinity since he was alwayes a living God and absurd in reason yea equally ridiculous as to imagine a man to live move and have a beeing without a Soul The Father the Son and the Spirit are therefore coeternal that is one in eternity 2. In Dignity that is one hath as great excellency majesty as the other they are in one and the same state Honour and Glory â— none of them is greater then another none of them to be worshipped called upon more then another nor to be worshiped less then another the same glory that we give to the Father we are to give the Son and the same to the Holy Ghost and what we give to the Son the same we are to give to the Father and the Spirit Holy Holy Holy is the Lord of Hoasts cryed the Angels Isa. 6.3 a darke representation of the Trinity in Unity so Iohn 5.18 Gen. 1.26 Iohn 5.23 All men should honour the Son even as they honour the Father and Revela 5.12 13 Blessing Honour Glory and Power be to him that sitteth upon the throne and to the lamb for ever We cannot give nor ascribe these to him that sitteth on the Throne and to the Lamb but we must give them also to the Spirit of him that sitteth on the Throne and of the Lamb. The Father the Son and the Spirit are therefore coequall that is one in Dignity 3. In Diety that is one is equal and as much God as the other the Father is very God the Son is very God and the Holy Spirit is very God and yet there are not three but one God the self same God that the Father is the self same is God the Son and that very God that the Father and the Son is the self same God is the Holy Ghost Trinitatem omnipotentem quis intelligit quis non loquitur eam si tamen eam Rara anima quae dum de illa loquitur scit quid loquitur Lord I believe help my unbeliefe I believe that the Father is not the Son nor the son the Spirit and also that the Son is not the Father nor the Spirit and also that the Spirit is neither Father nor Son yet I believe that the Father the Son and the Spirit is ONE A TABLE Demonstrating this In his igitur tribus quam sit inseparabilis vita Unae essentia quam inseparabilis distinctio tamen distinctio videat qui potest certe coram se est Aug. lib. Con. 13. c. 11. Haec est enim sides vera veniens de sana doctrina haec certe est Fides Catholica Orthodoxa quam me docuit Deus in sinu matris Ecclesia gratiâ suâ Aug. 1. med 30. This shall appear by a distinct proving each person to be God And 1. That the Father is God appears by the Scriptures and reason 1. By the Scriptures Thes. 3.11 Now God himself and our Father and our Lord Iesus Christ direct our way unto you here God Almighty is called upon distinctly with the Son under the notion of our Father for so he is by adopting us his children as before was spoken and so v. 13. Before God even our Father so 2 Thes. 1.1 2. Paul c. Unto the Church of the Thessalonians in God our Father and Chap. 2.16 Now our Lord Iesus Christ himself and God even our Father so Ephes. 1.3 Blessed be the God Father of our Lord Iesus Christ He that is his Father is our Father is God blessed for ever Heb. 1.1 8. God who at sundry times and in divers manners spake in time past unto the Fathers by the Prophets hath in these last day spoken to us by his Son The same God that spoke to the Prophets hath a Son therfore he is his Father whose Son now is Christ His who spake in divers manners
to the Prophets and he is God And again I will be to him a Father and he shall be to me a Son v. 5. Who says these words he that begot him Who begot him He whose Son he is Who is that Son Christ that purged our sins and sate down on the Right hand of the Majesty on high v. 3. Whose Son is he He that spoke unto our Fathers by the Prophets and he was God v. 1. Moreover Prov. 8.22 The Son himself says The Lord possessed me in the beginning of his way c. when there was no depths I was brought forth before the Hills was I brought forth Who brought him forth he that made the Earth and who made the Earth God Geu 1.9 10. Many other places might be brought for this truth as Ioh. 17.3 Ioh. 20.17 Rom. 1.7 but we forbear in regard that those against whom the question is raised denye not the divinity of the Father but of the other person 2. By reason drawn from Scripture or scripture reason it appears that the Father is God for 1. Prayer must be made to him Pray to the Father which is in secret Matth. 6.6 Pray Our Father which art in Heaven now we are to pray to none but to God Isa. 42. â— 2. It is he that revealeth hidden mysteries Luke 10.8 This none can do but God Isa. 41.8.22 23. 3. It is he that maketh the Sun to shine and the Stars to give light to the Earth Matth. 5.15 The Sun is his for he made it he made the Stars also Gen 1.16 This showes that he is God Isa. 40.26 4. It is he that maketh the Raine to fall Matth. 5.45 This none can do that but God Jerei 14.22 2. That the Son is God appears by Scripture and Scripture reason 1. By scripture John 5.20 And we know that the son of God is come c. And we are in him that is true even in his Son Iesus Christ this is the true God and Eternal life Heb. 1. â— But to the Son he sayeth Thy Throne O God is for ever and ever Rom. 9.5 whose are the Fathers and of whom as concerning the flesh Christ came who is over all God blessed for ever Isa. 9.6 Vnto us a child is born unto us a Son is given c. his name shall be called wonderfull Counsellour the mighty God so John 1.1 The word was God John 20.28 Psal. 68.18 with Ephe. 8.8 Psal. 95.6 compared with 1 Cor. 10.9 Isa. 41.4 with Revela 8 6. Isa. 25.9 Zacha. 2 9. Isa. 7.14 Phil. 16. Phil 2.6 Acts 7.59 Tit. 2.13 1 Tim. 3.16 What â—eâ—d we oppose those blasphemous Arians any longer hâ—ve we not heard himself say I and the Father are one John 10. â—0 Reader these things are written that thou mightest believe that Jesus is the Christ the Son of God and that believing thou mightest have life through his Name Ioh. 20.31 And this is eternal life to know him to be the only true God and Iesus Christ whom he hath sent viz to be the true God also Iohn 17.3 2. By Scripture reason or reason drawn from Scripture t is clear that the Son is God 1. He made and created the world Iohn 13 this none did but God Gen. 1.1 or could do Isa. 44.24 2. He can and doth forgive sins Luke 7.48 this none can do but God Luke 5.8 3. He gives the holy Ghost Ioh. 20.22 this none can do but God Isai. 44.3 4. He preserveth his Church Matth. 16.18 this none can do but God 5. His Name is preached up Phil. 1.18 this ought not to be done were he not God 6. He is Omnipresent he is in Heaven and Earth at once Iohn 3.13 this could not be were he not God 7. He knows the thoughts of man Matt. 9.4 this he could not do where he not God 8. He is Eternall Revel 1.8 this he could not be were he not God 9. He is Almighty Revel 1.8 this he could not be were he not God 10. Men are baptzed in his Name Mat. 28 19. this ought not to be done were he not God 3. That the holy Spirit is God appears by Scripture and Scripture Reason 1. From Scripture Act. 5.3 Why hath Satan filled thy heart to lye against the Holy ghost c. Thou hast not lyed unto man but unto God Isaiah 6.9 The Prophet heard the Lord say Go and tell this people hear ye indeed but understand not c. The Holy ghost is said to speak the Words Acts 28.25 26. By which two places it appears the Holy ghost is God And so 1 Cor. 12.6 there are diversities of Operations but it is the same God which worketh all in all c. To one is given by the Spirit the word of Wisdome to another the gift of knowledge by the same Spirit to another the gift of Faith by the same Spirit Quest. What Spirit is it that giveth these diversities of gilts Answ. It is the same God that worketh all in all and the same Lord v. 5 6. Also we read Deut. 12.6 If there be a Prophet among you I the Lord will make my self known in a vision unto him and will speak to him in a dream now Prophets spake as they were moved by the Holy ghost 1 Pet. 1 21. 2. By Scripture Reason or Reason from Scripture It appears that the Holy ghost is God 1. He is Eternall Heb 9.14 this he could not be were he not God 2. He is Omnipresent Rom. 8.9 He is in all the faithfull whereever they be therefore he must be God Psal. 139.7 3. He is Omniscient 1 Cor 2 10. therefore he must be God 4. He created the World Psal 23.6 this he could not do were he not God Gen. 1.2 Job 26.13 5. He gives the gifts of miracles c. 1 Cor. 12.10 therefore he must be God 6. He calls men to be Apostles Acts 13.2 therefore he must be God 7. Because the sin against him is unpardonable Matth. 12 31 therefore he must be God 8. He knows the souls and consciences of men Rom. 9.1 therefore he must be God 9. He hath a Temple 1 Cor. 6.19 therefore he is the living God 2 Cor 6.16 10. Men are baptized in his Name Matth 28.19 therefore he must be God Thus it appears that the Father the Son and the Spirit are one essentially that is one in Deity The other two parts in which they are one a viz. in Operating and in willing may be dispatched in Word 1. For Operation they work all one and the self same thing together Joh. 5.17 Gen. 1 26 And 2. For willing they will all one and the self thing without opposing crossing or contradicting each other Joh. 8.29 I do always those things that please him viz. the Father saith the Son by consequence the Spirit of the Son must please him which is the holy Ghost Rom. 8.9 and the spirit of the Father must please the Son which â—sthe Holy Ghost Isaiah 48.16 The Church of Christ hath in
are providing our selves to defendin points of grand concernment and as a preliminary discourse to the following truths we shall preface upon that Subject Every Heretick stands confident in his errour and each seducer pleads for a belief of his Doctrine by imposing the name Church upon those whom they have so seduced and made Proselytes to their Hereticall Tenets by which means the glorious Fabtick of the Catholick Church is like a lodge in a Garden of Cucumbers sleighted and disesteemed of many we shall stand therefore a short season upon this holy ground and take a true survey of her large dimensions Da Domine perficere qui dedistâ— velle For her height or Altitude by the Scripture I see that she is higher then the Heavens her Head who is above all principalities and powâ—â—s is Christ the Lord. Ephes. 5.23 He is at Gods Right hand and in her affections she is at the same place Col. 3.2 Behold see you her not going up to heaven like Pillars of smoâ—k leaving the Wildernesse of this World Can. 3.6 Her hasty departure occasion'd betwixt Love and fear longing to be with her beloved and fearing to be devoured by faithlesse and unreasonable men who like Foxes have encompassed her about purposing to tear her in pieces from whom that she may be delivered she assumes the wings of a great Eagle and maketh her nest above the stars For her breadth or Latitude by my Creed I see her of an infinite and inconceiveable extension I believe that the Church is catholick she is as broad as the World as old as the Creation her age you may suppose to be attended with weaknesse but it is not the last visit that Christ her Husband made her renewed her strength like an Eagle so that shee walks and is not weary she runs yet is not faint holds pace with eternity it self Perceive you not Christ the everlasting Son of the father to be the corner stone of this glorious building 1 Pet. 2.6 And untill he cease being it shall never know dilapidations By the same Perspective or Fiduciary Optick Nerve I see her of a comely and beautifull proportion and holy uniformity I believe that the Catholick Church is holy The Kings Daughter is glorious within Christ her Spouse is ravished with the beauty of her eyes Cant. 4 9. Therefore she shall ever be Reverenced in mine He whose eyes are Ten Thousand times brighter then the Sun hath shined upon her garments of wrought Gold and protests that there is no spot in her Cant. 4.7 Let me therefore never cast a blot upon her He that is her Husband hath made her so Ephes. 5.27 Therefore let me that am her son ever hold her so but for the clearer understanding of this matter we shall 1. See the Nature of the Church in Generall 2. Resolve some questions concerning her The nature of the Church of Christ by a due weighing of this description through faith and Scripture may be fully manifested and known It is First The Whole Society or Company of Beleevers 2. Elected and appointed by Gods Eternall decree 3. Called by the Word of the LORD 4. From amongst the rest of Mankind 5. For the bringing of glory to his own Name and giving unto them Eternal lfie In this Description take notice 1. Of the Members of the Church they are the whole Society or Company of Believers in what age soever they lived in what place soever they aboad in however dispersed where everscattered whether far or near old young male female High and Low Rich and Poor All that ever were and all that ever shal be all that ever lived upon the Earth with all that ever dyed in the Womb from Adam the first man that ever was known with and until the last man that shal ever be born makes up this Temple of God and all of them are but severall Members of that body whereof the Lord Jesus is the head 1 Cor. 1.2 Rom. 12.5 2. Of the Causes of the Church and they are either 1. The efficient cause Gods Eternal decree There are none made members of the Church by chance nor by their own care and industry who by taking thought can adde one Cubit to his Stature and he is high with a witnesse who hath his head above the clouds None shall sit in the Kingdome of God but they for whom it is prepared of the Father Matth. 20.23 And it is prepared for them before the Foundation of the World God by his decree must separate Believers from among men or faith shall never purifie the hearts of men and Election must precede Vocation Gal. 1.15 The least blossome of true holinesse will never grow nor never was seen to bloom upon that stem whose root was not Predestination Ephes. 1.4 5. 2. The Instrumentall cause which is their Call by the Word of the Lord this is the means used for the bringing of many Sons and Daughters into glory It is the charge of Almighty God to the Apostles to hear his Son Iohn 17.5 It is the charge of the Son that the Apostles preach to the World Matthew 28.18 19. And by the benediction of the Spirit by that there is added to the Church dayly such as shal be saved Acts 2.47 None shall be glorified but such as are called with a holy calling we must hear the joyfull sound of his Word before we can see the glory of his countenance for whom he glorifieth he justifieth and whom he justifieth them he also calls Rom 8.30 This Call is so necessary to the Churches being that the Greek Word for Church comes from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their being called and indeed none shall be crowned with the Lamb but such as fight with him and none shall fight under him but such as are called chosen and faithfull Revel 17.14 We have those that pretend a call in this generation but we have cause to suspect it is not by the word of the Lord for if so they would be holy without blame before him in love Ephesians 1.4 They would be full of love were they full of the Spirit and of joy peace long-suffering gentlenesse goodnesse faith Galathians 5.22 Bitternesse wrath anger clamor and evill speaking should be far from them with all malice Ephesians 1.31 The word of Christ we are to look after if we seek to obtain glory for that leads unto it Revelations 22.7 And we are to entertain it in our hearts if we would have that to shine upon our heads the same Doctrine is taught us by the Church of England Art 17. Yet we must understand this calling of or by the word to be onely necessary First when God is pleased to give the word Secondly to those persons who are of years wit or discretion to understand the word or Thirdly where God hath given the naturall meanes for the hearing or reading of his word 3. The formal cause remotely described Separated from amongst the rest of mankind by
is himself and his Cardinals saies it a poor bolster God knows for a man to place his rest his confidence his assurance the unchangable estate of his eternal soul upon And why must I believe it because they say it Because they cannot erre and why must I believe they cannot erre because they say so thus may they impose upon mens consciences the very doctrine of Devils as they do 1 Tim. 4.12 3 4. and the poor people are taught that they must believe that oâ— herwise they are no members of the Church out of which indeed there is no Salvation or of Christ though no Scripture be brought in the least to confirm it 2. We were not baptized in the name of the Church this argument Paul brings against the divisions of the Corinthians 1 Cor. 11.3 there were some that would stick to the Doctrine of Paul some hold to that of Cephas what sayes he was Paul Crucified for you or were you baptized in the name of Paul that you should suppose to be saved by me we were baptized in the name of the Triun God and we expect only and we believe throughly to be saved by him alone without the aid of men or Angels for if an Angel should come down and perswade us or teach to us a necessity of believing in him without or against the Scripture as frequently Rome doth he were to be accursed I say again he were to be accursed 1 Gal. 9. 3. The Catholick Church calls upon her members not to do that and good reason too the Son of God would not though he might urge his own authority plead for a beliefe but upon a Scripture account Iohn 5.39 and Paul desires to be followed no further than he follows Christ 1 Cor. 11.1 and those Bereans are made noble for searching the Scriptures whether the things that were spoken by Paul were true or no Acts 17 11. And we have a charge given us to hear the Son the same teacheth the reformed Churches as of France Art 2. Belg. Art 7. Art 20. of the Church of England Art 1. of the Church of Bohem In which Article there are two reasons given for this truth 1. because the Scriptures were inspired and taught by the holy Ghost confirmed by heavenly testimonies which spirit discovers to men how it ought to be understood for Prophecie came not in old time by the will of man but holy men spake as they were moved by the holy Ghost 2 Pet. 1. ult Besides the Lord himself saieth Search the Scriptures And again Ye are deceived not knowing the Scriptures c. 2 Because that is a true and sure testimony and a clear proof of Gods favourable good-will which he hath revealed concerning himself such things as are necessary to doctrine to discipline and government of the holy Church are all fully and absolutely so comprehended then which no Angel can bring any thing more certain and if he should he ought not to be believed For which cause saies that confession in our Churches the Scriptures are rehearsed to the hearers in the vulgar tongue and especially according to the ancient custome of the Church those portions of the Gospel in Scripture which are wont to be read on solemn daies out of the Evangelists and Apostles writings and are usually called the Epistles and Gospels The whole stream of the confessions of reformed Churches runs against Rome in this 4. Our Creed which is the rule of things to be believed as the ten Commandements are of things to be done and the Lords Prayer of things to be asked calls upon him that reads it or hears it to believe only in God the Father and in God the Son and in God the holy Ghost and not to believe in but to believe the Catholick Church i e to be perswaded that there ever was is and shall to the end of the world be a company of men Elected and called unto life by which confession we acknowledge our selves one of them Now to believe in the Church were to set her in as high dignity to rule over the consciences of men as Christ himself or any other person in the Trinity which were a giving his glory to another 5. Men should by this never be assured of their Salvation nor of their good estare it might be necessary for thy Salvation to do that this day which might not be done if I would be saved the next for as the Rulers of the Church uttered their judgments upon the light of reason I must judge my self in a happy or in a forlorn condition which is contrary to that Catholick doctrine Make your calling and Election sure 2 Pet. 1.10 which could never be done did it lye upon the fine flourishes of an Oratour or distinction of a Canonist sitting in counsell And indeed this may be one cause why the Church of Rome denies the possibility of a firm assurance of future glory contrary to the text above named 5. There are but four false religions in the world Heathnism Turcism Judaisme and Papism the Heathen possibly may reason the case for his religion against an Opponent though perhaps as soundly as Cyrus reasoned with Daniel concerning the dignity of Bel Thinkest thou not â—hat Bel is a living God said the King seest thou not how much he eateth and drinketh every day The Jew he will direct thee to the Scriptures see and try if his religion be not according to that most sure word of Prophesie The Turk is stubborn and it is death to dispute or search the truth for the confirming of the faith in the matters of the Alchoran The same it is with the Papist the bell will ring and candle will be put out and the book opened if the authority of the Bishop of Rome be once questioned though in matters of faith Let the Turk and Romanist therefore go together give me that religion that may be tryed and hold out in tryal yet let the Romanist remember that as Mahomet said he found the hand of God seven times colder than ice he may find it seventy times hotter than Purgatory for either adding or taking from the word of God and imposing any thing upon the people as necessary to be done in point of Salvation Illi ergo potius parendum monenti ut omnia exploremus quod bonum est retineamus quoe certe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instituti non potest nisi ad manum sit Lydius ille Scripiucarum lapis cujus ope aurea ab aereis humana á Divines internoscantur Notwithstanding that the restimony of the Church is not to be taken singly in matters of faith yet the testimony of the Church is of great weight and concernmnst in matters of fact For 1 it may prepare our hearts and move them to believe the thing the surer that the Church hath affirmed This made King Charles the first of glorious memory strongly to assert that what could not be proved by the word of God to be unlawfull
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
receive the seed upon good ground thus to know is only Life eternal he that thus knoweth shall no longer be called a Servant but a Brother a Sister and a Mother to Christ Iesus Matth. 12.50 SECTION II. THe next thing to be opened is to discover what it is to be well acquainted with the holy Scriptures this appears by what hath been already spoken yet for further demonstration to be acquainted with the word of Christ is 1. To know it from all other sayings of the world we are to know the very face of Scripture in the greatest croud of the wisest Sentences and know it from all the wisdom of the gravest Fathers For 1. We cannot otherwise reverence it as we ought we are to tremble at the word of God Isa. 66.2 There is such a Majesty in the word that we are to esteem the very feet of him beautifull that brings it when the voice of God soundeth in our ears if we cannot discern the Royaltie that is in it we are not like to esteem it as we ought or as God requires 2. We cannot otherwise believe it as we ought by not knowing it we may be drawn to doubt of the truth of it in discourses while men are dehorting from this or that vice or exhorting to this or that duty and intermingling either threats or promises the truth of both may be doubted either to the hardening of men in their sin or to cool their affections to the duty 2. To bear it in our mind above all other things in the world our hearts must love it above all see that our thoughts affections our desires our meditations be busied about the nature of it precepts of it promises of it and what ever we forget let us never forget his precepts Psal. 119 93. Let us make it our Companion by meditating upon it all the day ver 97. 3. To make it the Rule of our lives above all other things some walk after the ways of Ierobuam others after the counsel of the ungodly some râ—ns with a multitude to do evil others walk after their own inventions many walks after the flesh others according to the Prince of the power of the ayr the Spirit that now workeâ—h in the children of disobedience But we have a more sure word whereunto they do well that take heed as unto a light in a dark place until the day dawn and the day-star arise in your hearts 2 Pet. 1.19 And as many as walk according to this rule peace be on them and mercy Gal. 6.16 make the word therefore a Lamp unto thy feet and a light unto thy paths and then thou art acquainted with it SECTION III. WE are now to confirm the Doctrine by other places of Scripture in the doing we might muster up Legions of Arguments we shall content our selves with a few such as these viz. Among other warnings given the people of Israel there is one Deut. 11.18 to take heed that they served not other Gods Therefore ye shall lay up these words in your heart saith the Lord and in your soul â—ind them for a sign upon your hand that they may be as Frontleâ—s between your eyes and ye shall teach them your children speaking of them when thou sittest in thine house and when thou walkest by the way when thou liest down and when thou risest up and thou shalt write them upon the door posts of thine house and upon thy gates c. All which put together as laying the word up in their heart and soul teaching it their children always speaking of them it will amount to as much and hold forth the same thing the Doctrine doth We read again Deut. 31.11 12. that men women and children and the stranger that is in Israel must be gathered together That they may bear and that they may learn and fear the Lord God and observe to do all the words of the Law All sorts of persons must hear the Law learn it and observe it Also Iosh. 8.35 There was not a word of all that Moses commanded which Joshua read not before all the congregation of Israel with the women and the little ones and the strangers that were conversant among them Here the above mentioned Law is put in execution and performed by Ioshua no doubt but for the same end which the Lord commanded by Moses which was that they might learn to do accordingly The same did Iosiah 2 Kings 23.1 2. Who sent and they gathered unto him all the elders of Judah and Jerusalem And the King went up into the house of the Lord and all the men of Judah and all the inhabitants of Jerusalem with him and all the Priests and Prophets and all the people both small and great and he read in their ears all the words of the book of the Covenant so did Ezra Nehem. 8.2 3. It is a great charge in the Gospel to search the Scripture Iohn 5.39 and all as new born babes are to desire the sincere milk of the word 1 Per. 2.2 We cannot be ignorant that the man that would be blessed ought to have his delight in the Law of the Lord and in his Law doth he meditate day and night Psal. 1.2 Behold I come quickly saith Christ Blessed is he that keepeth the sayings of the Prophesse of this Book Rev. 22.7 These Laws and Precepts were never yet revoked and therefore they stâ—nd in full force and vertue signifying that it is the duty of all to have knowledge of and to be well acquainted with the word of God the Text it self seems to be Imperative Imperative praeceptionis Let nothing that is let neither Doctrine nor person whatsoever hinder the word of Christ from dwelling in you what means then the bleating of the sheep nay rather the lowing of the oxen in our ears nay rather the barking of Dogs against this Truth Beware of Digs Phil. 2. He that barks against the Scripture against the whole Scripture surely denies that Christ is come in the flesh and therefore is an Antichrist nay denies that there is a God and therefore is an Atheist For 1. It was Gods main drift purpose and intention in sending his Prophets and Ministers Rising up early and sitting up late giving precept upon precept line upon line Isa. 28.10 to have his people know his word and learn his Law 2. It was the end of Christs Incarnation and of his dwelling among men that his words might sink down into the hearts of men and possess their souls and spirits To this end was he born and for this cause he came into the world that he should bear witness to the truth Joh. 18.37 and the word of God is truth 3. It was the end of the Holy Ghost 〈◊〉 Inspiration when he inspired the Apostles in preaching and writing was it not for this that men might be saved by believing and obeying I write to you little children saith the beloved Apostle c. I write to you Fathers c. I write
all ages held this truth giving the same glory honour worship to all the three persons which they gave to each of them singly How often the Church of England sings glory be to the Father and to the Son c. is known It is the Catholick Doctrine taught by all Reformed Churches both of the late and the former Councell of Helv. Art 6. Art 3 of Bas. Art 1. of Bohem. Art 3 of Fr. Art 1 of Belg. Art 2 of Ausp Art 1 of Wirt Art 1 2 3 of Scot. Art 1. of England Art 1. The Article it self is this There is but one living and true God everlasting without body parts or passions of infinite power wisdome and goodness the maker and preserver of all things both visible and invisible And in Unity of this Godhead there be three Persons of one substance power and eternity The Father the Son and the holy Ghost Quest. 5. Why are Kings and Magistrates called Gods and rebellion said to be like witchcraft in Scripture 1. This Question ariseth from what hath been before spoken for if there be but one God how come the rulers of the Earth to be called Gods Ex. 7.1 Ex. 22.28 Psal. 82.1 Iohn 10.34 35. 1. Gods they are called to teach that such ought to excel others in Godliness and such only are to be chosen that for religion are like Gods among men 2. To encourage them that they ought no more to fear the faces or regard the person of men or to punish the wicked among men then God doth 3. To draw them to his honour he hath given them his own name they are Gods and therefore they ought not to serve the Devil or the world but execute true judegement as God doth 4. To teach their Subjects Obedience there ought to be no grumbling nor murmuring nor rising up against God In distress one may petition to him but further we ought not to go he hath in the hearing of their Subjects given them his own name and thefore they are to honour them accordingly beg petition of him but no further 5. Let us of these nation add one comparison not known to the ancients our British god whom the Heavenly God make in peace glorious and in warre victorious hath only as God one unpardonable sin but one sin which he will never forgive one sin which is unto death he doth not say that we shall pray for it There are some that are thought to sin against the holy Ghost yet possibly do not I am prone to think that Spira sinned not that sin though he charged it upon himself some poor souls through Sauls persecution did blaspheme Christ for whom God might have a pardon Saul might not be guilty of that sin of Regicide so high as to make it a sin unto death for them our King hath mercy Fear might make them to blaspheme majesty repentance may procure them a pardon the others like Witches though repent must die whence flowes the second part of the question Rebellon is either against God Num. 14.9 or his Word Psal. 108.28 of against a King 1 Kings 12.19 Yet when ever it is in nature it is as witchcraft 1 Sam. 15. â—3 We shall consider it in that part that is against Lawfull Kings and Governours the Similitude may stand thus viz. 1 Witchcraft is a direct opposing of the order laws and Statutes that have been enacted by him who is the God of Heaven Rebellion is of his who is a God on earth Witchraft throws off God and is not afraid of his Majesty Rebellion throws off a lawfull Prince and is not carefull of his honour 2 Wichcraft is usually entered upon by a League Compact or Covenant which according to Authors is sometimes privately and sometime visible made with the Devil So Rebellion seldome or never goes without one or both these 3 Witchcraft as we read draws the party to deny that oath that he made with God in Baptisme Rebels if not formally yet virtually renounce those obligations which they made to their King and Soveraign 4 Witchcraft arises often from Malice Envie Discontentedness if God anser nor their mindes or revenge their quarrell they will endevour to do it by Satans assistance if Royal bounty flow not upon the Subject as he would have it he growes angry and will take by Rebellion 5 Witchcraft sometime is followed by pride or curiosity to do some secret and hidden work and to receive some kind of reputation among men Some will turn Conjurers Negromancers and Witches by the same subjects will turnâ— Rebels and Traitors 6 Witchcraft is followed by some through poverty or covetousness to get a poor living and to help their necessity they will bargain with Sathan Subjects to better their estates purchase wealth will often break out into Rebellion 7 Witches what through Justice guilt fear as we read seldome or never repent some sorrow they may have when they are in the hand of Justice for the same reason Rebels seldom or never repent except or untill they fall in the hands of the Officer and as Witches seldom then 8 Witches first or last meet with judgement much trouble and evil may be made and done by them but at length here or hereafter they are brought to triall they that rebell first or last receive to themselves damnation Rom. 13.2 I will not judge of their eternall estate but fire on earth is usually prepared for them both In Scripture Satan is called a god 2 Cor. 4.4 because of that power given him over the wicked whom God hath not called out of the World The Belly is called a god Phil. 3.9 men spending their time strength parts for its service Idols are called gods not that they are so at all but because Jdolaters have such an opinion of them Quest. 6 What was that Image wherein God made man and why was man created naked God having made man according to his own Image and yet God not being a corporall substance as man how is man made in his Image The likeness of God wherein man was made is Internall or externall 1 Internall that is in his soul where he was like God 1 In knowledge he knew God himself the Creatures his own happiness distinctly clearly fully that is as a creature was capable of Gen. 2.20 23. 1 Rom. 19.20 2 In holiness In him was no sin as in God is no darkness In him there was an ability to have cleaved only to good and exactly to perform what by God was commanded his affections were holy and pure without disorder and without stain and subject perfectly to the rule of right reason 3 In righteousness God could behold nothing in him but what was very good Gen. 1.31 no crookedness but a totall and universall conformity to his own nature purpose and desire law and precept there needed no Mediator between God and man he being upright before him All these three to be inwardly the Image of God appears Ephes. 4.23 24. Col.
with the flesh might and doth breed bad and unwholesome humours in the body of which Noah might have been ignorant or at least would caution him against it and the Israelites we know are most of all forbidden those beasts and fouls and fishes that in their own natures do breed no good nor wholesome nourishment to the body whatever the matter was above other Countries Israel had most Lepers God suited their fare according to the nature possibly of their foyl forbidding in it selfe what might harm their healthy constitution and among other things forbid them blood or to eat flesh with the blood or flesh not well blooded as being grosse food and tending to the hurt or detriment of man 2. Morall blood might be forbidden to the Jews 1. To separate them and keep them from the practice of the Gentiles who eat and drank the blood of those Creatures they offered in Sacrifice to their false gods That Israel was a people prone to Idolatry it is known no Nation was more they might quickly learn this piece of Gentilisme which to prevent this Law might be enjoyned them 2. To dehort or keep them from cruelty to teach them by prohibiting the eating of the blood of any not greedily to thirst after the life of any Creature or of their own kind that the Jews naturally are a cruell mercilesse and hard hearted people is known by a proverb to teach them therefore to be tender of the blood wherein is the life of all Creatures how strictly doth God give a Law concerning little Birds Deut. 2.26 that they shall not take the young ones with the Dam but to let her go So they are not to seeth a Kid in his Mothers milk Deut. 23.19 which literally to understand is not absurd which shows how farre God would have his people from the very appearance of cruelty 3. Mysticall and to the Author this is Instar omnium God would have the blood not to be eaten because he would have it sprinckled and poured out upon his Altar signifying that man for his Rebeliion had forfeited his lifeto the hands of Justice for it is said Levit. 17.11 And I have given it to you an Attonement for your souls For it is the blood that maketh an Atonemen for the soul. This is the mystery that is included in the prohibiting of blood it it makes attonemeâ—t and God would have it not put to any use for food of the â—o'y for he intended to be for the use even the Atonement of the soul which might by inspiration be known even to Noah and to the Fathers before Moses since the eating purely was not exprâ—ssely forbidden till now Since Christ by his blood hath made an Attonement for the souls of men there is no use to be made of blood now in Sacrifice neither is it a Creature can be used any other way then for food it must therefore be eaten or thrown away that is upon the account oâ— conscience to throw it away haâ—h an appearance of sin nay is a sin since there is a Rule in the gospell to make all things edible good for man to be eaten some say is a sin since it is forbidden in the gosspell at a Council of the Apostles and Elders Act. 15. In that Epistle written to the Churches of Antioch but this Scripture is also wrested which to demonstrate we shall briefly view the occasion of that Epistles writing The parties written the thing written of 1. The occasion of that Epistles writing A Church being planted in Antioch by the conversion of many Gentiles to the Christian faith some Jewish Preachers yet believers taught unto them the necessity of keeping the Law of Moses Act. 15.1 if they would be saved and v. 5. this discouraged the Gentiles much from or in believing in Christ the Law being to the Iews themselves an unsupportable burâ—hen as is implyed v. 31. Paul and Barnabas dissented from such teaching maintaining that Believers were not at all tyed to Moses Law Now the Houses Churches and Pulpits of Antioch were full of disputings and arguings the Iewish Doctors teaching one thing and Paul another No small dissention was among them v. 2. At length they think of an agreement Paul and Barnabas and others some of both opinions are sent to the Church of Ierusalem to know their minds vers 2. At their arrival there is a Councel called great controversy and much disputing there was the law of Moses must be kept if they would be saved ver 5.6.7 Peter rises so great is the difference Appeals to the Councel if among them whom God appointed to Preach he had not made choice of him to Preach to the Gentiles the gospel of Christ that they might be saved from whom as if he had said I received no such commission as to preach the Law of Moses as circumcision or the like Takes God to witness that all times God had testified of his content sufficiently and was satisfyed in the Gentiles beleiving without their keeping of the Law of Moses by giving them faith and the holy Ghost vers 7.8.9 Maintains further that they tempt God that reach the contrary doctrine and hinder or may hinder the progress of the Gospell by putting on that yoake viz of the Ceremonial Law of Moses on the necks of the Disciples which neither we nor our Fathers were able to bear by which he holds forth that the law of Moses obligeth not the Church under the Gospel And therefore is to be taught by none and is any do they tempt God At this Argument the mouths of all opponents are stopped Peter had been an eye witness of our Lords death and resurrection He got a special tripled comission to feed the sheep of Christ And at Gods Appointment did preach to the Gentiles the gospel and not the Law that God had blessed his preaching by giving the Gentiles Faith and the holy Ghost Though the Law was never taught nor observed their conscience now tells them this their doctrine is not of God they remained silent no disputing no arguing more vers 10 11.12 Paul and Barnabas takeing occasion by this argument of Peters declares unto the Councel what works God had done by their preaching among the Gentiles without the observance of the Law makeing the same conclusion Implicitely that Peter made from the same Premisses viz God owning their Preaching by faith and miracles and therefore as they taught at Antioch so they teach now being both here and there guided by the infalliable Spirit of God that the Law of Moses was not to be Preached was not to be kept in the mouth of these three Witnesses guided by the Holy ghost let this truth be justified that no part of the Ceremonial Law is to be taught obliging now and by consequence eating of blood is no gospell precept v. 12. Again there is silence the whole Councel being convinced of the truth of the Arguments urged by Peter confirmed by Paul and Barnabas However being
a Bed-chamber which is a civil dedication setting them apart for their use and the very altering of those uses hath a piece of unseemliness attending it a sink in a Parlour and a jack in a Dineing-room were not comely and therefore not used because of the civil dedication Now is it not therefore as proper that that house in a parish builded for the Lord have its sacred dedication and separated by some holy service for that end and purpose which may put a kind of sham upon any that would out of crosness or wickedness alienate it from its proper use but this brazen sacred age hath quitted shame and our upstart noble men and Gentlemen would be loath to have their grooms litter or curry their horses in their Halls yet these sacrilegious and prophane Saints could approve ye command them to do it in Churches Hear this ye old men and give care all ye inhabitants of the Land hath this been in your days or even in the dayes of our Fathers 1 Joel 1. O Tell it not in Gath publish it not in the streets of Askelon Kings 1.20 4. From that holy and generall rule of the Apostle avouching All things to be sanctified by the word and prayer 1 Tim. 4.5 It is these two by which our meat our drink our beds be sanctified that is that these things are fitted for their use for which they were appointed designed and created the like may be said of Churches that may serve for the use and purpose for which they were designed framed and erected 5 For the greater terrour to the enemies of Christianity or indeed of regularity when they shall know that this place this table hath been set apart for Gods worship for prayer Preaching and the Sacraments and seeing from Scripture that both God and Christ allowed of the like â—practises in former ages they may be affraid of alienating or thwarting the first institution of the same Quest. 2 Whether those places or Churches may be termed holy It was to be admired that some pretending to be so familiar with Scripture that it was their ordinary language yea the main ingredients of their orders and warrants would be text yet be highly offended with others for speaking the language of the holy Ghost in calling a man devout or a Church holy which are Scripture expressions to passe over the former and that we may not be mistaken in the latter we must distinguish of Holinesse for there is an absolute or relative holinesse 1. Absolute that is where holynesse is really inherent and actuall in the nature of the thing and so no created being can be holy but Angels and men It were high blasphemy to affirm a stone or a beam holy in this sense for they that are so sanctified are glorified 2 Relative that is where holynesse is only adherent and in respect of the presence or interest that it hath unto another that is holy in this sence the person of the Levite is in a peculiar way holy Levit 21.6 as being separated from others for the service of the most holy God so the Nazarite Num. 6.8 so the sabbath is holy so are the garments of the Priest Exod. 28 2. In this the flesh of Beeves of Calfes of Sheep is holy Numb 18.9 10. and the firstling of a Cow or of a Sheâ—p or of a Goat are holy v. 17. the Spoons snuffers and vâ—ssels used in the temple or about the worship of God are holy 1 Kings 8 4. And the garments in which Aaraon performed divine service are holy Exod. 3.5 Ios. 5.15 the structure of the temple is holy Psal. 79. 1. the ground upon which it stands is holy Psal. 48.1 Zeph. 3.11 In which sense our Churches in the birth may be termed holy the vestry holy Ezek. 42.19 there was never a spoon in all Solomons Temple holyer then our pulpit cushions are nor an altar in his Temple holyer then our tables nor a basin holyer then our souls nor a cuâ—lâ—hen our chalices nor any of his hangings holyer then our communion cloaths to speak then according to the language of the Spirit what ever it be that is set apart for the service of God to be used in his worship may without Idolatry or superstition be called holy that is in this relative sence in which only God speaks it for absolute holinesse God knew they wanted Quest. 3. Whether such Churches as have been Erected by Romanists may be used by Catholicks It is an argument brought by some who are wise in their own conceits that the Churches or Temples noâ— in England being builded by Papists and defiled through Idolatry are rather to be levelled then supported but nothing lesse 1 From the end and purpose of their being builded They were made by the Papists to worship God in and him in the Lord Jesus for the honour of Christ and him crucified were they erected if there were Idolatry mixed with this general end we may remove that and let the place stand and it is done 2 From the practice of godly Princes Holy Hezekiah did not destroy the temple though it was defiled by Idolatry in the days of King Ahaz but cleansed it neither did Iosiah overthrow the house of the Lord because it had been polluted by Mannasseth but repaired the breaches and ruines of it 1 King 22.5 It is true they both broke down the groves and the high places the Lord abhorring them and commanding at the first Israel to bring them down Indeed Iudas Macabans pulls down the altar that had been poluted through Idolatry and builds a new one 1 Mac. 4.46 which it is hoped will not be objected against us being Apocrypha and if it should when they can show us that it shall be as easy and as cheap for as to build other Churches as it was for him to build another altar then something may be done and yet at second thoughts it is easie to be supposed that there is scarce a communion table which the Altar typified now in England that was originally used by any of the See of Rome 3 From the scope design of hem that would have those places abolished they foresee that such places could not be builded againe and they know that such great lights keps their glow-worm conventicles from appearing these places being aloft do condemn their meetings in corners Christ preached on mont was transfigured crucified ascended on a mount all publick places now this they have and therefore to keep their error from derection they would have those places raized from the foundation Quest. 4. Whether at a Christians entry into those places he may perform his devotion Some have been thought superstitiously affected by many that knew not what superstition was for offering up upon their knees or otherwise prayer to the almighty at their first entry into the Church but wrongfully for 1 To performe some part of worship in a place set apart for worship is most sutable it is an house of
form of the institution of the Sacraments is not conditional that is the word to baptize in the name of the Father c. according to the institution is effectual to be a declarative sign of the baptizeds interest in the Father though the parties life be not exemplary Holy in regard it is not annexed to that precept which it should have been had the ordinance depended upon it So in the Sacrament of the Lords supper he that is a receiver of the bread and wine conscecrated sanctified and set a part as in the Gospel receives the body and the blood of Christ in as effectual a manner when the Minister is prophane as when he is Holy holiness in the Officer being not a condition required for the consecration And therefore as some said Now see to thine own house David we say Look to thine own faith O Christian. 5. It is against the judgement of all reformed Churches In those Articles above mentioned and of the Church of England Art 26. the Art it self is this Art 26. of the Church of England Although in the visible Church the evil be ever be mingled with the good and sometime the evil have chief authority in the Ministration of the word and Sacraments yet for as much as they do not the same in their own name but in Christs and Minister by his commission and authority we may use their Ministry both in hearing of the word of God and in receiving of the Sacraments neither is the effect of Christs Ordinance taken away by their wickedness nor the grace of Gods gifts diminished from such as by faith and rightly do receive the Sacraments Ministred unto them which be effectual because of Christs institution and promise although they be Ministred by evil men Nevertheless it appertaineth to the discipline of the Church that enquiry be made of evil Ministers c. Quest. 3. Whether the Sacraments differ from the Scriptures This is not positively determined since in some things there is a difference and in other things no difference we shall therefore in a few words discover both these beginning with their difference which consists 1. In that the word is preached delivered opened unto all the Sacraments given onely to the faithful 2. The word hath the priority of order that ever going before the Sacraments they alwayes coming after it 3. The word begets and creates faith the Sacraments nourish faith and make it to grow 4 The word is received by the ear the Sacraments by other senses 5. The word is simply and ordinarily necessary for salvation and sufficient without the Sacraments to sanctifie the soul the Sacraments are not simply necessary for life and their efficacy depends upon the word the want of the Sacraments is not damning but the contempt or neglect of them Again The word and the Sacraments differ not but agree and are one 1. In their Author God is the Author of them both he spoke the word and instituted the Sacraments 2. In their instrument by which they are both effectual that is the Holy Ghost he makes both the one and the other to be effectual unto salvation 3. In their Object both of them are for men onely and for their glory 4. In their subjects both of them hold out Christ with all his merits purchasing and proffering pardon 5. In their end both of them are designed for the glory of Christ and salvation of the elect Quest. 4. Whether the Sacraments of the Old differ from those of the New Testament As before this is not directly to be Answered they differing and not differing in some points they differ 1. In the matter and quality of their signs theirs was a cutting off the foreskin and in eating of a Lamb ours are bread and wine 2. In some external rites and ceremonies they were to circumcise precisely the eight day and eat their Lamb at such a time of the year ours are tyed to no time to no place 3. In the easiness of the duties compare our baptisme to their bloody Circumcision and we shall be brought to bless God for our freedom 4. In their duration the Sacraments of the Old were but to endure for a season but those of the New Testament are not to be altered while the world endures They agree and are one 1. In their give Christ the only Law-giver to the Church instituted both the one and the other 2. In their signification what baptisme signifieth now Circumcision signified regeneration or a being born again and was by both held forth Christ was signified by their Lamb so he is by our bread 3. In their application they received theirs by faith and our Sacraments are applied by the same grace 4. In their end or effect the invisible grace goodness and mercy of God were represented both to them and us in the external and visible signs Quest. 5. Whether two Sacraments be sufficient under the Gospel The Church of Rome maintains the necessity of seven not to stand upon the mystery and perfection of the number she teaches their necessity upon this ground viz. There are seven things she accounts necessary for preserving the natural life of man and therefore there must be seven things to preserve the spiritual life of a Christian. 1. It is necessary that there be a birth that 's baptisme 2. That there be a grouth that 's Confirmation 3. That he receive food that is the Lords supper 4. That he receive Physick that is pennance 5. That he receive Cordials that is exteame Unction 6. That he be governed by Laws that is Order 7. That he multiply in a lawful way that is Marriage Unto which they might have added a thousand more some of these being necessary for mans well being only and so are shoos and stockings hat fire houses c. but passing these over we defend that two Sacraments are sufficient under the Gospel 1. The Scripture that contains all thing necessary for salvation binds us to no more mentions of no more if more had been necessary would not Christ have told us given us the Element and the form and promise of it all which are necessary unto Sacraments but not a syllable of any of these more then unto two therefore there are no more necessary 2. Two Sacraments were sufficient for the Iews to uphold them in the faith of the promises viz Circumcision and the Paschal Lamb. Unto which now answers baptisme and the supper therefore they are sufficient for us For 1. God shewed as great a care over them as us 2. They were as dear to him as we are 3. They were as subject to frailty as we are 3. Two Sacraments are sufficient to all spiritual mercies a believer can ask for and hope for They seal testifie assure and represent Adoption Justification Regeneration Consolation and Eternal Salvation and what more would a Christian require CHAP. II. Of Baptisme HAving spoken briefly of the Sacraments in general we come
now to the several Sacraments in particular which are baptism and the Lords supper Two Ordinances that above all others meet with most opposition we shall therefore through the light and guidance of the good word of God discover unto you their several natures beginning first with baptisme that being the first Ordinance the Church gives to her Members and the first that by her Officers they are invited unto Matth. 3.6 Iohn 3.5 Acts 2.38 Acts 9.18 Acts 10.47 Acts 17.15.33 In it we shall unfold 1. The Nature of it 2. The Elements of it 3. The End of it 4. The manner of doing it 5. The parties who ought to do it 6. Resolve some Questions SECT I. BEfore we come to describe what baptisme is it is requisite to know that there is a twofold baptisme 1. Inward which is the invisible application of the blood of Christ to the soul of the sinner for its justification which is called a Baptizing with the Holy Ghost and with fire Matth. 3.11 2. Outward which is the visible application of the Element of water in the name of the Holy Trinity to the bodies of them that are fitted for or desirous of baptisme which is called a baptizing with water Luke 3.16 Of this last we are at this time to speak of and it may be thus defined It is a Holy Ordinance instituted by God whereby a man by being dipped or sprinkled with water in the name of the Trinity is declared to be admitted into Communion with him and entered into the body of his Church 1. We call it a Holy Ordinance It appears to be so in many respects 1. In regard of him in whose name we are baptized which is in the name of the Holy and undefiled Trinity Matth. 28.19 Holy is the Father Holy is the Son Holy is the Spirit Holy Holy Holy is the Lord God of hosts Isa. 6 3. 2. It is a Holy profession which the party is baptized into he is baptized into the Holy Gospel into the most Holy faith he is brought at this time before the Father of spirits that he may stand before him in Holiness and Righteousness all the days of his life Luke 1.75 3. There are promises at this to oppose what ever is unholy we engage either by our selves or by our sureties to oppose all the enemies of the Cross of Christ and when we are of age we are bound to perform what was promised for us in infancy by our sureties if ever we expect to receive any benefit by the death or blood of Christ Sacramentally applied unto us in baptisme but of this afterward 4. In regard of that holy body into which by this we are entered we are by this Ordinance entered in an open and professed manner into the body of Christ which is the Holy and Catholick Church not to speak of the invisible which is secret and hid Baptisme takes them as Barnabas took Saul Acts 9 â— and declares that they have seen the Lords Christ and the Church beholds him as one of them and he goeth in and cometh out with them of Ierusalem i.e. the Lords people 2. It is instituted by God Baptisme is no humane Invention but hath for its being a divine sanction For 1. God first appointed the Person that did baptize Iohn 1.33 2. The Element wherewith that Person should baptize Iohn 1.33 3. Gives directions how it must be done Matth. 28.19 3. Whereby a man by being dipped in or sprinkled with water in the name of the Trinity Women from baptisme are not to be withheld since Christ is necessary for them Acts 8.12 Man is here only expressed as being of the more noble sex and first created of God The word baptize signifies not alwaies dipping 1 Cor. 10. but any kinde of washing sprinkling with dipping as shall be demonstrated in due time 4. Is declared to be admitted into Communion with him c. baptisme makes not a Christian nor makes one to have Communion with God but declares him so to be for as Circumcision was a sign only of that faith which the believer had before he was Circumcised and as every Son of Abraham was of the Church before his foreskin was cut even so all are Members of the Church by faith either actual or habitual before they be washed by the word with water that onely testifying or divulging that right which either by their own or their Parents faith they have to and in the Church SECT II. THe Element or visible sign with which this Sacrament is to be Administred according to the institution is water signifying the blood of Christ washing or sprinkling the soul for it is the blood of sprinkling 1 Pet. 1 2. and this spiritually poured forth upon the off-spring of the faithful Isa. 44.3 and promised to the seed of the true believer Now between the sign and the thing signified is a sweet and holy harmony in these following circumstances 1. Water is a necessary Element to preserve the life of man next unto aire water must be accounted of absolute necessity yeâ— unto all creatures is not the New birth the spiritual washing of the soul the blood of Christ applied necessary for such as would enter the Kingdom of God Iohn 3.5 2. Water is a cheap Element in most places water is almost free as the air and if it be bought the carriage is rather paid for then the water It is self generally easie to come by Christs Blood Kingdom Merits Glory is had for asking Is. 55.1 3. Water is a comfortable Element it refreshes and cherishes the spirits of every living thing It makes the birds to sing the fields to laugh revives the heart of the strongest Iudges 15.18 Nothing makes the soul look more lovely or beautiful then to be reconciled unto and adopted by God throâ—gh the application of the blood of the Covenant unto it by the spirit of God Tit. 3.5.6 4. Water is a cleansing Ilement things that are soul water makes them clean Among other miseries that that New born infant typically the natural or unregenerate man Eze. 16.4 groaned under this was one that it was not washed yet God washed it with water vers 9. and made it clean the blood of Christ applied to the most polluted soul makes it become white like snow Psal. 51.7 5. Water is a Copious Element the Ocean is an inexhaustible Fountain there is enough in that to furnish all the world with water of water there is great plenty so Christ blood is an inexhaustible Fountain the Saints since the beginning of the world have been drinking of it yet it is not diminished they have been bathing in it yet not straitened Zacha. 13.1 6. It is a Common Element the Sea the Rivers are as Common to the poor as to the rich and as sweetly glide by the fields of the whistling plowman as by the furrows of the great Prince and being drunk refresh the one as well as the other So is Christ and his merits he
Bread grows in and rises out of the Earth so did the body of Christ he brought it not with him from Heaven for it had its Original in the womb of the blessed virgin 2. Bread undergoeâ— much labour sown dyes quickens reaped threshed winnowed grinded kneaded baked Christ body under-went the like things It was sown in the womb of the Virgin by Devils and wicked men was he continually threshed and winowed he was grinded in the high priests hall knead in his Cross and Passion baked in the Oven of his Sepulchre and then presented upon this table as bread for his people 3. Bread is broken before it can be food for man men cannot eat whole loaves nor whole joynts it must therefore be broken into parts even so must he be broken upon the Cross in satisfying his Fathers justice before he can be compleat or perfectly made the Captain of our salvation 1 Cor. 11.24 not that properly he was broken on the Cross for that the Scripture should be fulfilled a bone of him shall not be broken Iohn 18.36 Ex. 12.46 Breaking is renting one part of a thing from another so was Christ soul rent from his body his blood rent from his flesh he was poured out like water all his bones were out of joynt his heart was like wax melted in the midst of his bowels without question then broken his bones might have been told they looked and stared upon him Psal. 22.14.17 4 â—read is common to all that are about a table none hath a propriety in it every one cuts sufficient for himself unto whom is the merits of the Lord limited have not all Saints since the Creation been feeding upon them and all that now are and all that shall be every one saying My Lord and my God and yet no scarcity nor absolute propriety but a holy Communion this was darkly represented â—y our Saviours birth what house in a City more common then an Inn and what place of an Inn more common then a stable shewing that the fowlest sinner he is ready to embrace cleanse and entertain 5. Bread naturally strengthens mans heart Psal. 104.15 hence it is called the staff of bread Isa 3.2 the main upholder of natural strength without which man would fall unto his first nothing Nothing more strengthens a drooping soul a doubting Christian then the application of the merits of Christ unto its heart by the holy Ghost with a morsel of this bread men may walk many dayes unto the mount of God 6. Bread is necessary for life so necessary that all things conducing to mans life are subordinate to it as the Reader may know by the Lords prayer if he have not forgot it or slights â—t because common Christ in us Our hope of glory is most necessary and as we know without food or bread we cannot live a natural life we ought to know without receiving of this Ordinance we have no ground to imagine that we shall live a spiritual We dayly hear men chiefly ministers complaining of their peoples Apostacy and yet since this Sacrament in its season was not presented to their faith which might be a strong means of confirming it is not to be wondered to see their people faint stagger and all for want of bread Further between the wine the outward sign and the blood of Christ the thing signified stands this proportion 1. Wine is the juice of â—he grape pressed out by the wine press so was Christ blood pressed out by the weights of his Fathers infinite justice Isa. 63.3 2. Wine comforteth the heart of man Psal. 104.15 the blood of Christ drank in faith in large spiritual draughts out of the vessel or chalice of this Ordinance with the mouth of the affections and received into the stomach of meditation will produce holy purposes and give good spirits to the languishing Christian. 3. Wine encourageth and emboldens It raiseth the spirits that are otherwise cast down and makes the Gyant himself to shout at the flight of his enemy it makes a man to forget trouble and sorrow Prov. 31.6 Ecles 19. Christs blood applied to the soul makes it exceeding bold to fight against principalities and powers it makes them that are of a fearful heart be strong saying feaâ— not Isa. 35.4 and emboldens it to come to the throne of grace Heb. 4.16 It makes the people to clap their hands and shout unto God with the voice of triumph Psal 47.1 4. Wine is of a healing nature Luke 10.34 the Samaritan poured in Wine with Oyle into the wounds of the bleeding traveller the bleeding wounds of an afflicted conscience know that the blood of Christ is of a Soveraign nature to preserve it from dying and yielding up the Ghost Rev. 22.2 From this Doctrine we may draw these inferences 1. When we see bread and wine and feel the comforts of the one and know the necessity of the other to think of Christ and the comforts to be had in his death and the necessity that lyeth upon believers to receive this Ordinance 2. To strive for a spiritual hunger in our approaching to the table of the Lord for otherwise there is no refreshment will be found at the receiving of this spiritual banquet 3. That the Church of Rome by her doctrine of transubstantiation takes away the beauty of this holy Ordinance robbing the people of the cup of the New Testament and by making or teaching that the Accidents of the Elements that is the whitness or roundness of the bread and the colour of the wine to be the sign of the body and blood of the Lord for which cause she is justly condemned by the reformed Churches SECT V THis Ordinance of the Supper is instituted to assure the penitent receiver of the remission of his sins yet all that receive it are not pardoned in regard that some receive it unworthily and their sins are not forgiven justly in as much as the condition upon which the Lord promiseth absolution for his part is not performed upon their part and because of that they are so far from having their soul eased that it is more burthened They being guilty of the body and blood of the Lord 1 Cor. 11.27 by reciving unworthily Now there are three wayes by which men receive unworthily First by not giving due reverence to the mystery in that Sacrament contained Secondly to the ends for which it was appointâ—d Thirdly to the Author by whom it was instituted 1. The Ministery in that Sacrament contained As 1. To the crucified body of Christ this presents unto us Christ and him crucifed and the same reverence or respect that we would give to Chrâ—â—â— were he visibly present with us we must give unto him represented before us by bread and wine Not that we should give it to the bread and wine but to the Person who is represented to us by them 2. All that God ever did do or that ever he promised to do for the best and dearest of his Saints is