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
onely in respect of giving cause of offence to others is things sacrificed to idols not to be eaten and by consequence eating of blood is no more necessary the cause therefore of that forbearance being removed viz. the reading of Moses Law and the tenderness or ignorance of new converted Iews through the establishment of the gospel being also taken away that the consciences of few or none that are Christians are wounded for useing our liberty in that particular we may without sinning against our own souls eat blood as safely as ever the Corinthians might eat things sacrificed to idols or in an idols Temple since both these by the Canon of the Council were esteemed necessary not in themselves but in respect of weak consciences peace of the Church which now in these two particulars is in no danger for had things sacrificed to idols been in it self necessary to prevent sinning against a mans own soul then meat had commended us unto God which it doth not 1 Cor. 8.8 Nay our Apostle would have urged it and pressed the not doing of it upon that account but contrary he yields and would have them to abstain for the consciences of their weak brethren onely withoâ—t once mentioning any other cause 2. From the holy Apostles attestation speaking of things indifferent and of meats Rom. 14.2 3. Commands that be that eateth meats forbidden in the Law despise not him that eateth not viz. for conscience of the Law Every man living not to himself only ought to have a care of his Brother or not judge him Or put no stumbling block in his Brothers way v. 13. But why must not one judge another in eating or not eating meats forbidden in the Law the Reason he gives v. 14. I know and am perswaded by the Lord Iesus that there is nothing unclean of it self but to him that estesmeth any thing to be unclean to him it is unclean the Apostle is speaking of meats of which not by Moses but by the Lord Iesus he knows none unclean in it self therefore not blood but if a man be conceited through ignorance or conscience to that man any thing were it bread it is unclean He perswades therefore that though men by Christ may eat any thing yet if any Brother be grieved for his eating any meat forbidden by the Law he would not have him cause his Brother to sin For the kingdom of God is not in meat and drink but righteousness peace and joy in the Holy Ghost For he that in these things serveth Christ is acceptable to God and approved by him Now if it were so that that Law touching eating of blood were necessary then a part of the kingdom of God should consist in meat and though we followed after peace righteousness yet could we not neither should we be acceptable to God without abstaining from meats or something that were in it self edible for what is such is meat What ever therefore is forbidden as eating of blood is not to be forborn upon any account but onely upon the weak consciences of our brethren and in eating or forbearing none ought to judge the other for God hath received both him that eats and him that eateth not vers 3. Which God would not do if abstaining from or eating things edible had in it self been either a grace or duty 3 From the Apostles unlimited proposition 1 Tim. 4. where warning Timothy of some that in the latter days should fall from the faith and teach the doctrine of Devils Forbidding to mary and commanding to abstain from meats which God hath created to be received with thanksgiving of them which beleeve and know thâ— truth v. 3. Blood is a creature that God hath created for the use and service of man is in it self edible and therefore meat God was pleased for a time to forbid the eating of blood having appointed it for his own Altar to make an atonement for the sin of the soul but now Christ being come and his blood shed which was Typified by that No man is now to judge us in respect of meat Col. 2.16 The time is expired and he that under the Gospel preacheth up the use of forbearing meat as a point of Doctrine binding the consciences of men under what seeming purity soever is but a messenger of Sathan and his doctrine the doctrine of Devils c. To prevent an Objection which might have been raisd against that which the Apostle is asserting suppose blood eating he affirmes that every creature of God is good and nothing to be refused if it be received with thanksgiving v. 14. But are there not some creatures that are in themselves good yet for us to eat them it is a sin and a part of unholiness No says the Apostle Every creaturo is good none is to be refused for it is sanctified by the Word of God and Prayer v. 5. Suppose S. Paul to have blood before him he is not afraid to eat he hath craved a blessing by which it is Sanctified and he wil eat for no creature is to be refused and these things if Timothy teach he shall be a good Minister of Iesus Christ v. 6. He is not a Minister of the Law and therefore he is not to look to that but of Christ and what the Word of God and Prayer hath sanctified and they sanctifie every creature let no man call it impure unlawfull and if they do as what will not some men do we are to avoid them they are seducing Spirits and teachers of lyes not apprehending the Law of the Counsel and the reason of that Law nor comparing it also with other Scriptures makes the ignorant and unlearned wrest this as wel as other Scriptures to their own hurt and the Churches disturbance making this not eating blood to be a standing law in the Gospel upon the account of sin when by the Apostles themselves it is made no more necessary then that of not eating what was Sacrificed to Idols a thing by that faithfull Labourer in the Gospel Saint Paul in it self lawful enough to be done but to be forhorn for the sake of the consciences of others and yet that very forbearance but for a time till ignorance did turn to perverseness and the Iiws weakness became stubornness then other doctrine was taught but still having a regard to the peace of the Church the ground of Iames his determination which otherwise in point of Doctrine did agree to Paul and Peter in opposing every part of the Ceremonial Law yet it seemed good in regard the Iewes in a great measure were not yet unchurched nor wholy cast off for their sakes to forbear meats in themselves lawful enough as blood was since Christs was shed But to teach now as a matter of faith the forbearance of any thing edible particularly blood the Iews being wholly unchurched and the Gospel confirmed is not of God but of Satan For every creature and therefore this is Sanctified by the Word of
out for his Glory and how can they or what means can be imagined that they can glorifie God more by than by seeing his Word and Ordinances kept in that Dignity and used with reverence and received in that form that may most conduce to the Honour of God and keep up the Dignity of his Institution 9. The very Being and Power of Magistrates is erdained of God Rom. 13.1 Now shall we suppose that God would constitute a Power on Earth which in no age time nor place he would have to meddle with the great Concernments of his own Glory and to have nothing to do to preserve his Name from blasphemy his Ordinances from indignity and his Worship from contempt When I see a Text that holds out that limitation I assure them I shall believe it but not before 10. Kings have been accounted and ought to be esteemed Câ—stodes utriusque Tabulae Decalogi keepers of both Tables of the Law They are not onely to keep down murtherers adulterers stealers which belongs to the second Table but swearers Sabbath-breakers which are sins against the first Table For where is the Magistrate limited that he may meddle with the fifth or sixth Commandment and forbid to meddle with the third or fourth or if he be not limited to the third or fourth but he must see to the keeping of them where is he forbid to meddle with the second which is the Precept for the whole Body and Substance of his Worship We are sure it hath been the practice of all pious Princes since the Creation if not hindred by Rebellion within or from Invasion abroad to make good Laws for the preservation of the Churches Honour and as a means to it to have care of Schools and Universities which are Nurseries out of which to take Plants to put into the Garden of God which is the Church as God was pleased to gather old into his Garner which is Heaven 11. We shall scarce reade of any or talk with any that denie this Question but in other points are either Schismatickâ— Hereticks or Rebels who to justifie their Heresiâ— or maintain their Rebellion sound their Trumpet with Sheba that man of Belial saying We have no part in David 2 Sam. 20.1 12. It is the judgement of all the Reformed Churches in the Christian World Confession of the Church of France Art 39. of the Church of Belg. Art 36. of Sax Art 23. of the four Cities Art 23. of Bohem. Art 16. of Basil Art 7. of Helvet Art 30. of Scotland Art 24. Church of England Art 37. Generally the Anabaptists by name in the several Confessions are condemned for denying of it By this Jury of Witnesses let this pass for truth they are so unspotted in their natures that I can imagine no knowing nor loyal Christian will except against one of them Rebels will except all for if they stand they know that they shall be condemned and faâ—l Let that be written maugre Rebels upon the Gates of our Soveraign Lord the King whâ— was written upon the Sword of that famous Prince Charles the Great Custos utriusque Tabulae est CAROLUS And now we come to the second part of the question viz whether the Laws made by the civil Magistrate for governing of the Church be binding to the consciences of men Notwithstanding it hath been above proved that Magistrates have power given them by God by which without more trouble we must urge obedience yet we shall spend some words touching this and in order to it shall premise 1. That the Consciences of men directly properly and immediately are not neither can be tyed to any Laws but those of Almighty God The Lawes that flow from his eternall reason are propeâ—ly the tye of Conscience 2. So far as Law urgeth and enjoynes those things that make for the better conservation of Divine Laws as that Let every thing be done in decency and in order they do indirectly and secundarily bind and tye the conscience and the reason is not because such Laws are made by the lawfull Magistrate only but chiefly because such Laws as such do participate of the nature of divine Laws which are absolutely binding We answer then in the Affirmative whatever Laws are made by the Christian Magistrate for the better conservation of Divine Tyes and Binds the Conscience of their Subjects This appears upon these grounds 1. God hath absolutely commanded obedience to be given by every soul to the higher powers sor conscience sake Rom. 13.5 He hath not left it as a thing indifferent to obey or not to say that this is in temporal things onely is to say nothing except the ground of this distinction be holy for as I finde no limitation of the Magistrates power but it reaches the first as well as the second Table so I can finde no restriction of my obedience but it is to be given to Lawes of either kind know then where Laws are not contrary to Gods Law and by me resisted I resist the power not personall but authoritative for which I shall receive damnation Rom. 13.2 So that the â—â—w of God this Law that you presume you keep through your resisting the power condemns you for so doing Let every soul and therefore let thy soul submit to the Higher Power and make no distiction where God hath made none left when he comes to distinguish the Sheep which is tractable to the Shepherd from the Goates a nature apt to wander thou stand at his left hand There is no minutula legis until thou finde a little God and a little or tolerable Hell never act wilfully a little sin It is a Text that Titus must preach upon to his hearers that they forget not to be subject to powers they might think that Christian Religion freed them from subjection but it is nothing so that plucks not the Scepter out of the hand of the Rulers but keeps it in and and to be ready to every good work Tit. 3.1 i.e. be prompt and cheerfull for every thing that hath a tendency to good or that may be good to others though in all points we stand in no need of it our selves It is part of that honour that God hath engaged us to give Princes for honour is their due Rom. 13.7 They are Ministers Rulers Kings Powers Nay they be Gods Psal. 82.1 Hence it is that Fear God Honour the King goas together in the Scripture Then next God I am to honour my King Sure unto whom God hath given such Honourable Titles I am to give sutable respect and of that this Obedience is a great part and to do it not out of a civil choice but for conscience sake but possibly this may be no great Argument Therefore 2. We are to yield obedience to the Civill Magistrate in all things lawfull or expedient for the Lords sake 1 Pet. 2.5 Where a duty is pressed upon the sake of our Lord it both shews how much we are concerned to do it how
says my Author I will leave them yet since the New year is so near and having now a fit opportunity I am loth to leave my Reader without a New-years-gift a small pack of Religions that may if well Husbanded carry him through the whole Year without want I intend to discover the naked truth and therefore I will present the first with a sound-limbed Adamitâ— he wil save the buying of clothes that 's something and assure thee that thou hast no sin he 'll shew thee nay perhaps conduct thee to Paradise before the year go round If thou like not him Here is a Familist he will have thee to obey all Magistrates though never so tyrannical be they Jews Gentiles or Turks a good Religion for some of this age when thou art served of him sufficiently lend him thy neighbour That there is no Heaven nor Hell but upon Earth is a note that thou shalt hear constantly from him fall but out with thy wife and accuse her for a whore he will give thee a Bill of divorce and give thee a new one If there be any that will not believe this Doctrine they shall never be forgiven in this world nor in the world to come I am perswaded if this be true thy wife will finde it a hard matter to come to the Kingdom of Heaven Put up this Religion close and use it not often left the good woman hate thee But Here is a grave Socinian he will bind thee to nothing that is commanded in the old Testament That eternal death is nothing but a continual lying in the grave is his judgement Upon this ground thou mayst live merrily all the year long Or if you please you may entertain This pretty Traskit as long as he knows thee thou shalt know it is not thy duty to keep the Christian Sabbath I cannot affirm it but possibly he will circumcise thee shortly his nail appear as if he were good at such an act If neither of these please you Here is an Antinomian he thrusts both Tables of the Law from himself and will affirm that they are of no use at all to thee by which meanes thou needst neither fear God nor regard man It is a sin for thee if thou wilt credit him to beg from God a forgiveness of thy sin because he knows thou hast none good works will neither further thee to Heaven nor bad works keep thee from it So that thou mayest live as if there were no King in Israel but thy self But what say you to this Millenary or fifth Monarchy man he 'd have thee expect that Christ will corâ—e Reign a thousand years upon the Earth and for that purpose all the wicked must be slain and know that if a wicked man live by thee it he be rich thou mayst make him a begger for the wicked you must note have no right to the creature He wil take very great offence if he hear thee or thy Family sing any one of Davids Psalmes All the time of Christs Reigning shall be spent in Eating Drinking and other Fleshly delights so that though thou be poor now thou mayst live in hope sutable to the appetite of Cernithus who first broached it An. C. 7â— For Tares in all Ages grew up with the Wheat who was a Person given to Gormandizing and lustfull Sports the same Doctrine taught Ebion and withal that Iesus was not born of a Virgin and that Christ as it were another Person came into Iesus after his Baptism hence by these two the Gospel of Saint Matthew was only Canonical and the Epistles of Paul rejected and by consequence thou may now refuse them In this box lies a painted Anabaptist you may see some part of him all you must not for he is a monstrous Creature you have heard of a Man that had another growning out of his side it may be this is the Anabaptist he is not a single Person I have read of a Countesse of Cracovia that was delivered of 36. Children at once An. C. 1270. of another of Holland that was delivered of 365. at a Birth An. 1276. Neither of these are to be compared to this Anabaptist for fruitfulnesse in his Belly is contained all the Spawn Seed Roots of all the Heresies that ever molested or troubled the Church no opinion that is destructive no principle that is abominable no doctrine that is infective no Seed that is hellish but he hath a Wombe to contain it all coloured over with a painted Skin which if once uncovered would amaze my Reader that he should not know what Religion to choose of all those that I have presented before him But know that our Modern Anabaptist denies this he is ashamed to own the old German Anabaptist the very Father that begot him like a Begger he will deny his Father to get a peace of Bread and when he hath got it on him trust me nor if these we have in England would not appear to be the very sones of their German Father if they had but that which they wish for long for and gape after Religion Humility Fasting and Praying was his practice untill he got the Prey are not their Cloaths of the same colour now We must note that he is not so much painted over or Cloathed but we can see something of his wickednesse I shall uncover but a little of him and you shall see 21. severall mouths gaping out of one of his sides haveing Tongues of Error and Blasphemy and though privately like true Envy they hate and speak against each other yet they all agree to spit venome and poyson against the members of the Catholick Church and cast and shake their filthy drivel upon the Officers of the same To give each of these blabber-lips their peculiar name might infect my Paper I shall name but a few this Map that he holds in his hand is a Map of Germany and Munster once his Fathers Metropolis and at his banishing out of Germany A. 1535. brought it over into England which by his posterity is wrapped that none should get a sight of it but so far as we are willing let us see the Monsters that grow and live about this Creature This is called a Melchiorist the first thing that he Teacheth or as soon as it learned to Speak it Teacheth and learned to Curse and execrate the Body and Flesh of the Virgin Mary and that Christ came onely through her Body as the Sun comes through glass without receiving any thing from it This is caled Puer he cals upon the Christian to ride on sticks and hobby horses and other Childish brutish uncivill actions affirming withall that unless you learn like little Children you shall not inherit the Kingdom of God so that what is to play or act the beast with others is to act the part of a Saint with him for save in this literall sence that text is onely true Mat. 10. 3. This is called Hulit Christ with him is not God
3.10 2 External that is in body where he was like God 1 In Immortality Death was to have no dominion over him dissolution he was not to know God is Immortall and man in Immortality was like him 2 In Dominion over the creatures God gave man half his Empire to rule over Gen. 1.28 The furious Lyon the Kingly Eagle and the great Leviathan man stood in no awe of they all submitted to his Scepter The whole Creation of Beasts and Fowl was brought before him and though he was naked he feared them not and they disobeyed not him Gen. 2.20 This ushers in the second part of the question why man was created Naked For answer to which we make this brief reply 1 That but for sin this would be no more a question then it is now why men cover not their faces that was a piece or part of that perfection wherein God created him cloathing is but a cumber a toyl a labour a trouble and God made him perfectly happy 2 To admonish him of his sociable and peaceable life with his kinde God created other creatures with weapons strength to defend themselues against each other to some he gives swiftness to others craftiness to others strong and hard hides to others hard hoofes to some prickels to some sharp claws to others stings and poyson but only man is naked exposed open and free so that we see when men go to make war one upon another they deform themselves and look liker monsters then men God therefore would teach him by his being naked to live peaceably and sociably in the world 3 To Admonish him of his diligence and industry He hath given man little without him besides his skin yet Inriched the World for his use and that he might Imploy himself in some refreshing labour without trouble and do those things in the World most pleasing to himself what ever they were with the greater facility God created him naked 4 To discover the excellency of Adams perfection God did not make so beautifull a Creature to hide it in the cloud of a Woolen Silken or Linen garment he was the most beautifull of all creatures and God would have his beauty discovered As Eva was the Mother of all living I am prone to suppose she was the fairest of all her Daughters that lived and God would have her favour seen What needed cloathes to either since both were perfectly holy It was their holiness that made them not ashamod of their being naked Gen. 2.25 Quest. 7. Whether the reading of the Ceremonial Law be profitable to a Beleever Or whether any part of that Law be established under the Gospel The Law Ceremonial which consists of Types and Shadowes as Washings Shavings and Offerings of Sacrifices Shedding of blood Sprinkling c. some may think to be needlesse under the Gospel but they erre a Beleever may reap much profit by them 1 They may serve to confirm his faith in the truth of the Word by his seeing the Types fulfilled by Christ he is the Lamb of the Male kinde that must be Offered for the sins of the World He is the scape-goat that taketh the sins of men into the Wildernesse of Oblivion 2. By them we may take notice of Gods offence at sin he wil have the blood of man or of beasts to satisfie his Justice in respect of sin willing to spare men untill the Son of man come the blood of Buls and goats shall serve to the purifying of the flesh 3. By them believers may be excited to love Christ the more for freeing them from the burthen of that Law It was a yoke that the Jews were not able to bear Acts 15.10 By Christ the Believer is freed from it he is not now tyed to Ierusalem he needs not go there to worship neither need he kill his beast for Sacrifice but offering pure hands without wrath and doubring makes him accepted in the beloved 4. By that Law we see that there is but one Saviour for Jew and Gentile which may be the ground of many a fervent prayer for the Jews Conversion that they might effectually have the blood upon their hearts for the pardon of their sins whose blood typically they shed for the remmitting of their offences Poor souls whose Fathers saw his blood in the killing of their beasts yet their seed to be killed through their not believing in his blood now that it is poured forth Return O Lord to thee many thousands of Israel 5. Believers by that may see how carefull God is of his Worship in his making such strict Laws Statues and Judgements and the least of them to be fulfilled under the pain of being cut off 6. They may fear to sin the more against the gospel if it was dangerous under so dark a Ministration what now if it was death to break the Law delivered by Moses what then to sin against the Law given by Christ if these escaped not that broke the Law because they were delivered from Egypts thraldome How shall we escape if we neglect so great salvation Heb. 10.2 3. Let us not sin the more because the yoak is took from us but rejoyce always in God that made us free in Christ which calls upon us to see if by Christ we are free'd from any part of that Law or from all of it which is the second part of the Question The ground of it is the determination of that first and famous Counsell of the Church Acts 15. In which it was appointed v. 29 that the converted Gentiles should abstain from meats offered to Idols and from blood c. By reason of which precept some conclude this part of the Law to be confirmed under the gospell and by Christians to be observed But these men erre not knowing the Scriptures For the detecting of which errour we shall promise a few things touching the institution of the Law and the reason of the Law 1. Of the Institution When God had preserved himself a very small remnant in the Earth by Noahs Ark he gave to Noah and to his Sons every moving thing that liveth for meat Gen. 9.3 But flesh with the blood thereof which is the life thereof these they must not eat that is flesh with the blood in it or raw or not thorowly boyld or not throughly blooded or not throughly dressed as for haste the Israelites did 1 Sam. 14.32 33. Afterwards in the time of Moses this Law was enlarged Levit. 17.1 Prohibiting not only the eating of flesh with the blood but the blood of any manner of flesh v. 10. v. 14. so that untill Moses the not eating of blood divided from the flesh is not expressly forbidden though it might not by holy men be eaten for a reason hereafter to be shown 2. Of the reason of this Law and that is three fold Either 1. Physicall 2. Morall Or 3. Mystical 1. Physical The blood of beasts divided from the flesh eaten alone or the blood of beasts eaten
or Superiours 1. Tim. 2.1 There are five sorts of persons cheifely need our prayers and we sin if they want our charity when we aproach the throne of God they are Magistrates or Princes Ministers or Evangelists Apostates or backsliders Heathens or Idolaters Saints or Religious 1. For Kings Magistrates or Princes whether we be under good or bad governours that God that hath set them over us commands prayer for them from us 1 Tim. 2.1 good men have done it for wicked cruel and Idolatrous Princes Gen. 20.17 Dan. 4.19 Dan. 6.21 also for good kings 1 King 1.29 and thy are the sonnes of Belial that do it not For 1. Their frailties and Imperâ—ections stand in need of it kings are but men in nature and have their failings witnesse Davids Ambition Hezekias forgetfullnesse Iosias rashnesse and Solomons wantonnesse Non tutum est semper bonum dare consilium Regibus was an old saying 2. Their dangers and their labours to procure our good deserves it they are higher then others so their care is greater then others no crown but hath its crosse if not visibly to their subjects yet sensibly to themselves Bonus Rex servus est publicus It was a true speech and had much under it that was uttered by the Emperour Trajan that the Sea and the Empire were pleasant to look upon but troublesome and dangerous to be upon 3. Our Christian profession binds us to it If we would not be thought to be infringers of the laws and examples Châ—ist and his Saints have layd before us we are not to forget our Soveraign when we minde our selves and justly may God shut that part of our prayer from him that is not attended with this piece of loyalty We may think it a slight matter to oppose magistracy but God is strong and mighty to uphold his own ordinance and through justice seldome can we see Traitors go in peace to their graves Scripture shews us that Zimry had no peace who slew his master 2 Kings 9.31 and though they should scape on earth first or last they shall receive damnation Rom. 13.2 This is a scripture truth and a secure or deluded conscience shall never be able to ward its blows Let a prince be a hunter after Innocent blood Let him be a known Hypocrite Let it be known that God hath forsaken him let it be known that an evil and wicked spirit possesses him let it be known that God hath designed another to succeed hiâ— all which we know to be true of Saul yet who can put forth his hand against him and be guiltlesse seeing he is the Lords annointed 1 Sam. 26.9 Every true Christian will pray with David the Lord forbid that I should v. 11. The Macedonians had a law that condemned and put to death five of their nearest kinred that were once convicted of treason In a word our goods our bodys our lives and our prayâ—rs are to be laid out in the service of our Prince or else we are traitors to the King of Kings and may be punished by his deputy here on earth 4. The good or the evil that they may be the cause of may force us to iâ— An oversight in the general may ruine a whole army a single errour in the pilot may sinke a rich ship Kings and princes like great oaks if they fall will spoyle thousands of the lower shrubs that are about them they are the eyes of the nations to prevent dangers and perceive conveniâ—nces It went ill with him in scripture that cryed out My head My head 2 King 4 19. Regis ad exemplum totus componitâ—r orbis It is observable in sacred writing that Israel after their rebellion from the house of David never had good Kings all of them being successively wicked which made the people desperatly prophane untill God swept all away for ever but in the house of Iudah which did cleave to the house of David we find good Princes making their people good and sometimes wicked Princes makeing their people sinners such influence hath the lives of Princes upon the practises of their subjects which consideration will make the Christian pray for his soveraigns happinesse 5. Their true title and lawfull succession calls for it since in their persons they must dye like men to avoyd future danger we are to pray for their successours that God would out of their loyns raise up seed to sit upon the throne the first Saint we find praying for a King is Abraham and his prayers are for the Kings seed Gen. 20.17 a local alleigance we owe to every Prince in whose country we are â—nd a natural to that Soveraign under whom we are born ' a great part of which consists in this doing for Abraham was a stranger and a sojourner in Gerar when he prayed for posterity to King Abimelech 6. The best of Saints both to the good and wicked Kings have done it 1 King 1.34 1 Sam. 10.24 2 King 11.12 Act. 28.29 Vivat Rex or regnes in aeternum was a usuall complement the Pinces of Persia gave their Heathen kings Dâ—â— 5. 10. Dan. 6 6. the same is used by Daniel A man greatly beloved then to the same kings and by all true subjects to this day throughout the world whether Christian or Heathen Dij te servâ—nt was the Romans prayer at the Installment of their Emperours Dâ—j te servent Feliciter Imperator es cumfilio im peres was the prayer of the inhabitants of Tysdrum when Gordianus was proclaimed Emperor Antonie Pie Dij te servent Antonie Clâ—ments Dij te servent Antonie Clemens Dij te servent vincis Inimicos hostes exuperas Dij te tuentur did the Roman Senators cry out having read some letters from Antonius their Emperour and God save the Kâ—ng was the usual petiton of the Hebrews at the anoynting of their Kings and the same is the acclamation of the Châ—istian at the Coâ—onation of their Princes What shall we say since the days of Gambrivins who according to Authors was the first that ever ware a crown or royall Diademe never had people morâ— reason to pray Give the King thy judgments O God then the people of these nations and for such as do is not let them know that the subjects of the South shall rise up in judgment against them and condemne them at the last 2. Ministers pastors or Evangelists must be partakers of our prayers and ought to be remembered of us when we appeaâ— before God When those Cedars as Sylvarus and Timotheus men of the highest rank seeme to be pillaâ—s in the caâ—tâ—h of God want the prayers of the people and call for it 1 Thes. 5.25 Rom. 15.30 Ephes. 6.18 19. Heb. 13.18 Pâ—il 1.19 shall others that are but as shrubs and in comparison of them seem to be but smal pins in the temple of the Lord go without our prayers These things ought not so 〈◊〉 bâ— For 1 Of all men they have the greatest discouragements in the works of their
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
earnest or desirous they are to have us to do it that adjure us The Institution of Magistrates being from the Lord though the constitution of them be of man calls loud for obedience and that danger that might attend the Gospell of the Lord if believes should not obey is possibly the ground of this high charge For indeed whatever Government be set over us though possibly disaffected by us ought in such things to be yielded unto if not for his sake who is in the Throne yet for his sake who set him in But by this time I conjecture I see some in this Generation affirming that by this some passages mentioned before I take from them all liberty and the death of Christ advantageth them nothing and therefore they condemn me as Antichristian Having heard so much of that and seen it used so often by those that did not understand it as a proper shield against the Magistrates commands I shall in a word discover the severall parts of Christian liberty that consists 1. In our being delivered from the curse of the Law Galat. 3.23 2. From the Law of sin and death Rom. 8.2 3. From all Jewish Rites and Ceremonies as such Acts 15.24 4. From all humane Ordinances and Traditions whatsoever when they are imposed upon the Consciences of men to be observed under the pain of damnation Col. 2.8 This is the whole of Christian liberty from these Christ hath made us free but as touching the Observation of Laws and Ordinances such as were before spoken of Christ's death hath tyed us to them so farr are the Thrones of Princes or Church Governours seats from being shaken by Christs bowing down his head at which time our liberty began that they are much strengthned by it as appeared by his own life before he dyed and by his Apostles Doctrine when he was ascended The same reach the Reformed Churches in the Articles above mentioned Quest. 5. Whether the segregated Churches now in England be true Churches For the resolving of this Question we must consider the members of these Churches 2. ways 1. Either as holding the same fundamentall Doctrine that is by Law professed in England under the Guardship of an Ecclesiastick person by him taught in all necessary and saving truths though differing from the Church of England in other smaller points these must and ought to be accounted of our body and are indeed real and true Churches However if they would take counsell it were to be wished that they would go no further in this separating way For though I am perswaded they are not the real Fathers of that Bastard brood of Hereticks that now lies at every door yet they have given and still do give too much occasion by their wanton dalliance to be suspected for the reputed Father of them all as could be proved most clearly from the exercises of those Churches at their meetings But I forbear 2. Or we shall consider them as holding the same fundamentall Doctrine with us as the authority of the Scriptures the necessity and utility of the Sacraments and the like and these gather themselves together and Ordain a Mechanick or Lay-person to be their Teacher in Ordinary We shall take no notice of his Learning whether he have any or no or if you will suppose him to have all learning acquainted in all the Mysteries of Art wanting nothing to compleat a Scholar yet a Trades-man Mechanick or secular person either not Ordained or Ordained by the people and by vertue of that Ordination whether assumed by himself or imposed by the people dispenseth the word and Sacraments exerciseth the power of the Keys and as a Minister sent them of God to perswade them in an Authoritative way to be reconciled to God And these we must also consider 2. ways 1. In their private or civill capacity as they are Christians liveing about or among us and so both their Teacher and themselves are Members of the same Church with us viz. the Catholick Or 2. In their publick formal or supposed Ecclesiastick capacity as they have formed themselves having appointed Mechanicks for their Teachers whether certain or not whether Male or Female exercising worship among themselves by such or receiving Sacraments at the hands of such Let me now lay down and open one distinction which well considered will answer all objections that in the handling of the Question may arise in the Readers judgement that is this We must note there is a vast difference between a Church constituting and a Church constituted This holds not only in Churches but in other things when a government is going to be erected some things extraordinary may be done through necessity which necessity being removed by the thing competed those extraordinary acts cease being as at the creation in constituting the World God made trees herbs plants fishes beasts yea man in an extraordinary way being necessitated to do upon the account of his naturâ— that admitting no creature to be from eternity but having once made these he ceased that extraordinary act of creating and appointed the conservation of the species of the creatures to be in the successive generation of the Individuals Man is not now made out of the ground nor the woman made at an instant out of man God hath put an end to creation and constituted now generation for the means of keeping man upon the Earth So in his constituting of the Sacrament of circumcision to be a standing Ordinance to the Church of the Jews we know by Gen. 17.24 25. that Abraham was Ninety nine years old and his Son Ishmael 13 and the servants of his house some elder some younger but being in their flesh constituted it was from them to all posterity to be given at Eight days old Ishmael was thirteen years but his sons must be circumcised sooner because when the Ordinance was constituted he was not to look to that age wherein God did institute that Ordinance So in setling the Priesthood upon Aaron Levit. 8. Moses was the man that sanctified him and sprinkled the blood on the Altar seven times and other Levitical Rites which in after-ages was not lawfull save by the Priests because God having instituted Aaron he had appointed a natural Succession and by that Succession was he to be found out whom the Lord would make to offer upon his Altar So in setling the Crown of Iudah upon David he was anointed by the Prophet when he followed the Flocks but having constituted him and by that extraordinary act deputed the Son of Iesse to be the Captain of his People he will now have us to look no more after that but among David's Sons and after Solomon the First-born the ordinary way that God hath now appointed for bringing forth one to rule that People So Christ in constituting a Church for himself upon earth took from Boats and from the receipt of Custom men and immediately ordained them to preach Repentance to the People now they being
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
is he desires not its company for that would set him on work and he loves not that though it were to work out his own salvation 4. Infidelity There is a Spirit of unbelief in men and that mightily opposes and keeps out the Word Heaven is not so beautifull in the conceits of some nor Hell â—o hot in the opinion of many as men make them to be they do not believe but that it shall go well with them in the latter days though they continue in wickednesse they conceit that they shall stand in the Congregation of the Righteous though they here sit in the Seat of the Scornfull like Lots sons in Law Gen. 19.14 The Scripture they think but mocketh when it holds forth Justice against the least sin and transgression and this makes them regardlesse of its acquaintance and carelesse of the studying of it They esteem it not as they should because they believe it not as they ought nor value it according to its worth 5. Wilfulnesse The Jews would not come to Christ that they might have life There is a Generâ—tion so pure in their own eys that they despise prophesying and speak evill of the means of salvation They will not be gathered together but separate themselves The Scripture if we believe these is unto them no use They are so pure perfect that its company they need not its Coâ—nsels they want not and for its threatning they care not being thus resolved they cast it from them as an unnecessary thing and empty shaddow They can read without this Fescue and write without this Copy and come to Heaven without the Scripture c. 6. Haughtinesse or pride which is either Natural or Spirituall 1. Naturall It is below some to be holy it stands not with their grandeure to be Religious their honour lies at the stake and they must revenge flesh and blood cannot indure such affronts as he hath cast upon him Scripture would have him be humble meek patient long-suffering Gal. 5.22 and this man hates all 2. Spirituall Nothing can be taught this man but what he knows already he is as wise to salvation to every good already as all the Preaching of the World can make him what they know he knows also nay possibly the Scripture is a poor dish for him he can live without that milk walk without that crutch swim without those bladders they leave the Scriptures to bring up the feeble and the tender they will walk before to meet the Lord by Revelation and let them go for I here purpose to part with them SECT VI. The Sixth thing we promised in the opening of the Doctrine was to draw some Corolarier which shall be of Information and of Dioection I. Information And that 1. Of the necessity of having the sâ—cred Scripture in a known Tongue It cannot dwell Richly where it is not understood a strange Language cannot edify the soâ—l that hears not how shall the Lord be praised served and worshipped by him that cannot understand the Lords meaning If the Trumpet give an uâ—certain sound who shall prepare himself to battel â— Cor. 14.8 So likewise you except you utter from the Tongue things easie to be understood how shall it be known what is spoken The Scripture ought not to be kept from the people by keeping it in an unknown Language Sacrilegious therefore is the Church of Rome for so doing It ought not so to be For 1. The Prophets and Apostles that were the writers of it writ it in Tongues then known and common to every Nation did they Preach and write in that common vulgar tongue then in use in that Nation 2. They are to be the Spiritual weapons for those that receive them The Scripture is the Armour of a Christian Ephes. 6.17 his Armour is to be by him to secure him at all times against his Enemies that are always watching an opportunity against him 3. There is a generall precept for all Christians to search them Iob. 5 29. Deut. 31.11 This command is not only for Scholars but for the whole company of Believers every one singularly and all of them universally are to search the Scriptures they must therefore be in a Tongue and Language that they can understand 4 It is against Common equity and justice When Modecai wrote Letters to the hundred twenty and seven Provinces Est. 8.9 He write unto every Province according to the writing thereof and to every people after their Language and ought not the mind of God and the gospell of our Lord be made known to all according to their severall Languages its but equity that people understand those Laws they are governd by especially when their lives are in hazard as the case was then with the Jews but most of all when mens souls are in hazard as the case is now with the Romanists But let me not wrong Rome she lately consented since necessity drove her to it to allow Bibles to some in their Vulgar Tongue yet prayers to be made Sacraments to be delivered to a people Church or Congregation in a tongue common that is in any save in the Latin is no lesse sin at Rome then blasphemy making the poor people at those Ordinances pâ—â—take of that that they have no knowledge of From their practice in this dissent the Reformed Churches and the Church of England Article 14. the Article it self is this Art 24. of the Church of England It is a thing plainly repugnant to the word of God and the custom of the Primitive Church to have publick prayer in the Church or to minister Sacraments in a tongue not understood of the people 2. This informs us with what spirit they are possessed that contemn or flight the Scriptures and tread it underfoot as unsavoury salt counting it an unholy thing Must the word of Christ dwell richly in all How is it that many scorn it all That spirit that is in them sets its face against that Spirit that the Scripture was written by therefore we may know whence he came but of these c. 2. Direction Seeing how necessary it is that the word of Christ be known and received it is expedient to direct the Christian to walk in that Road where the word of Christ is to be found that he may bring salvation to his house The Direction shall be general to follow or practise four things which are four Ordinances of God contemned and slighted in this Age though they be necessary means of the words indwelling and the power of God to salvation the Directions are these 1. To read the Scriptures 2. To hear the Scriptures 3. To confer about the Scriptures 4. To sing some part of the Scriptures Which being practised by the watering of his grace that worketh all the good man shall bring forth of his treasure things new and old his leaf shall never wither nor be shaken with the blasts of persecution nor blusterings of Hereticks or Seducers which is the cause and ground of
spiritual conflicts which in their own nature are so unpleasing and so bitter that were it only their own Laws we should see them live more merrily in the world And what makes after Ages imbrace those Scriptures though good men should make them since they are contrary to flesh and blood and might therefore be rejected In a word a good man could not have said O earth earth earth hear the word of the Lord Jer. 22 29. if it had been his own Invention 2. Bad men did not do it the lyar the drunkard the thief the swearer would never have made Laws against lying Drunkenness stealing swearing nor have counselled men to have shunned their company nor damned themselves eternally for their so doing Since therefore neither in heaven nor in earth can there be found â—ut a Creature to be but probably supposed the Author of the Scriptures it remains therefore that the Creator must who is God blessed for ever 2. From the testimony of the Scripture it self it is apparent that God is the Author of it He that gave the Law was the same that brought Israel out of Egypt viz. the Lord God â—xod 20.2 He that commanded Iohn to write to the Churches of Asia was the first and the last Rev. 17. Thus saith the Lord Hear the word of the Lord is a usual phrase in Scripture which coâ—ld not have been said by Men or Angels had it been their own It was he that gave Moses the Law the Statutes and the Judgements for all Israel Mal. 4.4 It was God that spake by the mouth of his Holy Prophets which have been since the world began Luke 1.70 All the words that are written in that Book are his words Ier. â—0 2 What Isaiah uttered it was the Lord that spake it Isa. 1.2 what Ieremiah spake the Lord commanded Ier. 1.7 Nay what ever the holy men of God spake it was as they were moved by the Holy Ghost 2 Pet. 1.21 3. From the excellency of the matter contained in the Scripture it appears to be of God where it promiseth it goes above the power reason or invention of man as Those that do well shall shine as the stars and as the firmament nay as the Sun for ever and ever Dan. 12.3 and Matth. 13.43 The Incarnation of God a Virgin bearing a Son the resurrection of the dead all without the reach of man making Laws for the hearts of men of Kings and Princes poor and rich high and low shews that it is not of man threatening eternal death and promising eternal life both which are without the power of men and that to soul and body both which by man nor the powers of man cannot be reached unto It perswades to nothing but what is in it self good were it not commanded and disswades from nothing but what is in it self hurtfull were it not forbidden and that oftentimes without giving any reason but the will and authority of the Law-giver why must not men swear steal c. The Lord hath forbidden it The Proem to the Law is I am the Lord thy God Exod. 20.2 I am the Lord is often given as the only reason of the Law Lev. 18. 4. From the effects thereby wrought the Scripture hath wrought that upon the hearts souls and consciences of men that the writings of men and Angels could never have accomplished it fills sometimes the very souls of men so full of terrour and other times so full of comfort that were not God the Author thereof could not be effected he that is in love with sin and dark through sin it makes him to hate sin and to be in love with righteousness it hath brought the hearts and spirits of men to so much certainty that all the tortures torments and pains that men or devils could invent was not once able to make them doubt of it 5. From the scope and final end of the Scriptures it declares that God is the Author of them if any creature had been the composer of them he would in one verse or other have sought something to himself but the scope of the Scripture is purely for the glory of God the honour of God the praise of God to make men admire God to have them praise God to have them pray to God and to depend upon God and in their ways to acknowledge God It debaseth every creature in comparison of God and puts all things under the feet of God by which it is demonstrable it is from God 6. From the constant consent and declaration of the holy Catholick Church that in all Ages under and after Moses before and afteâ— the Judges before and under the Kings before and after the Captivity before Christ and in his time before the coming of the Holy Ghost and afâ—er the Apostles untill this very time hath in all Ages been consented to and looked upon as the word of God the very word of God the only word of God the holy word of God and besides this the Church hath owned no other The same Teacheth the Reformed Churches of Helvetia Article 1. of Bohem. Art 1. of Fraâ—ce Art 2. of Belg. Art 3. of Wirt Art 31. of Scot. Art 17. Quest. 2. Whether the Scripture ought to be mens only Rule There are many that pretend to new Revelations new lights walking according to and going a whoring after their own Inventions but that the Scriptures are to be our only rule these following Arguments may declare 1. It is the only infallible and unalterable Rule Many Rules and Laws have there been in the world which time hath altered and experience hath made to appear not good but the Scriptures of God remain the same no addition to them no dimunition of them to Kings and people they are now what they ever were and they shall be what for the present they are to all generations For ever O Lord thy word is setled in heaven Psal. 119.89 All other Rules have and may still deceive but this hath never deceived nor failed and is the same for ever and ever 2. The Churches of Christ had never any other Rule the word of God the Scriptures of God was ever the Rule of their Doctrine in matters of Faith The Rule of their lives in matters of fact Malachy that ends the Old Testament commands them to Remember the Law of Moses and Iohn that concludes the new pronounceth him Blessed that keepeth the Prophesie of the sayings of this Book Rev. 22.17 And whoever speaks not according to this word it is because there is no light in them Christ himself appeals to the Scriptures to be the Tryers of his Doctrine Iohn 5.39 3. They are written that they might be our Rule These things are written that we might believe that Iesus is the Christ and that believing we might have life John 20.31 We are to take heed unto this doctrine 1 Tim. 4.16 We have a more sure word of prophesie unto which we shall do well if we take heed
if weak Brothers be offended at it it is forborn for the peace of the Church if it were absolutely necessary here it would never be indifferent there 3. Something is morall necessary and binding viz. to abstain from Fornication looked upon among the Gentiles as a thing of no great concernment the Corinthians though called were very guilty of it and one in a high measure 1 Cor. 5. 6. Now says the Canon It seemed good unto the Holy Ghost and to us The Holy ghost of old and new commands to abstain from fornication and it seems good to us gathered together by the Holy ghost filled and guided by the Holy ghost viz. Us Apostles Elders c. that you should abstain from meats sacrificed to Idols and from blood c. for no otherwise are we to read the words when we consider that Peter Paul Barnabas did oppose every part of the Cenial Law yet in regard that Moses is read c. it seems good to us that these things be done They are called necessary things For 1. Fornication is necessary to be abstained 1 Cor. 6.9 And 2. That of Idols if it be taken for pollution with Idols as Iames sentence is Act. 15.20 then it is absolutely necessary if it be taken for eating meats offered to Idols as the Canon of the Councill is then it is necessary secundum quid only as abstaining from blood and strangled that is they are necessary now in respect of procuring peace to the Church for the taking away of the cause of offence for again remember that three Apostles opposed every part of that Law that was given by Moses Iames found out the Medium and abstaining from things strangled and from blood is no more necessary by this Canon then not eating of meat sacrificed to Idols that that is not necessary but may be lawfully done where no offence is taken 〈◊〉 as if it were written with a Sun-beam from 1 Cor. 8. 〈◊〉 any of these three last been necessary for salvation 〈◊〉 been much disputings against them by Paul would 〈◊〉 been against it would Iames have confirmed 〈…〉 nay would not Paul here have opposed him to his 〈…〉 Paul ever have made it a thing indifferent if the Holy Ghost had made it absolutely necessary for the preseâ—◠〈◊〉 it was judged by the Apostles so to be in regard of Moses being 〈◊〉 no further obliging There is a remarkable instance for this after the breaking up of the Council Paul preaching the gospel found and took one Timotheus Acts 16.1 2 3. and circumcised him which act he strongly opposed at Antioch yet did it in 〈◊〉 not that Paul changed his judgmenâ— â—e circumcised him says the 〈◊〉 because of the Jews which were in those quarters verse 4. that all occasion of offence might be taken from them when had that determination of the Council been literally looked after Paul sinned grosly in laying a greater burthen upon the believers then any was mentioned in the Apostles cannons this declares that in regard of the Iews at that time there was a necessity in some things to eye the Law but never holding nor teaching it as necessary yet holding it in some places and at some times convenient in some part necessary for the peace of the Church particularly that no offence might be given to the Iews so desirous were they of their salvation but when the Iews remained constantly in their keeping the Law and out of stubernness still would have it observed the Apostles then and Christians at this day stood and do stand to their Christian liberty Paul will circumcise no man be offended who will Gal. 5.1 2. and Gal. 3.1 the whole body of the Ceremonial Law is preached down written down which shews that those Ceremonial decrees in the Canon of the Apostolick Council was never ordained for a standing or an eternal rule in the Church the Temple is now gone Christianity is established Peter Paul Barnabas and Iames know that God is satisfied with our believing and though for a time it seemed good to them gathered together by the Holy Ghost to keep a few of those Laws for the peace of the Church and for the ingathering of the Iews yet since they still remain offended let them so remain and for all their offence taking let us now stand fast in the liberty where with Christ hath made us free The Law is not now read the Apostles lived to see the Jews once a glorious people a royal priesthood and a holy nation rejected of God unchurched of him and they see her ceremonies all buried hear what is written by the Holy Ghost since the Iews weakness is turned to stubbernness if Peter now take part with the Iews for offending he must and is reproved before the whole Assembly and that in Antioch too Gal. 2.12 See Gal. 5.2 Behold I Paul say unto you that if ye be circumcised Christ shall profit you nothing Now he speaks out seeing the Iews are not the better for that indulgence given For I testifie again to every man that is circumcised that he is debtor to do the whole Law by Christ we are debtors to no part of the Law nay not to abstain from eating of blood Was it not Pauls Caution to the Collossians Col. 2.16 Let no man therefore judge you in meat and in drink or in respect of an holy day or of the new Moon what ever you eat or what ever you drink let no man judge you that is condemn you though it it be not according to the Law for they were a shadow of things to come but the body is of Christ blood was to be poured on the altar to make an attonement for sin but the blood of Christ is now poured forth and there ought to be no other offering for sin to be brief that blood may be eaten now under the gospel or that that decree of the Council is not binding to us in these dayes appears 1 From the rule of proportion between it and things sacrificed to idols according to the Canons of the Council they are alike unlawfull they are alike necessary they alike binding they were enjoyned by one and the self same authority but now S. Paul 1 Cor. 8. speaking of things sacrificed of idols which was one of the questions the Corinthians desired to be satisfied in from that Apostle in regard that some did eat of that meat upon their knowledge that an idol was nothing in the the world and some did not eat fearing it might be something the Apostle yeilds that though an idol be nothing in regard there is but one God and though men might eat of that meat sacrificed to them for anything was in it for neither if we eat are we the better neither if we eat not are we the worse a plain demonstration that that Law is not obliging yet he would have them to abstain not as from the Law but for the conscience of him that was offended so that
time of teaching which is either Ordinary as the sabbath or extraordinary as the times of fasting and feasting appointed by the Church of all which we shall discourse somewhat and something briefly beginning with the ordinary time of teaching viz. the sabbath CHAP. V. Of the sabbath TO every thing there is a season and a time to every purpose under heaven saith the kingly preacher Eccl. 3.1 At all times God is to be worshipped and served by the sons of men but the sabbath is the special time wherein those that fear him singularly serve him When that beginneth then begin they as men in the dayes of Enoch Gen. 4.26 to call upon the name of the Lord more solemnly fervently orderly and publickly in obedience to his Law In prosecution of this Ordinance we shall let pass many distinctions made of sabbaths and particularly handle these points 1. What a sabbath is 2. How the sabbath is to be kept 3. Why God would have it kept 4. What sabbath it is that men now under the Gospel are bound to keep 5. Resolve some Questions SECT I. 1. A sabbath may be thus described It is one whole day in seven 2. Separated from other dayes 3. Wherein a man resteth 4. From all other works 5. And recreations 6. In a holy and spiritual manner 7. To serve and worship the living God in a publick solemn way 1. It is one whole day in seven a full day consisting of 24 hours beginning at the midnight before and continuing until the midnight after other dayes are of that length and the sabbath ought not to be shorteâ— Acts 20.17 Paul continued preaching on the first day of the week until midnight The Iews had a time of preparation for the sabbath Luke 23.54 which begun about three of the clock the day before the sabbath wherein all work was laid aside and all Artificers prohibited work saving Shomakers and Taylors and they had onely but half the time of preparation allowed them in this it were to be wished that Christians were Iews c. 2. Separated from other dayes the sabbath is distinguished from other dayes it is holy it is set a part by God for his own use and service she is Queen of all other dayes and Lady of the week the rest are attending her but as concubines and handmaids 3. Wherein a man resteth by this particle man is included all thâ—t is his â—he is head of his Wife Father of his Children Lord of his servants and Master of his beasts when he rests he is to see thâ—t all about him rest also from this day the day is named Sabbath signifieth rest and judgement shall rest on him that will not rest with all that belongs unto him 4. Fâ—om all other works what ever trade or occupation he be of and what ever work he follow at other times must be laid aside at this time no servile work is to be done now without sinning against God and he that doth so sinneth against his own soul no buâ—ing nor selling of Merchant ware no dealing in husbandry N b. 13.15 no carrying of burthens Ier. 17.22 no outward servile bâ—dily labour mâ—st be performed it would distract the soul and keep it from doing that for which this day was consecrated 5. And recreations This is a time wherein there is no time for sports and recreations that God that would not have us work never made the sabbath for us to play these distract the soul much therefore we are not to touch them it may be lawful with Samson to propose ridles at another time but not now for it is the sabbath of the Lord thy God Isa. 58.13 6. In a holy and spiritual manner The Law is spiritual and therefore birds the souls of men an outward resting from work is but Sabbatum Asinorum there ought to be a difference between the resting of a man and the resting of his Ox we must therefore rest from our works of sin but of this hereafter 7. To serve and worship the living God in a publick solemn way when God had made man he rested from all his works to shew that man was to be eternal and he instituted the sabbath as a type of that eternal test wherein man was to worship him for ever God ought to be must be served every day but in the sabbath more publickly if it can be or more solemnly if otherwise Acts 13 14 15 16.44 Acts 16.23 and Iohn 20.19 SECT II. The sabbath being known we are to inquire how this holy day is to be kept God will not have his sabbath polluted Is. 56.6 Other days by the Hebrews were called prophane this being by God made holy holding it unlawful to rost an apple to pluck an herbe nay to defend themselves when they were assaulted by their enemies by which a thousand of them were slain 1 Macch 2.38 The sabbath must be kept and our rest is onely sanctified and approved of God when we use the means and do the works of sanctification our resting must not be an idleness but in doing the work of God which is our sanctification Ex. 20.20 1. By using the means as hearing the word 4 Luke 20. praying to God Acts 16.3 receiving the Sacraments of Christ Acts 20.7 and all Acts that may conduce to the strengthening of grace confirming in faith 2. By doing good works as relieving the poor 1 Cor. 16.2 teaching the ignorant Acts 18.26 reclaiming the erroneous Acts 17.1 2 3 and all other Acts that have an immediate tendency to the edifying of the Church and these things must be done both privaâ—ely and publickly 1. Privately as Meditation upon the Word and inward application of it to a mans soul. 2. Publickly conferring with others â—â—â—ing the sick praying for them or if it may be singing some comfortable Psalm with them and that all these may be the better done we must prepare our selves 1. By removing all hinderances the night before overmuch businesse may and will distract the soul and keep a man either from all or from part of Gods worship the first burning of our Christian incense may be sweetest the first prayer may do us most good c. 2. By putting our souls in a holy frame some time before Meditate upon Eccles. 5.1.28 Gen. 17.10 Numb 3.1 Mar. 35. Isa. 2.56 Which may compose and put the spirit of man in a sanctified frame of heart to join in affection to the prayers of the Church and cause him to heed with affection the Word of Christ and that both Forenoon and Afternoon Eccles. 11.6 or then so far as in thee lies thou robbest God of half his due the whole day being his that this may be done 1 Prevent or quash all domestical or house-troubles Levit. 19. 3. Discords contentions and heart-burnings are but as water to quench the â—re of holynesse and may extend to the prophaning of Gods Sabbaths beware of coming before God with this strange fire least he consume thee 2. By meditating
that working distracts the soul and will not suffer the heart of man to close in a spiritual way to bless and praise the Lord now who knows not carding diceing bowling cocking stage-playes may-games wakes do wholly pull back the soul and indeed who follows those things cannot be said to rest so much as his horse 2. The very end of instituting the sabbath is against these things that men might in a publick solemn way entertain Communion with God that they might meditate in his word read on his Scriptures that they might be Holy is the sabbath designed now these sports and their attendants are so far from conducing to this end that many of them that so do appear rather to have Communion and fellowship with Sathan then with the Father the Son lying swearing coveting quarrelling and often times murdering is the issue of some of them and snares traps and temptations to sins are in the bowels of them all 3. Some of these sports in their own nature seem to many knowing men to be unlawful at any time particularly that bruâ—ish and undelightful spectacle of Cock-fighting for man who is a rational creature to sit and behold more usually for covetousness then for delight these poor creatures destroy one another through that enmity which he put in them is unworthy but possibly the young Gentleman is of another judgement his conscience assures him it is no sin to behold that spectale I will not question his judgement but doing it that day makes it clear he hath no conscience For 4. It lays a platform and foundation for future prophaness the young usually are the persons subject to those extravagant vanities and he that follows them in this tender years may rather surfeit of them then willingly lay them down in age these pleasures may leave him not he them for pleasure is alwaies upon its young legs and desires to be sporting It loves not the company of old men so well as of their Sons Now by this there is a root of prophaneness planted and it may go from generation to generation he that is allowed or can allow himself any part of the sabbath to sport in may in time take half the day and afterward the whole Day he may not value the fourth Commandement and that may make him break the third which may provoke him to break the sixth and by a strange progression doibling his sins he may grow a Devil incarnate It is easie to be observed that the Apostacy of this age usually begins at the sabbath they often quarrel with this first doubting of its Authority they are in time resolved then they doubt of the Assembly then of the place of worship then of the parts of worship then of the God who is worshipped c. Let us therefore of our spending the sabbath have care and serious thoughts that sin and iniquity grow not upon us and the root of prophaneness overspread not our families 5. It put â— a reproach upon Christ and casts a scandal upon that Religion we profess There are but two Religions that keep a sabbath beside the Christian that is the Turk and Iew the former keeping Fryday the other keeping Saturnday for set times of worship who are most precise and strict in their service refusing to do many things wherein even necessity might excuse them Shall the Christian therefore that would be thought to serve God after a more true manner and pretends his sabbath is more Holy then theirs as it is give himself to those pleasures and vanities upon his time of worship this must needs make those Infidels to deride Christ and by such practises to abhor our profession and mock at all the other parts of our religion Quest. 4. Why did God give charge concerning the resting of beasts upon the sabbath God takes care for Oxen we may in some sense affirm since in his own Law out of his mouth he gives charge concerning them the reasons may be such as these 1. From that tender care that he bears to all his creatures the Ox and the Ass creatures that man useth are in some sort looked after by God for that life that they lead they have it from him and he would have their life 's as comfortable to them as their nature and being is capable of he hears the young ravens that cry Psal. 147.9 and therefore the Ox when he lows for need or the Asse when he groans underneath his burthen 2. From that tender care that God would have us bear towards the creatures He would have us to regard the life of our beast Prov. 12.10 God provides food for the beasts and gives them life and gives them to us as our servants and we are not cruelly to use them to teach us to pitey that poor Creature that onely in groans calls to its maker God put the 〈◊〉 the number of his Commandements whereby we ought to let them rest for their refreshment and comfort 3. From that power and authority that God had given man over the creatures he hath dominion over them and by vertue of that might in violating the Law it self Command his beast to do so to which this precept prevents and will not have his beast to work he therefore that labours commits a double sin in forcing the beast and working himself yet the poor creature being forced against its will and against the Law man must at the bar of Justice Answer for the offence yea he may fear that his beast though no body should know it should rise up in judgement against him and condemn him for violating the Law himself and compelling it to do so likewise to send therefore Horse and Cart to and fro upon the Lords Day is a most wicked custome and will have a smarting recompence in the end 4. From that type the sabbath bears of that eternal rest wherein bondage shall be taken from every creature The whole Creation groaneth under that bondage of corruption which lies upon â—it Rm. 8.20 21 22. and it longs to be delivered that it may be at liberty now as a type of that rest which it shall injoy after the resurrection God will have the creatures rest on the weekly sabbath as well as man Quest. 5. Why did not God give charge concerning a wifes resting upon the Sabbath The Person that is spoken to in the fourth Commandement especially is spoken unto in a triple capacity first as a Father and so there is mention made of his Son and or his Daughter secondly as a Master and so there is mention of his man servant and maid-servant and his Cattle thirdly as a Magistrate and so there is mention made of the stranger within his gates no mention made at all of his relation as a husband or of any care that he hath to see his wife if he have one keep the sabbath the reasons may be such as these 1. The party spoken to may be a wife and she is to take care of
her Sons and Daughters her man-servant her maid-servant and the stranger within her gates or within her roof 2. To shew the mutual love and care that ought to be in all governours of families the precept of keeping this Law is not given to one single but to every one alike the wife is charged as much as the husband and the husband no less then the wife with looking well to their families touching the worship and Law of God 3. The parties here to be cared for are the parties usually most apt to break our the Son the Daughter c. Marriage is honourable and that in all and God in this precept so far honours the married woman that he will not suppose her to transgress he takes it as it were for granted that she needs not be looked after in that particular She hath been brought up and looked after by her Father and her Mother when she was a Daughter and now she being a wife she will walk according to her education and the heart of her husband trusts safely in her 4. From that oneness that is between a man and his wife God after he had made two made these two one again and whom he had joyned together in marriage he will not disâ—oyn in a precept the husband is the head the wife therefore must be the body What is spoken to the head as a duty nature teacheth the Members are to be imployed to perfom Let thou be said to a husband yet the man and his wife being but one flesh the same is spoken to her Quest. 6. Why is not the change of the Sabbath in Scripture mentioned That the Sabbath is changed is apparent why it is changed and that change not recorded or spoken of is not made manifest it might not be mentioned 1. Because not publickly taught by Christ he spoke many things in private to his Apostles Paul intreats the Elders of Ephesus Acts 20.35 to remember the words of the Lord Iesus how he said it is more blessed to give then to receive which words we find not in the history of our Saviours life The doctrine of the change might be taught among those that pertained to the kingdom of God of which the Scripture gives us no account Acts 1.3 If it had been publickly delivered before his death it had been recorded in the Evangelists 2. Because the publication of it might have been a great stumbling block to the Iews God is pleased to bring his people on by degrees After our Savirour came to preach and after he was ascended the sacrifices of the Law were not forbidden he never opposed circumcision the Temple standing things in some sort went on as before to have dashed the sabbath in pieces by a publick Law might have made the people to scruple at Christianity the Apostles wisely take their liberty to keep the first day of the week according to the private precept or in word instinct of Christ and the Spirit prohibite not the Iews their meeting that the Gospel of Christ might not be hindered knowing that time and knowledge might make them leave those things and of their own accord comform to their practice 3. Because it was not publickly opposed things that were much struck at as the necessity of circumcision justification not to be by the works of the Law that Jesus was the Christ the Saviour of the world these were the grand controversies in the Apostles dayes and these we have fully maintained now this of the Christians first day little or nothing medled withal since by the decrees of the Councel the Christians were freed from circumcision sacrifices and the converted Iews might be indifferent also as touching the Sabbath they see the first day kept Holy unto the Lord God of the Hebrews and the converted Gentiles see one day in seven kept to the honour of Christ one party noâ— opposing the other the Question is not much disputed and the 〈◊〉 therefore not recorded that caution given to the Col. 〈◊〉 2.16 doth exhort the Christians to their liberty in regard Chrâ—â—â— is dead says nothing to the Iews by way of reproof still hoping 〈◊〉 time they might be brought to the observing of the Lords 〈◊〉 Being therefore not publickly opposed at least in those places 〈◊〉 which the Apostles writ it is passed over in silence their dispuâ— being generally about things then and in that age called in quâ—â—â—ion Quest. 7. Whether the Church may Command any other day to be rested on besides the Sabbath God Commanding the seventh day to be kept Holy and giving six dayes for man to work some conclude it unlawful to set apart one day or more for Gods publick worship then he did but it is otherwise the Church may set apart one day or two or more for the publick worship For 1. Because the Commandement is not preceptive but permissive when we are allowed six days to work the meaning is not that we shall fill up all those dayes by working as if it were unlawful for men to do any thing but work shall God never be served in those six dayes must we do nothing but work the meaning therefore is that when we have six dayes before us we shall do all our work not spend them all in working but upon the seventh day we shall do no work at all nothing hinders but that the Church may set apart a day for Gods service there being nothing in this Law that contradictâ— it 2. Because the Church of the Iews unto whom this Law was given did use such a liberty God gave the children of Isâ—aâ—l three feasts in the year each of them seven dayes long and commanded them to be strictly observed Levit. 23. Good Merdecai added a fourth in the Canon of the Scripture Est. 9.26 27. to be kept every year two dayes for the mercies shewn the Iews in their deliverance from Haman Holy Hezekiah added seven dayes more to the feast of Passeover then God did 2 Chro. 30 23. Valiant Iudas added a fifth feast in the book of the Apocrypha 1 Macha 4.59 to be kept seven dayes also at which feast our Saviour himself was present and never reproved it Iohn 10.22 Sure if this was done under the Pedagogy of the Law it may be done under the liberty of the Gospel 3. Because the frailties and imperfections of men require it it is often urged against the set times of the Church that if the Sabbath the day set apart by the Lord be kept it is no matter whether other dayes be kept or no but it would be asked if ever they kept a Sabbath mens frailties failings nay crosses may be much helped sanctified pardoned by their diligent worship in other dayes besides the Sabbath It is strange to hear to read how men will preach that ordinary Lectures ought to be kept and observed by people and yet at another time tell them it is sufficient to keep the Sabbath Ridiculum â—apus purely to oppose the Law of the
brain they can lay it aside and flee to the Penthouse of the light within but Scripture is the lâ—st Expounder of it self for as it is the mind of the Spirit that is written it is the tongue of the Spirit that must interpret Isa. 8.20 The Scripture that is dark in one place must be opened by the Scripture that is light in another place otherwise it is not preaching but seducing 2 Tim. 4.3 3. Applying it for the edification of the Church This is the great end of preaching and the end of Gods sending Preachers into the world Ephes. 4.12 and in this this ordinance differs chiefly from that of Catechising Paul having spoken much of the doctrine of faith Heb. 11. makes application thereof Hebrews 12. having treated of judgement makes application thereof 1 Thes. 5.14 When a Preacher hath opened the sence and meaning of the holy Ghost in a portion of Scripture by Exhortation Reprehension Confutation Consolation he ought to set it home to the hearts of his hearers For the edifying of the body of Christ Ephes. 4.12 SECT II. This ordinance of preaching ought to be performed according to the will of God in this manner 1. Orderly God is a God of order and all his works are orderly he will have his word orderly every one is not to assume the office of a Preacher in the congregation of the Elders Every man must keep in that Calling wherein God hath put him and he that presumeth to preach without his call of which we have spoken before breaks order 2. Plainly He that preacheth must condescend to his hearers capacity Our Saviour when he preached was often plain that we might understand his meaning as easily as we understand a hens call when she would gather her young ones under her wings yet sometimes as a judgement God may give a commission to a Preacher to speak things not easie to be understood Isa. 6.9 For this reason our Saviour sometimes preached in dark parables Now preaching is plain 1. When it is sent home to the heart and conscience 2. When it is without flattery 3. When it is without deceit 3. Impartially The Scribes scape not the lash of Iohns Doctrine let the soul be afraid that his Maker will cut him off that Accepts any mans person or that gives flattering title unto any Job 32.22 4. Authoritatively Let their words be such as command attention who ascends the Pulpit stairs whatever they say let it be in the Lord Thus saith the Lord ought to be the preface and close of a Sermon 5. Freely Courage and spirit ought to be in his bosome that undertakes to deliver the Lords mind Men naturaly have hard hearts and he that would preach savingly must have an hard brow Ezek. 3.9 Ephes. 6.19 20. 6. Zealously he must so preach that it may appear he desires in soul his people to shun what he reproves to perform what he exhorts he ought to be jealous over Gods people that is a shepherd of the flock of Christ 2 Cor. 11.2 7. In the power and demonstration of the spirit he ought so to reason the case with sinners to convince the Gain-sayer to reprove the unruly to open the Scripture so sincerely and comfort so strongly that men may see and know the spirit of God to be with him of a truth 1 Cor. 2.3 SECT III. Touching the necessity of submitting to this ordinance much might be said we shall confine our discourse to these few things 1. It is the Soveraign means appointed by God to save them that believe 1 Cor. 1.21 There are some who hold it necessary to convert heathens but will not admit it usual for the confirming of Saints but it is otherwise It is needfull to beget a Saint to uphold a Saint to perfect a Saint They may account it foolishness as they do yet such as it is the wisdome of God hath appointed us to hear it Rev. 1.3 2. It is necessary for Preachers to be at all times preaching 2 Tim. 4.1 Wo unto them if they preach not which declares wo shall befall the people if they hear not 3. The people is lost and is known to perish that have it not Prov. 29.8 They are as it were made naked to their shame they have nothing to shield them or shelter them from the stormy blasts of divine wrath where this Candlestick of preaching is removed or where it was never placed there is no place for Christ. Gods presence is with his Church and his walk only among his Candlesticks All other places are in darkness and he that walketh in darkness stumbleth and perisheth 4. There is a special charge not to despise it 1 Thes. 5.20 and therefore it is much to be regarded he that contemneth it contemns him that appointeth it which is God he is not to be cast our irreverently that preaches it lest the dust of the earth judge them and therefere it is to be reverenced of all such as would believe for the saving of the soul. 5. It is effectual for the bringing of future and present generations nigher and nigher unto God Ephes. 2.17 there are still young coming into the world who by nature are children of wrath Whose fathers being Amorites and whose mothers being Hittites are aliens from the spiritual Common-wealth of Israel now this ordinance of preaching is a proper instrument for the circumcising of the heart by which they are made Citizens of the New Ierusalem and by faith made sons and daughters of the faithful Abraham SECT IV. As to every purpose under heaven there is a time there is an end for every thing under the Sun All Gods ordinances are designed for some end or other besides his own glory the end of all his purposes designs and undertakings Preaching he hath ordained for these ends viz. 1. That sinne might be discovered more convinceingly the whole Law or Word of God reproves and holds out sin but preaching by mustering and collecting all Gods threatnings together and laying them in the sinners sight holding them to his face seems to make him startle and really to tremble Acts 24.25 Mat. 3.5 2. That they may be condemned more inexcusably Sinners might plead their ignorance at the barr of Justice and excuse their sin in regard of the Scriptures deepness God therefore to clear himself from the least imputation of injustice stirs up his servants to open expound reveal and apply his Word giving by them unto his people line upon line precept upon precept shewing them their sin and making them know their transgression whereby their condemnation is the more just and their ignorance the less inexcusable 3. To set out the freeness of Gods grace the more effectually the grace of God appears in every line of the Scripture and each line may lead us to admiration yet this of preaching laying mans sinne before him with all just heightning circumstances discovering mans nature with its abomination opening hell with all its torments and then making known
these ends 1. The glory and honour of God that his name might not be abused nor his worship defiled by such obstinate and refractory persons 1 Tim. 1.20 2. For the Honour of the Church that her enemies should not have occasion to triumph and boast that she consists of impure and wicked wâ—etches Christian religion might suffer through the wickedness of such men and therefore the Church disowns them and affirms they are not Christians but heathens 2 Thes. 3.6 3. For the prevention of sin a little leaven will leaven the whole lump one notorious sinner being suffered to go without this Church discipline might infect others which when this is set will not so easily be done he is punished that others might fear and be kept pure One arm may and in some times must be cut off not for hatred to it but being rotten the whole body is in danger the like case is here 1 Cor. 5.6 7. 4. To bring the sinner to the obedience of Christ when such a judicial sentence is pronounced and when the Members of the Church withdraw from him as a leprous person so far as stands with necessity and order and knowing what is done on earth is ratified in heaven the terror of God with him that is not past all sense will so follow it and the shame of men will so fill him that he is brought to his knees craving pardon of the Church for his obstinacy and desiring to be received again into her body is absolved and forgiven and receives the ordinances of the Church and for the future walks more humbly and holily then before which was the fruit of the Corinthians excommunicating that incestuous person 2 Cor. 26.7 8. But if there be any so perversâ— that this Church-censure will not reduce to obedience the Laws of all Christian stares takes that sinners case into consideration that God be not blasphemed and by them he is punished SECT III. To let pass the several wayes that the Church useth to reclaim the sinner which is different according to the Lawes and customes used in several places the sentence of Excommunication is pronounced by the Minister of that Congregation where the offender lives in this or the like form A. B. Having been lately a Member of this Church hath contumeliously and obstinately fallen into the sin of and hath renounced his Fellowship in this Church having reproached the same and the whole Ministration of Gods ordinance therein of all which he hath been tenderly and earnestly admonished sundry times in private and hath been publickly called to repent and turn from his sin And for as much as the Church finds her tender admonitions to be fruitless towards him she is compelled though with great unwillingness and hearty sorrow to vindicate her honour and provide for the peace and safety of her Members by executing that severe chastisement on him which Christ her head and husband hath authorized her to inflict on such rebellious Children who thus do renounce and cast dirt in the face of her that bare them For as much then as the said A. B. doth utterly refuse to hear the Church calling him with much long suffering and tender love to returne to the unity and Fellowship and to make a just acknowledgment and renunciation of his sin of but doth pertinaciously declare both by word and deed his obstinate pâ—rsisting therein Therefore after solemne calling upon God and having his glory before our eyes the credit of the Gospel and the prosperity of his Church I do hereby according to the commanâ—ment of Christ and by his authority committed to me as minister of thy Church and with the consent also of the same solemnity pronounce and declare in the name of our Lord Iesus Christ the said A. B. to be cut off from this Church and body of â—hrist as a most obstinate and impenitent and do leave him to that fearefull judgment and fiery Indignation denounced against such and do warne and beseech you to withdraw from him that he may be ashamed and to lay him aside to be dealt withall when the Lord Iesus Christ shall come Which sentence is nothing but a declaration of that which the sinner is before he be judicialy sentenced by the Church Yet it is to be noted that this casting out of the Church is not absolute save as touching external rights and priveledges of the Church from which Excommunication fully keeps him but as touching internall right he hath unto the same it is only conditional that is upon his persisting in his errour and therefore if the excommunicate will leave his wicked deeds confess his sin be reconciled to the Church whom he hath offended signifying this to his minister he is again to be restored to all the rights and ordinances of the Church and to be absolved from that sentence passed upon him that Satan geat no advantage over him or left he be swallowed up of too much sorrow 2 Cor. 2.7 The sinnes for which the sinner hath this sentence of Excommunication passed on him are not alike in all Churches for according to the laws and orders established in severall Churches crimes sins and offences may be different according to the Constitutions of those Churches that is of those offences which are made against the laws in those places commanded for the honour of the Church though not directly required by the law of God SECT IV. Quest. 1. Whether the Reformed Churches are legally excommunicated by the Pope Quest. 2. Whether Kings ought or can be Excommunicated Quest. 3. Whether excommunication debarres from all society of the Church Quest. 1. Whether the reformed Churches are legally excommunicated by the Pope The Bishop of Rome in regard of the separation made from him by the professors of the religion called the Reformed hath passed his sentence of excommunication upon them as Heretical but unjustly Foâ— 1 They are not Hereticks but Orthodox professors they have left that upon which their souls could have no sure hold There is no point that ever Christ taught or the Apostles preched or the primitive Church knew that is denied by the reformed 2 He hath no power to exclude them out of the Church who himself is scarce a member of it he is in the Church only as Antichrist in the temple of God and in as much as he exalts himself above all that is called God 2 Thes. 2.4 viz. all Kings and maâ—itrates in which regard in some measure his Churchship might be denyed 3 The Church of Rome her self is most hereticall if that be Heresy to preach down what God commands to blot out what he hath written to adde to what he hath spoken and dispence with what he hath enjoyned the Church of Rome cannot be found they ought first to cast the beame out of their own eyes and then they can see the better to pull the mote out of ours 4 The Pope or Bishop of Rome hath no authoritative power over the Churches of other
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
part of the substance of that Sacrament for when the Minister dipping the infant in water or laying of water upon the face of it hath pronounced these words I baptize thee in the name of the Father c. the infant is fully and perfectly baptized so as the sign of the Cross being afterwards used doth neither adde any thing to the vertue or perfection of baptisme nor being omitted doth detract any thing from the effect and substance of it 2. It is apparent in the Common Prayer book that the infant babtized is by vertue of baptisme before it be signed with the sign of the Cross received into the Congregation of Christs stock as a perfect member thereof and not by any power ascribed unto the sign of the Cross. So that for the very remembrance of the Cross which is very precious to all them that rightly believe in Jesus Christ and in the other respects mentioned the Church of England hath retained still the sign of it in baptisme following herein the primitive and Apostolical Churches and accounting it a lawful outward Ceremony and honourable badge whereby the infant is dedicated to the service of him who dyed upon the Cross as by words used in the book of Common Prayer it may appear Lastly The use of the sign of the Cross in baptisme being thus purged from all Popish superstition and errour and reduced in the Church of England to the primary institution of it upon those true rules of doctrine concerning things indifferent which are consonant to the word of God and the judgements of all the Ancient Fathers we hold it the part of every private man both Minister and others reverently to retain the true use of it prescribed by publick authority considering that things of themselves indifferent do in some sort alter their nature when they are either commanded or forbidden by a lawfull Magistrate and may not be omitted at every mans pleasure contrary to the Law when they be commanded nor used when they are prohibited The usual Objection against this harmless Ceremony is this Viz. what need is there of it but if Magistrates should not establish Lawes until every one of their Subjects were rationally convinced of their necessity when should there be Lawes made and many that makes this a sufficient Argument against the Crosse in Baptisme may remember that when they had power and fate at the Helm there were many things commanded of which we might have said What need they To conclude what ever is established by lawful Magistrates we are not to inquire the Reason of it Reason and Religion commanding us to obey without all Dispute for the Lords sake There being many things in the Church of Christ of themselves low and poor yet in regard of others so necessarie that she may say of them as our Saviour said of the Asse The Lord hath need of them Courteous Reader THis following Chapter was not so fully Preached as here handled in regard that the Iniquitie of the Times wherein these things were taught would from this chiefly have concluded the Preachers Malignancy whereby he should have been Crucified by an Ordinance By vertue of that Rule estote prudentes Matthew 10.16 it was passed over in a few words and they so clouded that it might have appeared the Preacher was not willing to be throughly understood CHAP. III. Of Confirmation THis is not here handled as a Sacrament but is placed as the space between the Font and the Table it being a most solemn Ordinance that the Baptized as in the ancient Churches was to be partaker of before he might be admitted to the Sacracrament of the Lords Supper Before we go any further it is necessary to speak something touching the rise of this word Confirmation in the Church which was briefly this In the Primitive Church when there were any persons wiling to imbrace the Christian Faith whether Iewes or Infidels they were not by and by admitted into the Priviledges of the Church but by certain â—teps or degrees set their foot therein 1. By hearing they were admitted to the hearing of the Word taught Catechized or Expounded which was common to them with men of all kinds whether Christians or not yet these were more particularly regarded by the Church and were called Audientes 2. By Catechizing having heard in common with others some grounds of the true faith and liked it they were after admitted in â— peculiar way and performing some Ceremony were admitted both to hear and see more in the Church then the Audientes were had the Principles of Religion taught them by eminent men purposely thereunto appointed who were called Catechista and their Disciples Catechumâ—ni Hence it is said that Theophilus is said to be instructed or as the word Originally is Catechized in the things of Christ 1 Luke 4. 3. By requesting that is having been Catechized and making good progress in the Christian principles and desireing to be owned as professors of the same they desired and required the Sacrament of baptisme which they did by giving in their names to the officers of the Church forty dayes before Easter that and Whitsunday being the publick dayes appointed by the Church for baptizing the Catechumeni and in regard of their number these two dayes being insufficient they set the two days following each of the former for that service apart from this giveing in their names they were called competentes quia nomina dederunt ad baptismum eum simul petebant 4. By baptizing after this upon the aforesaid dayes they were brought to the font or Baptistery and publickly and severally asked Credis in Dâ—um Patrem Believest thou in God the Father c. the party said Credo c. So was baptized and called hence baptizati and looked upon as Members of the body of Christ yet incompleate and imperfect that is weak Christians being newly born 5. By confirming that is having been baptized and so owned as visible Members of the Church they were brought before the Bishop or chief Officer of the place and before him openly making a declaration of his faith and resolution to walk in the same was confirmed by a solemn calling upon God in prayer unto which was annexed the outward sign of imposition of hands by the Bishop that God would strengthen and confirm the baptized in that faith wherein he was baptized and whereof he had made profession after which prayer and imposition of hands he was declared a perfect Church Member that is fitted for the receiving of all Church priviledges particularly the Sacrament of the supper unto which the Church in this had a peculiar respect which is a great confirmer of the faith of the Saints Hence they were called Fideles and were of full age men in Christ Iesus and received Imposition of hands signifying that the Lord blessed them ut pleni Christiani inveniantur This is confirmation and laid down by the Apostle as a Christian Principle
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.