think themselves above Ordinances They may be in higher forms of knowledge and holy experience then some other Christians but so long as they are in Christs school no doubt but there will be something to be learned Ephes 4 13. whether they be schollers or masters till we come to the measure of the stature of Christ Mathe. How do the Scriptures set forth God to us Phila. By his attributes or qualifications which both the nature of the Godhead and naturall reason will acknowledge to be in him whereby it apprehends him for God being infinite cannot be fully apprehended nor defined by us but his nature is known by way of eminence as whatsoever good I find in the creature I attribute the same to God in the highest degree 2. By way of negation and so whatsoever deficiency I find in the Creature I deny any jot of it to be in God 3. By causation because when I see the creatures I cannot conceive they made themselves but were caused by some being far above themselves and thus even naturall men are led unto God But the Scriptures set him out more clearly to us in his essence and his attributes 1. That he is an essence most highly perfect therefore called Jehovah I am that I am signifying that he is Being in himselfe of himselfe Exod. 3.14 and by himselfe and so is the principle of all beings in whom all things live move and have being and so he is justly called Essence And that this essence subsisteth in three persons Father Son and Holy Spirit who in heaven bear record to the Scriptures truth 1 John 5.7 And in regard of this plurality of persons God is called Elohim Lords 2. The Scripture sets him forth to us by divers attributes by which we have a clearer apprehension of him to our capacity which cannot in any one word apprehend his nature Now some of these we find in the creatures others not for some of them cannot be communicated to any but himselfe Mathe. Which are his incommunicable attributes and what use can we make of them Phila. The first is simplicity of essence by which we know he is uncompounded without parts matter or form 1 Tim. 1.7 The second is his infinitenesse without measure quantity Psal 145.3 or determination of time and place or quantity vertue power 3. He is eternall without beginning of time past or end in respect of time to come 4. 1 Sam. 13.23 He is immutable without alteration or corruption change or shadow of change Jer. 23.28 5. He is unmeasurable without circumscription of place without increase or decrease within and without every place 1 Kin. 8.27 Mathe. Of what use are these to us Phila. 1. If God be purely simple then we know thereby that God is but one and full of all perfection that he is true and sincere in his promises nor can deceive any from which consideration ariseth the certainty of our salvation It teacheth us also to avoid hypocrifie and embrace sincerity onenesse and singlenesse of heart and soule and to strive to be like God only without mixture of sin in our affections 2. If he be infinite then to admire his greatnesse and his goodnesse his love and his mercy and to love him infinitely for it By his eternity I have assurance of an election before the world and everlasting life after it in him who hath neither beginning nor end His immutability cals to us for unchangeablenesse in our faith hope and charity by any crosses or afflictions which are all sent from God that is immutable in his love and promises So his immensity and ubiquity ought to confirm us in his providence because he is a God not only neer but a God also afarre off and to avoid sin because we are alwaies in his sight especially hypocrisie because he is within us as wel as without us and also to fly superstitious worshipping of Saints or Angels since he himselfe is neer to all that call upon him Mathe. Which are his incommunicable attributes Phila. Those whose shadowes we find in our selves as life wisedome will and power which are to be conceived in God absolutely abstractively and essentially as that he is life it selfe wisedome freedome and power it selfe not as they are in us finitely imperfectly and mutably but they are spoke of God for our capacity sake without which terms we can understand nothing of God Mathe. Why what do we know of God hereby Phila. 1. By life we understand Gods most simple and infinite activity by which he doth please to act himselfe and all things else And this argueth him to differ transcendently from all fained gods and creatures which have their life only by his communication of life to them yet not as the eternall Son who hath life from the Father by immanency in him and by emanation from him but by participation John 5.26 John 1.4 not of himselfe but of some vertue from himselfe Therefore as God the Father hath life in himselfe so hath he given the Sonne to have life in himselfe and this life is the light of men and through the energie of the spirit quickneth all things that hath life For as God made the Sun to be the center of light naturall so he hath ordained Christ to be the center of life naturall in the creation and also the center of spirituall life in regeneration by which we come to be partakers of the divine nature and so finally of life eternally 2. By his wisdome we understand and is signified unto us that God knoweth and understandeth all things infinitely and most simply plainly and distinctly at once not successively or discoursively and therefore praescience and foreknowledge and remembrance is improperly attributed to God saving for our understanding This attribute teacheth us that all wisedome in the creature comes from God Jam. not to feare any troubles in the world raised by Satan or wicked men but resolve to endure with patience because they are permitted by the wise God for ends best known to himselfe for he knowes of them sees and smiles at the madnesse of men who like foolish children desire of their fathers knives and daggers which having got they wound others and themselves worst 3. By Gods wil is signified Gods infinite free approbation or disallowance of what he wisely knoweth to be approved or disallowed so that he neither begins to will what once he would not nor can be hindred to do what he will Now this will hath divers terms in Scripture according to the divers objects of it As 1. Truth because he willeth constantly what he willeth Rom. 3.4 So goodnesse because he is willing and propense to do good to his creature So Love because he is willing to approve what is good and to be well pleased with it So hatred because he is not willing to allow evill but is most willing to punish it because he doth detest it So his justice because
the beginning made heaven and earth Mathe. Why may not one think that this world came by a revolution of things or else by some fatall necessity or else by chance Phila. Because there is no reason to ground such thoughts upon for till something was made out of nothing by creation there were no things to be the subject of revolution or if there were yet revolution runneth to confusion without a disposer to order those things Nor by fatall necessity for who should determine or impose that fatality but God who hath done what he pleased both in heaven and in earth and for whose pleasure all things are and were created Rev. 4. ult Nor did the world come by chance for no man can impute erection or making things to chance but rather destruction as death not birth Every house is builded by some man but he that made all things is God Heb. 3.4 For God first made the common matter of all things included in the first words of Moses Gen. 2.2 In the beginning God created the Heavens and the Earth and the Earth was without form and void which the Poets called Chaos and the Philosophers The first matter Chehn Vabobu This was made by the effective word of God who is Being it selfe Heb. 11.3 who gave this fusion by his word which Chaos or fusion had no power in it selfe to produce any thing no more then an egge can make it selfe a chick without some heat added thereunto Therefore the Spirit of God moved or coured on the waters Gen. 1.3 who by its vertue made a perfect digestion of this heape bringing that into act which was before only in possibility by giving it life and form as an Hen by sitting on an egge produceth a living creature Omnia sub uno igne genita sunt Trisme For as he first made the universall matter so next he made out of that first things more generall as the elements then things more imperfect as things without life before things with life that the things that had life might feed on them which had not as beasts on the herbs and Adam on the fruits Mathe. What did God make first Phila. The Mahometans say the first thing that God made was a pen A simple conceit it may be their Prophet put in that to make them beleeve God have him a transcript of his mind for them This pen surely was his wisedome and power by which he did expresse his mind by his works and his first work was light not to give him light with whom is no darknesse but to give light to his works that they reflecting one upon the other might all glorifie him whose light is the life of men John 1. By this light contracting or dilating it selfe the evening and morning was measured till God on the fourth day made the light to know its center the Sun as he did make every herb before it grew in their center the earth Gen. 2.5 From whence come such divers occult qualities though many of them grew upon one turfe Mathe. When were the Angels created and in what numbers Phila. Their number no doubt is innumerable as Dan. 7.10 a thousand times ten thousand ministred to God And they were no doubt created with the third heavens Philo in Peri-Cosmo Job their habitation and that was made the first day Gen. 1.1 And therefore Job cals them the morning stars and the sons of God shouting for joy at the beginning And the Apostle cals them Angels of light 1 Cor. 12. And of these no doubt some were superiour some inferiour as may be perceived by their severall names in Scripture Isa 6.2 Gen. 3.25 1 Thes 4.16 Colos 1.16 Seraphims Cherubins Archangels Angels Thrones Principalities Powers Dominions none of which he made to help him in creating the world as Simon Magus and Cerinthus and other hereticks have taught and so brought in the worshipping of Angels confuted by St Paul Col. 2.18 But surely God made them the first witnesses of his works and to administer to the Church of God and hath imploied them in the highest matters of the Church except in matters of his own prerogative viz. the justification and sanctification and the donation of grace and the like And so the Law was given by the ministration of Angels Gal. 3.49 Dan. 12.1 Zach. 12.1 Drusius Zeza in Rev. 1.4 and Michael the Archangel stands for the Jewes Dan. 10.21 And Zachary tels us there were seven eies set upon one stone i. some say seven spirits watching and guarding the new Temple of which Zorobabel laid the first stone So Gabriel is sent to instruct Daniel in the Vision and to Zacharias about John Baptists birth Luke 1. and to the blessed Virgin Mary concerning Christs conception and birth So Raphael accompanied Tobias and Jerechmiel instructs Esdras Tobit 5.4 These were elect Angels not only by predestination but eminence Mathe. But all the Angels continued not in their created estate how came that Phila. In their fall appeared first the effect of Gods foreknowledge and decree for many of them kept not their first estate and so brought in the first mutability Their sin was pride rebellion and envy Pride in seeking to stand by their own created perfection Heb. 1.6 without dependency on the grace of the second person Col. 1.15 whom they were to worship as Gods first born The chiefe of these is shadowed out in Scripture under the name of Lucifer and his glory by Nebuchadnezzer and the King of Tyrus Isa 14.12 He drew to his faction many others who liked not the said dependency Zanc. de laps Angel And to this they were moved by envy say some finding either by diligent inspection into Gods work or else by revelation that Gods first born would be a medium of uniting a more inferiour creature then an Angell to himselfe 1 Tim. 3.16 seen of Angels and that all the Angels of God must worship that glorious Union Upon this they fall into rebellion against whom stood up Michael and his Angels and by the power of the highest drove them down to these lower regions where they are reserved in chains of darknesse in a dim and uncomfortable knowledge of God against the judgement of the great day In the mean time he ruleth as a Prince in the aire especially in the hearts of the disobedient for whom is prepared the blacknesse of darknesse for ever Mathe. How do you gather that this was their sin Phila. Because he not only continueth in the same but also hath endeavoured to draw men into the same sins of pride envy and rebellion as our first parents to be as gods and to envy to God their obedience and to rebell against Gods commandement Beside we see that he hath alwaies kept up the same sin among men by making men to set up Idolatry some to aspire to be worshipped and called Elohim or Lords some to debase God to the
by blessing him Indeed the words in Greek are both the same but ordination is expressed by another word Acts 14.23 and when they had ordained them Elders in every Church and had praied with fasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a divine institution not holding up of hands in a choice of any Vid. Act. 10 41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they commended them to the Lord Or if you will say that Timothies ordination though spoken of twice yet it only shewes that St Paul and the Presbyterie were associate in the work you will hardly find Calvin so to interpret 1 Tim. 4.14 in his Institutions But be it so * Chryl hom 13. in 1 ad Tim. cap. 4. that Presbyterie was a companie of Elders whereas Calvin saith they were Bishops yet you cannot by that prove that preaching Elders were of the same antiquitie with the Apostles except you take the Apostles themselves only for such Elders nor yet that preaching Elders saving the Apostles were of equall authoritie with Bishops Mathe. I pray Sir make that forth to me that Elders or Presbyters were not of equall antiquity and dignity with Bishops Phila. You are to observe that both the Office of Bishop and Elders were both at first included in the Apostles only as 1 Pet. 5.1 the Apostle Peter there cals himselfe a co-Elder while he exhorteth Elders yet that proveth not that Peter was only an Elder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no more then it proveth that those Elders to whom he then wrote were all Apostles for none durst join themselves to the Apostles in commission Acts 5.13 till they had ordained and appointed them and therefore no doubt those that ministred had their approbation and appointment first from them except they had an immediate call from God as Paul had from heaven and Ananias in a vision to go and baptize Paul But their ordinary way was to give commission by laying on of hands and ordination Therefore we read Acts 6.3 that they appointed the seven elected Deacons and laied their hands upon them though they had the Holie Ghost before that Acts 6.3 yet had no commission to officiate that dutie till then Acts 6.6 So also Barnabas and Saul was separated by command from the Holie Ghost to the particular work to which God had appointed them and they were separated by the imposition of hands fasting and praier and to that work approved So we find that Barnabas and Saul ordain Elders in every Citie at Lystra Iconium and Antioch Acts 14.22 23. till which time we read not of the word Elders nor of ordination which power of ordination so far as I see was ever kept in the hands of the Apostles and such whom they made superintendents over many Churches So Paul having made Titus superintendent or Bishop over Creet appointed him to ordain Elders in every Citie Calvin Institu lib. 4. cap. 3. which power I find not given to every inferiour Presbyter nor yet to many of them associated without a superintendent I know some may say that those that sent Barnabas and Saul were not Apostles I answer though none of the twelve yet of the second order namely Apostolicall Prophets such as are spoken of Eph. 4.11 not by foretelling things to come but by expounding the divine oracles Ambrose in 1 Cor 12. who in that time were no lesse than Bishops for we read not of any of the 72 Disciples nor of any other meer Presbyters that ever took upon them imposition of hands and therefore when Philip had converted some people at Samaria the Apostles sent Peter and John to lay their hands on them Acts 8. by which they received the Holie Ghost by an holie consignation Eph. 1.13 not for miraculous operation Mathe. What other difference is there between Bishop and Presbyter Phila. As they were more ancient that by them Presbyters might be ordained so they were of more dignitie and authoritie then any meer Presbyters This dignitie and authoritie the Apostles kept to themselves a while First because as yet the Church was not setled Secondlie because at first few or none were found fit for that office But at last lest equalitie and paritie should breed schisme they set up superintendents or Bishops Hieron in Tit. c. 1. Ep. ad Evagri who did excell other Presbyters both in conferring rewards and also in censuring manners as in Tit. 1.5 he had power to ordain So they had a jurisdiction coactive and corrective transmitted to them from the Apostles as Timothy is bid by St Paul to charge some that they preach at Ephesus no other but sound doctrin 1 Tim. 1.3 and to restrain prophane and vain bablings 2 Tim. 2.16 And Titus is also authorized by S. Paul to put some to silence Tit. 1.11 as well as to rebuke others v. 10. yea to excommunicate some Tit. 3.10 Hieron 〈◊〉 Luciferi By this means faction was prevented which else likelie might have made in time as many schismaticks as Priests some people crying up Paul others Apollos others Cephas 1 Cor. 1.12 The Apostles therefore set up Bishops in divers Cities who were succeeded by others in place and authoritie still above Presbyters Aug. cont Manich. Epi. c. 4. to 6. which succession hath kept people still in the lap of the Church whose prosperity hath much depended upon their power and dignitie And that there hath been a continued succession of them the Ecclesiasticall histories sufficientlie declare And that they have been alwaies in higher dignitie then Presbyters must needs be allowed or else the Apostles left the Church in unwarrantable paritie contrary to Christs example who gave the twelve Apostles an higher title then the 72 Disciples Luke 10. and so did they set others above Presbyters And these we find sometimes called Apostles i. of the second order Gal. 1.19 So James the Lords brother was called an Apostle yet he was none of the twelve and also many other called so 1 Cor. 15.7 which were not of the twelve neither This no doubt was in regard of their precedencie as Epaphroditus was called the messenger or Apostle of the Philippians Phil 2.25 Theod. in 1 Tim. 3. and what is that saith Theodoret but their Bishop namely of that Church The twelve are alwaies in Scripture called the Apostles of Jesus Christ because they had from him their immediate divine mission but others that had only Apostolike ordination they are only called Apostles or Apostles i. Bishops of such Churches as Gal. 1.19 and 2 Cor. 8.23 And this appears further that such Apostles were Bishops because Christ commends the Angell of the Church of Ephesus for trying those that said they were Apostles but were not These that were tried could be none of the twelve for they were all known to that Angell if they were at that time living but it is most like to be some that like Diotrephes sought the preheminence of an Apostolicall Bishop which was above the
for Christs sake So people within the pale of the Church first hear the voice of their mother the Church but at last they beleeve it for God the Fathers sake whose voice they find speak in Scripture which is the foundation of true faith being the last principle into which faith can be resolved Mathe. Are there any other reasons to prove God beside Scriptures Phila. None better then Scripture to them that beleeve it but because many beleeve not the Scriptures as the Heathen denie the whole Bible and the Jewes halfe of it namely the N. T. therefore reason must be found to convince such The heathen know not the true God and the Jews know not God in Christ and so one worships a false God and the other the true God but in a false manner And we need not scruple at reason in this point because God gave reason before Scriptures and holy Reason before holy Writ to divers men which lead them to Religion and therefore though it be well proved to us out of the Old Testament that there is a God of the Jewes whom the very Heathen feared 1 Sam. 4.7 8. And also out of the New Testament that to us there is but one true God of whom are all things and we in him and one Lord Jesus Christ 1 Cor. 8.6 by whom are all things and we by him And beside we know that nothing can testifie better of the truth of Gods being then the truth of Gods writing yet for other mens sakes who beleeve not the Scriptures and yet by reason may be induced to beleeve them it is good to urge reasons Now the first reason to perswade men that there is a God is Because it seems written in the minds of all nations by a naturall impression or mentall presumption which forceth rather to worship any thing for a god then no god at all Rom. 2. Cic. de Nat. De. lib. 1. p. 198. Cic. lib. 1. Tusc pa. 112. Rom. 1.2 which sheweth the first Commandement written in their hearts that they shall acknowledge a god though what god it is they know not and so they worship divers things for gods which are not so From hence it is that some have worshipped Sun and Moon some worshipped Beasts Serpents some the Images of Men some Crocodiles some Devils under strange shapes of Satyrs whose upper part was manlike and the under part like a Goat the Aegyptians worship * Shor-apis an Oxe head the Bramenes of India worship the first thing they meet in the morning as the god of the day Orteli Cosm So in Baida they worship a piece of a red clout tied to a crosse-stick like a banner some worship a Crosse as the god of raine This may be some old traditions of the Crosse antiquated I would they that understand their language would bring that God to them whom they ignorantly worship as Paul did to the Athenians it would prove a happy voiage I know the Papists use some endeavours among them to little purpose till they have convinced their understanding and so they do but draw them from one superstition to another and can give as little reason for one as the other yea I beleeve the subtill Indian observing the Idolatry of the Papists think their own Religion to be as good as the Papists Mathe. How comes men to be so sottish Phila. Through ignorance and immoderate passions of love and fear For as through ignorance some worshipped Fortune and Vices as contumely and impudence as did the Athenians Clem. Rom. l. 5. Recog others Flora and Priapus as did the Romans some worshipped Nymphae and Hymen and Mons Veneris which words signifie the secret parts of womens bodies fo which they made gods and goddesses as some inamoured Gallants do of their mistresses And thus the Devill hath taught men to debase themselves even unto hell Isa 57.9 So by fear men worshipped Serpents and Crocodiles and other hurtfull creatures as the Indians do the Devill for fear he should harm them others worshipped the Images of both under certain shapes called Telesmes which were made to defend them from something they feared So Love erected strange Idols As those that passionately desired to preserve the memory of their friends did after their death set up an Image of them which in processe became a sanctuary for offenders Dioph. Laced in Antiq. as did the Image of Synophanes son which he set up in love of his memory to which Image his servants offered incense and did fly to it for pardon of their offended master and upon reliefe would offer it gifts of thankfulnesse From hence came superstition the end whereof was Cicero that their friends might be superstites or survivors when they were dead that is kept in memory after death So Ninus set up the Image of Belus his father in his new built City Niniveh which became a sanctuary to all kind of offenders and in processe of time came to be religious worship Sophocles which even some heathen Poets confuted From Belus came Baal so often named in Scripture signifying Lord as Baal-Sephon Exod. 14.1 the Lord of the watch Tower and Baal Berith the Lord of the Covenant Judg. 8.33 and Baal-zebub the Lord of flies Dan. 3.1 And it is very likely that Nebuchadnezzars golden Image Dan. 2.38 was to be a memoriall of himselfe because Daniel had told him that he was the head of Gold but God crossed his purpose by the delivering of the three children from the fiery furnace However his Babylonians set up their god Bel which is very likely that they had brought from the Assyrians by conquest Mathe. But in what times did this false worship arise Phila. Certainly it arose first in Cain's posterity of whom it is said Gen. 4.26 Then began men to call on the name of the Lord where the Hebrew word huchar signifieth to prophane as Num. 30.2 And Jewish Rabbies so take it R. D. Kimchi though the Chaldee Paraphrase doth not for they say that then they began to call men by the name of gods and lords and placed the souls of their famous men in the stars and called the images here on earth by the name of god and began to give them divine worship This being a prophaning of that true Religion which was held in the family of Sheth you find in the fifth of Genesis men are ranked into two sorts sons of God and sons or daughters of men but when these sons of God of the line of Sheth married with the daughters of men which were of Cain and became infected with their Idolatry god drowned the world Yet this Idolatry ceased not but after the flood it began again in the race of Nimrod Belus and Ninus who were all I dolized by their followers placing their souls among the stars and erecting their Images here upon earth to which when they did sacrifice they beleeved that thereby the souls departed Elat in Symp.
which the other hath not and so one or both are imperfect and so there can be but one God Mathe. Whether do we Christians worship this one true God Phila. Yes we do For we worship him that made the world by his word and doth govern it by his wisedome and preserves it by his providence whose glorious presence is far above all heavens yet hath his influence upon all things here below by his Vicegerent Nature whose power he inlargeth and restraineth at his pleasure but a more rare influx upon mans soule by qualifying of it with rare gifts of Art and Science but most divinely upon souls refined from the drossie world by the operation of his holy spirit informing the mind with divine light inspiring with good desires incouraging in good actions preventing our doing evill furthering us in doing good convincing us of sin affrighting us for it Now this God we know to be a true God because he is the same who hath been worshipped from the beginning by the wisest holiest and best knowing men yea by the Jewish Nation who had the greatest evidences to shew of this true God by his miracles oracles prophecies and promises by which the very heathen have been convinced and became their proselytes 2. Because the heathen gods have been forced to confesse him the greatest As when King Thulis of Aegypt asked Shor-apis their Oracle Suidas who was the greatest it answered God Word and Spirit This is that Trinity whom all true Christians worship in unity 3. Because we find all other gods but counterfeits of this our true God and imperfect representations of his attributes or divine properties As their Baal a lord a counterfeit of this Lord of lords Baal-Zephon of our watching Lord that neither slumbers nor sleeps So their Baal-peor a counterfeit of him who gives the power of generation Baal-zebub a representation of him that is God of Hosts and Armies of all manner of flies which for sin he sendeth to infest the nations and at his word are driven away So Baal-berith a counterfeit of our God who keepeth Covenant with his people For the Devill is but Gods ape God had sacrifice and altar so had he God had a Temple at Jerusalem he had another at Delos God would have his Altar-fire alwaies burning and Satan would have alwaies his Vestall fire glowing God had his mercy Seat so the Devill his Tripodas So Apollo counterfeits Gods wisedome mans his power in battell Diana his purity Mercury his declarative word Jupiter his thundring voice Saturn his peaceable providence Venus his love Ceres and Bacchus his plentifull provision Proserpine the spirit of Nature in the earth Neptune Gods power in the Ocean Plato Gods power even in hell All which are but lame expressions of Gods properties by some seeming shew whereof the Devill hath drawn men from the true God so that the heathens worship they know not what but we know what we worship and that salvation is from our God who is infinite almighty invisible inscrutable the only wise and good God in whom from whom and by whom are all things to whom be glory for ever Amen Mathe. Some are content to acknowledge a God and one God but yet only as one person Therefore are we bound to beleeve persons in the Godhead or not Phila. You are bound to beleeve God as he revealeth himselfe Now he hath revealed himselfe to be a divine essence subsisting in three persons that is a Unity in Trinity Mathe. I pray first unfold the terms and then prove God to be a Vnity in Trinity Phila. First for the terms you must not look to find them in Scripture yet it disalloweth them not for they express the sense of them For 1. The essence of God is expressed Exod. 3.14 in that name I am that I am for essence or being is that which is 2. Subsistence signifieth only the manner of Being as humane nature is mans essence or substance of man and his person is his manner of subsisting in that nature So 3. Unity signifieth and shewes the divine nature cannot be divided diversified nor multiplied 4. The word Trinity sheweth the manner of the divine nature subsisting which the Scriptures deliver to us of God as in the 1 of John 5.7 There be three that bear record in heaven Vbi unus ibi unitas ubi tres ibi Trinitas the Father the Word and the Holy Ghost and these three are one Where by the WORD is meant the Son who is so called also John 1.1 to signifie his divine and spirituall generation like a word expressed by the mind So 5. The word Person signifieth to us that God is in his subsistence or manner of being an intellectuall substance neither divided nor communicated nor sustained in or by any other which is the property of a person This word is found Heb. 1.3 where Christ the Word or Son of God is called the ingraven image of Gods person Mathe. How came these words into use Phila. They were formed by the Doctors of the Church for the more easie confutation of heresie by a shorter way of disputation and demonstration of this mystery of the sacred Trinity which in many words could not have been so well moulded into a form of dispute without much trouble to the memory and the understanding As in all Arts there be proper terms which include in them the sum of the science in short words and therefore we are not to stumble at termes which serve to explain or maintain holy mysteries for whatsoever is not against the truth is for it Mathe. But how prove you that God is Vnity in Trinity Phila. That God is a unity in himselfe none can doubt who beleeves that God is one and that there is but one God as is already proved And that this Godhead hath a Trinity of persons in it selfe subsisting we are to beleeve it upon Scriptures which do first intimate to us more persons in the Godhead then one as Gen. 1.1 which saith Elohim bara that is Elohim plu Bara sing if translated word for word The Lords he created to which answereth John 1.1 In the beginning was the word and the word was with God and the word was God And ver 2. All things were made by him that is the Son and yet Gen. 1.2 The spirit of God moved upon the waters so that there were three in this work i. God the Father did it by the Son through the Spirit So Gen. 1.26 God said Let us make man which argued a consultation of persons So when God appeared to Abraham in the plains of Mamre Gen. 18.1 yet it was in three persons ver 2. though Abraham speaks to them as one saying my Lord The Poets shadowed out this by three prime gods Jupiter The Poets shadowed out this by three prime gods Neptune The Poets shadowed out this by three prime gods Pluto Mathe. But may they not be more then three persons Phila. No because the
years after Meses Acts 7.27 It is true the Scripture saith he was learned in all the learning of the Aegyptians but their learning consisted rather in the hieroglyphick emblems then in letters And though there were Magicians and wise men among them before Josephs time Psal 105.21 Gen. 41.8 yet they are said to learn wisedome of Joseph and might also of the Patriarchs being in Aegypt four hundred years who had by tradition the sciences from Sheth which afterward might be called the learning of the Aegyptians who at that time had the Israelites in bondage and so took the name of learning to themselves But these books of Moses are most clearly divine and authentick declaring an history from the Creation for two thousand years forward with excellent revelation of divine oracles which teach men to know the true God 3. They be the word of God because it treateth of those works which are proper only to God and of which none can give evidence but the spirit of God and such as are inspired therewith As of the creation of the world the preservation and destruction of it the restauration of it again the qualifying of the Church with divine Oracles and religious services typicall and spirituall morall ceremoniall judiciall honouring it with unparalleld miracles declaring mans eternall redemption and by prophecies of the state of the Church to the worlds end Mathe. This proofe being taken only from Scripture will not suffice some who beleeve them not for their own sakes Phila. It is true such therefore may be confirmed of the truth of them from prophane writers who testifie of their truth and antiquity if they had rather beleeve such then the Scriptures themselves the Fathers or Ecclesiastick writers For many prophane Authors attest what is written in them as Homer and Plato and others Homer Plato Ovid. Hieron Aegypt Berosus Epolemus Plut. in l. ratio brutorum Vid Euseb l. 9. c. 34. de prop. Evangel Lactan. l. 4. c. 6. speak of the Creation others of the long lives of the Patriarchs as Ephorus and Alexander the historian before the flood others of the drowning of the world others of the Tower of Babel as Alydenus so Damascenus of Abrahams travels Plutarch of Noahs Dove so Pliny of Moses miracles Diodorus Siculus of Moses and Strabo with much reverence as well as Dionys Longinus The Sybils prophecied of mans Redeemer Suetonius in the life of Nero speaks of Christs miracles and Pliny of the wise mens star Macrobius of Herods massacring the infants of Bethelem Mathe. All this proves only the historicall part to be true Phila. If we beleeve the history to be a divine truth we cannot well doubt of the doctrinall part being interserted one with another and both of them equally attested by divine miracles both of Moses the Prophets and Christ and his Apostles which miracles being from the divine power would never have been produced to attest false doctrines in Scriptures therefore the Scriptures in doctrine as well as in history is the word of God But beside the rare modification of them sheweth them no lesse For though they transcend reason yet they deliver nothing contrary to right and pure reason nor any thing contrary in nature though things above nature Again the doctrinal part of them is agreeable to the nature of God is who Goodness Righteousnesse Love and Truth and Holinesse yea they discover to man all his secret corruptions which is the property only of God to do nor doth it in any thing contradict it selfe being rightly understood though written by divers men in divers ages and therfore surely were indited by that one eternall Spirit who is Unity in Verity as wel as Unity in Trinity Farther it shews man a way to be saved from sin and damnation without annihilating the Justice of God or making his mercy degenerate into fond pitty for want of satisfaction to his justice and this surpasseth the wisedome of Angels and men yea the effects of it are divine for it brings rest to a troubled mind which no book else can do and satisfieth mans knowledge in things worthy of faith and affords as much and more reason why we should beleeve them then any book beside Therefore the wisest and soberest men of all ages have consented to it and thousands of godly Martyrs have sealed it with their pious lives and constant deaths Vid. Martyrol Mathe. I pray give me some proofe that the Scriptures have as much reason and more to be beleeved then other writings Phila. 1. Because we can find no just exception against the Writers in regard of their abilities or their integrities and upon the same ground we beleeve all other Historiographers But if you say you know not whether those are the Authors of the books that are entitled to them as Moses and Paul I say you have as much reason to beleeve that as that any ancient writer is the Author of his own book 2. We may rather and ought rather to beleeve them then others not only because of the excellency of their matter as I said before but also because the Authors of them had no selfe interest in writing these books as either of gain or glory favor or the friendship of men nay they were content with labor and travell poverty and persecutions scorns and infamy misery and death Therefore certainly they be the Word of God Cyril 10. and so to be beleeved To call the Authors of them into question were to outdo Julian the Apostate who would not deny that Luc. Philo. and scoffing Lucian who did not deny Paul to be the Author of the second Epistle to the Corinthians twelfth chapter though he scoffs at his professed extasie Indeed they may challenge as much beleefe of their authors in this point as any writing both because they have been so successively delivered continually so mentioned and generally so acknowledged by all parties Mathe. Doth God declare himselfe in all the books of Scripture alike Phila. No but in some more historically as in the five books of Moses In some more my stically as in the Prophets In some more clearly as in the New Testament but in all instructively both for faith and manners perfectly and sufficiently Mathe. Why are some called Canonicall and some Apocryphall books Phila. They are called Canonicall which are the rule of faith and manners namely for us to beleeve and practice and they are numbred by the Church to begin with Genesis and to end with the Prophet Malachy for the Old Testament And the New Testament begins with St Matthew and ends with the Revelation of St John And all these are the subject of our faith but not all for our practice Mathe. Why so Phila. Because many precepts in it are temporall as the Ceremoniall Law some for the Jewes particular state only as the Judiciall Lawes the equity whereof we may observe though not according to the letter as we are bound to observe the
bear or else they will not be well understood Vid. Preface to Ecclus Now being so done by the Church they must not be suspected by the children that their mother the Church would put poison in their milk or else they must try by learning the first language Hierom. in lib. cont Helvid Aug. lib. 15. de Civitate Dei cap. 13. whether it so or no and in the mean time receive them thankfully as they be and as doubts arise inquire for satisfaction And if this rule be not kept we shall beleeve either many or not any and be of many religions or of none Truely it is a lamentable case that children should suspect parents and more for the Church to give them cause to suspect her Deut. 17. For God commands the Jewes to sit down silent upon the definitive sentence of the Priests and no doubt so must we upon the Churches unlesse we mean to beleeve our selves more then either Church or Scriptures The variety in translation makes no considerable difference in the sense but like descant in Musick makes the ground plain note seem more grave and full or like the variation of the compasse makes the Pilot more studious to steer his course Mathe. Of what antiquity is the translation among us Christians Phila. Long before printing Bed lib. 1. hist cap. 1. For Bede tels us it was in five languages of the Britains And Vphila Bishop of the Goths translated it for his people Such Copies were among the Armenians Russians Socrat. lib. 4. c. 33. Eccius cap. de miss Lati. Agrip. de vanit scientiarum Ethiopians Dalmatians and Muscovites And these translations were allowed by the Nicen Synods decree that no Christian might want a Bible in his house So Chrysostom exhorteth people of his time Hom. 9. in Epist Colos and rightly cals them the physick for the soul And therefore we were better to lay out monie then want health and sell our cloak then want a Bible and have as good opinion of the Churches translation as of a Physitians prescription or an Apothecaries composition In this case we must beleeve our selves or some body else and why not the Church thy mother and thy nurse It is a great judgment of God upon men when they suspect the learned whose lips preserve knowledge and beleeve the ignorant and so the blind leads the blind I know some say the Apostles were ignorant men so they were at first but after Christ and the Spirit had taught I think they were the most learned men in the world In vain do men therefore preserve ideots before him to whom God hath given the tongue of the learned or to suspect antiquity and trust novelty and love to hear no more then they know already and so bring the Scriptures into question the Churches doctrin into suspition and the true knowledge of God to be disregarded For we have little reason to mistrust the Churches translation except she be notoriously proved to be a deceiver and a patronesse of adulterous faith or maintain opinions contrary to the truth of which the Church of Rome was guilty and from which the Protestant Church is refined of whose fidelity if we now doubt we must either fall to Atheisme or back Papisme or be overrun with Barbarisme Mathe. But how shall we find the sense of Scripture Phila. If you mean in things necessary to faith and manners Esa their sense is plain to an ordinary capacity as was prophecied If you mean the sense of difficult places there if we use diligence and yet fall into error there is no danger in it because it is not necessary and therefore he that erreth and he that erreth not may both be saved holding the points necessary to faith and fact If men therefore would look upon Scripture not as the tree of knowledge with the eie of curiosity but as the Tree of Life affording all things necessary to their salvation John 15.26 the saving sense would soon be found especially if men when they read would pray for the spirit who can best explaine his own writing Mat. 11.25 for they are indeed spiritually discerned 1 Cor. 2.12 So if they would lay by carnall thoughts and selfe opinion and receive it with meeknesse as a little child or a new born babe purged from the corruption of our naturall birth by repentance and preparednesse to beleeve the Gospell for no other end then for gods glory and one souls happinesse not desiring so much to increase as to better conscience Mathe. But if I doubt of thesense who shall be judge Phila. If the Scripture be a perfect rule to judge there needs no other judge of it And if it be not a perfect rule who can one trust to judge in matters of faith having no perfect rule to judge by The sense therefore is found by analogy and lying parallel with other parts of Scripture and with those axioms collected therefrom and generally agreed upon Therefore if any sense that I gather from it run contrary to the Lords Praier in matter of devotion or to the Commandements in matter of action or to the Creed in matter of faith I may suspect it so if that sense crosse any other place of Scripture evidently that sense may justly be thought to be adulterate Surely S. Paul aimed at some such thing when he bad Timothy hold fast the form of sound words which if men do they may hold both peace and truth For as a naturall man finds out a truth by reason so doth a Christian find out saving Truth true Religion and a true Church by the Scripture which is the perfect rule for that purpose and so it may be a judge of those things now Rom. as well as it shall be at the last day and as well as mans reason nature or by art may be a rationall though not a personall judge of other things Mathe. What need have we then of Preachers Phila. 1. To remember people of what they have been taught 2. Heb. 2.1 2 Pet. 1.13 To stir them up to do what they have not practised 3. To confirm and establish them in what they have beleeved Acts 8.14 and cap. 14.21 22. 4. To convert those that are not converted 5. To edifie and build them up farther in the knowledge of God and Jesus Christ Acts 20.32 6. To explaine difficult places of Scripture 7. To confute the adversary to truth Isa 54.13 For though it be prophecied they shall be all taught of God which John 6.45 Christ makes good and expounds it ver 46. not that any one hath seen the Father that is immediatly taught of the Father but by that more clear medium the Son of God and his Ministers which the world never knew before which ministry must stand to the end of the world Mat. 28.20 till the mystery of God be finished and the number of the elect be accomplished It is a great presumption for men to
souls of their great Heroes were placed there and so called them after their names as Saturn Jupiter Mercury and then worshipped them for gods and called the daies of the week after their names and so made their superstitions more permanent Mathe. Why do we still retain these superstitious names to our daies and months Phila. By custome that ancient Tyrant which loveth no alteration although for the best otherwise we might find out twelve Apostles to name the months by and the first six Deacons if Nicholas be not liked to name the daies and as many noble martyrs to name the daies by and as many images of notable men actions and things named in Scripture Duhartas to configure with the celestiall constellations on the sphere better then Icarius Dog or Europa's Bull Hercules Hydra or Theseus Trull Since the whole world was made for the Scriptures I conceive it would conduce much to the honour of Christian Religion as it did to Rome to cal some months by the name of their Emperors as July and August But how much more if some parts of Scripture were turned into the text Latin and Greek of Poets and Orators and read in schools instead of the more vain prophane authors surely it would be a means to state verity in the place of vanity and so season tender years that so they might read those prophane books in riper years and not be infected Thus heaven and earth might meet together in one symphony without discord And to add one thing by the way Certainly as this being done would make Religion more setled in mens minds so if the memorable Feast of Christs Nativity had been fastned to the Lords day which by the account of some Chronologers hapned that year to be the 25. of December on which Christ was born the celebration would have been more certainly continued and yet this change could have altered no more the calculation then the difference of Astronomers among themselves about the Epoche of Christs birth some of them differing from others * Mercator Christianus Jos Scalig. Sethus Calvisius against the Quarte decemani 1 2 3 4 5. years Or then the alteration of Easter hath from the time of Constantine the Great who in the great Councill of Nice caused that Easter should be generally kept upon the Lords day and not on the 14. of the month Nisan and therefore made a new Decem novall or Golden number differing from the Roman This constitution continued not above seven years But the contention between the Latin and Greek Churches about it lasted 200. years Then about the time of Justinian the Emperor one Dionysius Abbas drew the Paschall tables which were confirmed by the Councill of Chalcedon that none should keep Easter but according to the Roman account and statute but should be accounted an Heretick and this held till the year 1582. yet they finding that the Equinoctium went back from the 21 of March to the eleventh the Romans corrected their Calender and so there is sometimes 28 daies difference between them and us as 1557. and sometimes 25. daies as in the year 1565. So they reformed their Paschall tables and appointed the Feast of Easter according to the Councill of Nice in Pontus 322. to be celebrated the Sunday after the first full moon that should happen after the Sun entred Aries we see still difference between us and them but yet all conclude it on the Lords day And indeed the very just day of either the Nativity or Resurrection is not much to be stood upon so the Feast be kept 1 Cor. 5.8 Mathe. God having made the world what did he next Phila. He made man of the earth and woman of man and then made them Lords of all he had made as Isa 45.12 I have made the earth and created man upon it And this we know by Scriptures the ground of that most excellent science called Divinity which leads us to the knowledge of God that made us Plutarch in the life of Theseus speaks of some such people called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 least we should imagine our selves sprung up of our selves though many will give more for a Parrat then a Preacher and to a Painter for the picture of their face then to one that can delineate their souls I suppose the reason is because Divinity is no flattering science it shewes our moules and spots where they are As Alexanders Limner did who drew his finger upon his face which he laied there to hide a skar It is the corruption of man that will make more of him that shapes his body in cloths though he deform it than of him that shewes him the God that made his soule and body Like Crates Laertius who gave in his Testament ten talents to his Parasite to his Harlot one 2 Talent is 375. l. to his Cook ten pound to his Physitian a groat and to his Philosopher but three halfe pence And why so little to the best science but because rich men know not the want of philosophy Diogenes though Philosophers know the want of monie They think with Laodicea they be happy enough but consider not that science which shewes them how to live when they are dead Mathe. Doth God immediately make all men Phila. He made the first man immediatly by himselfe and the first woman of the man but all other mediately by them two 1 Cor. 11.12 as the woman is of the man by creation so the man is of the woman by generation by the speciall concurrence of Gods providence It was impossible he should make himselfe any more then the world could For if it were nothing before it was something how could something come out of nothing Nor could any creature make him Pythag. ex nihilo nil fit he being above them both in eminence and excellence consisting of an heavenly and earthly nature his form is a reasonable soule his body upright beholding the heavens Ovid. Metam lib. 1. this body is more curiously made then any other creatures Psal 139.14 15. like unto rich Arras work The anatomy of it convinced Galen of a Godhead It was made in number weight and measure in weight that the earthy body might balast the light and nimble soule in number by the four qualities or temperaments of hot cold moist and dry in measure because at first each of them kept their several proportions though since the fall one invading the other breeds severall diseases A rare body it was being composed of so mean a matter as earth shewing thereby the most excellent skill of the workman Lecham is Lechem But now our flesh is become the bread of worms as Herod Agrippa's body proved not giving glory to God Acts 12.23 Mathe. Wherein doth it appear more excellent then other creatures Phila. Surely as Adams body was more excellent then other mens being Gods immediate worke so no doubt our bodies are more excellent then the common creature Adams
because he would not have them all to perish by a sudden surprize but that Jew and Gentile might have a time to be called to salvation and then it shall come suddenly as a thiefe Secondly there must be such a day because judgement is not fully executed in this world for oftentimes the best men are here oppressed and the worst are exalted but a time must be when God will reward every man according to his works Judgement begins in this world with the house of God but it will end with the wicked 1 Pet. 4.17 So that this day will declare the justice of God which now lyeth hidden Rom. 2.5 and is himselfe censured by men but then he shal overcome in judgement which in part he hath shewed by the fiering of Sodom and will compleat it by being revenged upon the sins of all men as well as theirs Mathe. When shall this day be Phila. As some have thought it would never be so others have been too bold to set the time and so have made people carelesse of their calling and some seeing it did not come to fall away from Religion of these St Paul warneth to take heed 2 Thes 2.1 2 3. and saith that the Kingdome of Antichrist must first come and be destroied also whereas it seemed some thought it would be in the Apostles age by mistaking some Scriptures as Iohn 21.21 that St Iohn should tarry till Christ came Others thought it would be 400. some 500. some 1000 years after Christs Ascension Others have thought 2000 years after Christs Nativity because they say the world was 2000 years before the Law and 2000 under the Law and 2000 years under the Gospell but for the elect sake those daies shall be shortned But the account is false for before the Law was more then 2000 years from the Creation and lesse then so under the Law and therefore who can beleeve what they set down for the future As for the shortning those daies for the elects sake that is spoken of the troubles that fell upon Jerusalem by the Roman army in Vespasian and Titus their time But that there shall be such a day the Scripture tels us Acts 17.31 and God will have it known by preaching of it Acts 10.42 both for the consolation of his people in all their troubles and to leave the wicked without excuse that they had no warning And that this day shall be the last day of the last times wherein men shall depart from the faith 1 Tim. 4.1 Which last times are not they spoken of Heb. 1.1 2 for they were the last times of the fourth and last Monarchy foreseen by Daniel wherein the stone i. Christ should crush to dust all those Monarchies and set a Gospell Kingdome But these last times are the latter times of the Gospell profession wherein men shall give heed to spirits of error and doctrines of devils such as popish heathenisme in worshipping Images Saints and Angels which is nothing else but the renewing of their old superstitions under the colour of Christian Religion But it may be that some may wonder why God should defer the day of Judgement so long after the death of so many faithfull Patriarchs and Prophets and holy Martyrs But they consider not that God hath respect to his own glory in raising and altering things in the world as the Monarchies thereof and the rising and fall of Antichrist the rejection and calling of the Jewes the full comming in of the Gentiles to Gospell profession the gathering of the elect by the means of Gospell-preaching who must have a time to be born and live and hear instruction and perform the works of righteousnesse Nor do they consider that the deferring thereof is for the triall of the elects faith patience and devotion in prayer like the Saints crying under the Altar Rev. 6.10 How long Lord holy and true dost thou defer thy judgement Others it may be will object that seeing that God hath determined this day why will he hide it from us The reason is no doubt because he would have us watch and be prepared like the wise virgins with oile in our lamps and like him that expects a theefe to come suddenly as Christ tels us Mat. 24.43 But some will say it is no wonder that we know it not being that Christ himselfe saith he knew it not Mark 13.32 To which it may be answered that he knew it not so as to make us to know it as God is said to prove Israel that he may know that is that he may make them to know Deut. 13.3 for God knew before what they would do or that he knew it not as he was man in the estate of his humiliation or that he knew it not without revelation from his divinity but now he is glorified he as man knoweth the day and hour But it may be some will be so curious to ask where shall this judgement be Some think in the vallie of Iehosophat from Ioel 3.2 but that place hath only relation to those nations that afflicted Israel and so is but an allusion to this great assizes at the judgement day yet it is probable that Christ may judge where he was judged but we have no certaine proofe from Scripture where it shall be but that he will come in the clouds and every eie shall see him and those that have pierced him and thither the elect shal be caught up to meet him 1 Thes 4.17 even in the aire where the devill now ruleth Eph. 2.2 as a Prince but shall then be judged with the rest of his crue to hell to which place they are not as yet committed Mathe. What may be the signs of his comming to judgement Phila. Some take the preaching of the Gospell to all nations but this was done in the Apostles daies Col. 1.6 Others say the security of men Mat. 24. but that is no sign that hath no distinction for men have ever been so and ever will be so Others say the want of faith love wars and plagues and the rising of false Christs and Prophets but these appeared before the destruction of Jerusalem whatsoever may hereafter for Mat. 24.34 it is said that before that generation passe all these things shall be fulfilled But in the succession of ages there hath been alwaies severall monitory signs of that day ever since the Apostles daies As first the rising up of many Antichrists 1 John 2.18 2 Thes 23. Then a generall apostasie of men from the truth of Religion as in the time of Arrius who denied Christ to be begotten of the substance of the Father and that there was a time wherein the Son was not which heresie was generally received and abetted by Bishops and some Emperors Socrat. l. 2. c. 18 few or none opposing it more openly than good Athanasius excepting the Councill of Nice The next sign is the discovery of Antichrist 2 Thes 2.4 by Gods witnesses namely the Scriptures or some faithfull
next association was in the Temple at praier time and at breaking of bread in their houses Acts 2.46 that is in their private oratories or upper rooms set apart for holy occasions of which there was no use when Churches were built except for devotion of the private family Another meeting you find Acts 4.23 where God shook the place where they were assembled and they were all filled with the holy Ghost Another meeting you find Acts 6.2 about choosing the seven Deacons of whom Stephen was one who was the first Martyr that suffered death for Christ Acts 7.58 Then began persecution to wax hot by reason of Sauls being too zealous for the Law of Moses Acts 8.4 and so the Church was scattered but he was converted Acts 9. Then had the Church rest and multiplied exceedingly ver 31. and spread very farre and at Antioch they were first called Christians Acts 11.26 Then Herod Agrippa to curry favor with the Jewes Acts 12.2 killed James and imprisoned Peter but God smote him in the midst of his vain glory Acts 12.23 The next speciall meeting of the Apostles was Acts 15.16 the first Councill that ever was who determined the great Question of circumcision negatively that it should not be imposed on the Gentiles Other meetings there were in divers places according as the Church increased and was transplanted in divers regions as Acts 20.7 at Troas Mathe. But had they any publick meeting places called Churches in those times Phila. The first they had were those oratories which the Jewes had on tops of their houses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called the upper rooms which though the Romans called caenaculum or a banquetting room because it was like their feasting rooms on the tops of their houses yet neither the Jewes nor Christians used it but in religious devotions And therefore where Christ eat the Passeover and celebrated his last supper was held a place sacred though appertaining to some private house of some of the disciples In this place some say that Christ appeared to his disciples on the day of his Resurrection Nicepho Bed de locis Sanct. to 3. c. 3. and on the eighth day after to Thomas with the rest and that here James was made Bishop of Jerusalem by the Apostles and the seven Deacons elected and the first Councill held Cyr. Hieros cat 16. Acts 15. And Saint Cyril cals it the upper Church of the Apostles where the Holy Ghost descended also upon them Acts 2. And it may possibly be the place prophecied of as being neer to mount Sion Psalm 50.2 out of Sion God appeared in perfect beauty in which Psalm the spirit also seems to refuse carnall facrifices which was Gospel-like doctrine Also it is prophecied that out of Sion shall go forth the Law and the word of God out of Jerusalem to which many people shall flock and so they did Acts 2. And thus his foundations were laid in the holy mountains and he hath shewed that he loved the gates of Sion more then all the dwellings of Jacob Vide Hier in Epitap Paulae epi. 27. because he i. Christ was there produced by the Gospels promulgation which never came from the Temple though divulged from a place neer to Sion which place was enclosed afterward if we may beleeve antiquity with a faire Church called the Church of Sion In process of time as the Church Christian increased no doubt they built places of recess for the worship of God as well as the Jewes had Synagogues whose religion was estranged as much from the religion of the Roman Empire as the Christians was and in these places they did ordinarily assemble to perform divine duties unlesse they were hindred by necessity Mathe. I pray give me some instances of these Phila. We read that as at first they had their upper rooms for oratories so afterward they had places of worship built in fields Euseb eccles hist lib. 2. c. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where they heard the Scriptures interpreted and had severall classes for men and women and sung Psalms and had distinctions of Bishops and Deacons We see also in Pauls Epistles that he salutes some with their houshold only as Aristobulus and Narcissus Assyncritus Rom. 16. Oecume in in Rom. 16. and Col. 4. and Phlegon But others he saluteth with the Church at their house i. all those that there commonly assembled So he salutes Nymphas Col. 4.15 and Philemon and Aquila and Priscilla Rom. 16. which sheweth their houses or part of them dedicated to pious uses in common So Theophilus to whom St Luke dedicates his Gospel Hiero. in ep 2. ad Galat. Clem. in Recog lib. 10. and Acts of the Apostles did dedicate his house at Antioch to this purpose this was about thirty eight years after Christ And Eusebius reports that St Mark had divers Churches in Alexandria in his history lib. 2. cap. 16. So St Paul at Corinth as we may collect from 1 Cor. 11.22 saying have ye not houses to eat and drink in or do you despise the Church of God So Joseph of Arimathea and his Colony of Christians built the Church of Glassenbury in England Hist Angli which being burnt was built again by King Henry the second his Letters Patents So Crescens caused a Church to be built at Vienna So in 79. Eus l. 3. c. 4. there was a great Church built at Ephesus by St John saith Eusebius lib. 3. cap. 20. And many were built also in Rome by the Apostles means Euseb l. 2. c. 25 And surely the reason of this dedicating places to holy worship was because Christians being taught by Scriptures that the majesty of God is most sacred and incommunicable so those things by which they worshipped should not be made common And indeed therefore Christians were well admonished by an ancient holy Writer Clem. in epist ad Corinth that we ought to do all things as God had expressed them to be done in regard both of times when and persons whereby and places wherein that so we may be accepted of him all these we find in the first hundred years after Christ Mathe. I pray go on and give me a further light Phila. We find Ignatius reproving Trajan in a Church lib. 3. cap. 19. as Nicephorus reports And 117. the Emperor Adrian commands Christian Churches to be built Dion in Adri. and forbade to place the Images of the Romane Gods therein And Ignatius writing to the Magnesians Vid. Epist ad ad Philad chargeth them to meet in one place to use one common praier with one heart as coming to one Temple of God one Altar and one Christ So we find Polycarpus receiving the Communion in a Church at Rome in the year 169. And Theophylus Antiochenus Eus l. 5. c. 25. in his Epistle to Autolycum saith that as the sea hath Ilands that are fruitfull so the world hath Synagogues called
called Dunce of the Town in Scotland where he was born but of a most subtile wit But God still stirred up some to maintain the cause of his truth As Arnoldus de nova villa a Spaniard who held in his time That the devill had seduced the world from the truth of Christ That the faith then commonly taught was the faith of devils That Christian people were led by the Pope to hell That the Cloisters had no charity and falsified the doctrine of Christ That the Ministers did not well to mix Philosophy with Divinity That masses are not to be celebrated nor that Priests ought to sacrifice for the dead All which the Protestants hold Gulielmus de Sancto Amore a Master of the University of Paris applied all the texts of Scripture that make against Antichrist to the Pope and his Clergy and proved the Friers to be false Prophets and writ against their wilfull poverty shewing that Christ when he said Mat. 19.21 Go and sell all thou hast and give it to the poor did not intend actuall but habituall poverty namely that we should not impoverish our selves when no need requireth but that in our affections we should be ready so to do when the confession of Christ and his glory shall require it that then we be ready to leave all for his sake So say the Protestants also But this man was condemned for an heretick and exiled and his books burnt So Laurence an English man and a Master of Paris 1300. and Peter John a Minorite and Robertus Gallus a Dominican Frier wrote that the Pope was Antichrist and Rome was great Babylon and that the Pope was an Idoll that had eies but would not see the abominations of his Church for desire of riches So the Protestants hold likewise Robert Gostred Bishop of Lincoln would not admit at the Popes command for an Italian boy to be one of the Prebends of his Church but writ to him that it was a devilish sin to defraud the people of the preaching of the Word by setting those in place that could not perform the Ministeriall office but only take the milke and wooll of Christs sheep He prophecied in his sicknesse that the Church should not be delivered from Romes Aegyptian bondage but by a bloody sword So think the Protestants Marsilius Patavinus affirmed that the Pope had not authority over other Bishops much lesse over the Emperour 1400. lib. defens pacis and that the Pope and the Clergy should be subject to Magistrates and that the head of the Church is Christ and that he never appointed any Vicar to be universall head thereof that Bishops ought to be chosen by the Clergy and that the marriage of Priests is lawfull and that St Peter was never at Rome that the Church of Rome is a den of theeves and that Popish doctrine leads to eternall death So hold the Protestants also Michael Cesenas Provinciall of the Grey Friers writ against the Popes pride and supremacy and cals him Antichrist and Rome Babylon the great whore drunk with the blood of the Saints that there were two Churches one of the wicked very flourishing wherein the Pope reigned the other of godly men afflicted over whom Christ reigned So hold the Protestants This man had many followers The Pope cursed him and burned many of them as they did also the Protestants John Wickliffe a Professor of Divinity in Oxford in King Edward the thirds time wrote many learned books of Logick and Philosophy Morality and Divinity and of the speculative Art He discovered the error of the Papists about Sacraments and so made himselfe many enemies But he had many friends and followers beyond the seas as John Huss and Jerome of Prague In whose defence fifty four Nobles of Moravia writ sharp reprehending the popish party for taxing Bohemia and Moravia with heresie Mr Moor. And many Nobles of England about the year 1385. did maintain Wickliffs doctrine namely Lord Montague Lord Clifford Earle of Salisbury Lord Latimer and Nevill Mathe. What were the points of Wickliffs doctrine Phila. That the substance of bread and wine remained in the Sacrament of the Altar after the words of consecration 2. That it is not found that Christ instituted or confirmed a Masse 3. That it is presumption to affirm that the children of the faithfull dying unbaptized are damned 4. That in St Pauls time there were but two orders of Clerks namely Elders and Deacons 5. That the causes of divorcement for spirituall consanguinity or affinity are not founded on the Scriptures 6. That he which is in the Church most serviceable and humble is Christ neerest Vicar in the Church militant 7. That if extrme or corporall unction were a Sacrament neither Christ nor his Apostles would have omitted it 8. That whatsoever the Pope commandeth without a cleare deduction from the Scriptures is to be accounted hereticall 9. That it is folly to beleeve the Popes pardons 10. That it is not necessary to beleeve the Church of Rome to be the supreme head of other Churches 11. That a Priest may preach the Word of God with authority from the Pope 12. That the Church of Rome is the synagogue of Satan nor is the Pope the Vicar of Christ nor of his Apostles 13. That if any man enter into a private Religion he is made thereby the more unfit to serve God The Protestants follow these positions John Huss the Bohemian followeth Wickliffe in time and doctrine for which he was burnt by the Councill of Constance though he was promised safe conduct His great offence was that he appealed to Jesus Christ which they took for a contempt of the Apostolike See Some report of this good Martyr that though they burnt the Goose for so Huss signifieth yet out of his ashes should rise a Swan so Luther signifieth that should trouble them worse then he had done So Luther did indeed Jerom of Prague died also as did John Huss about the year 1415. Hieronymus Savonarala an Italian Monk was a great adversary to the popish Clergy yet preaching nothing but the plain word of God as touching 1. The free justification in Christ through faith 2. That the communion ought to be administred in both kinds 3. That popish pardons were of no effect 4. Denied the Popes supremacy 5. Preached against the filthinesse of the Cardinals and Clergy 6. That the Keies were not only given to Peter 7. That the Pope did neither follow the life nor doctrine of Christ and that he attributed more to his own pardons then to Christs merits and therefore was Antichrist 8. That the Popes excommunications are not to be feared and he that doth fear them is excommunicated of God 9. That auricular confession is not necessary All which he stood unto with two Friers who were all three hanged openly and then burned And now began the Art of Printing which did ruine the Pope more then preaching Martin Luther was by the speciall providence of God called
So the Arrians who denied the consubstantiality and coeternity of Christ with the Father and such as did deprave the form of baptism saying I baptize thee in the name of the Father by the Son Niceph. hist l. 10. c. 35. in the Spirit the baptisme of such indeed is vaine and no baptisme but the baptisme of those that hold the foundation of faith as the Novatians did but built not rightly upon it yet kept the true form of baptizing such might be admitted into the Church again without rebaptization because there is but one truth faith and baptisme Again another error rose up about the year 380. Donatus by Donatus and his disciples Donatus was Bishop of Numidia and held that the true Church was only among those in Africa that held with him contrary to that universall donation which God gave to Christ by promise Psal 2. I will give thee the heathen for thine inheritance and the uttermost parts of the earth for thy possession Optatus whom Optatus Bishop of Milevitane confuted in the time of Valentinian the Emperour Also this Donatus affirmed that all that had been baptized in the universall Church save by those of his party ought to be rebaptized whose error the Anabaptists still follow These were worse then the other for they were not only schismaticks but hereticks also for they denied that Article of the Creed which confesseth the Church Catholick yet our Brownists and Anabaptists in these latter times follow their steps by refusing communion with the Church of England and in their uncharitable censures of all that are not of their party Aug. ep 50. as also in defacing the Churches and breaking down Communion Tables for a third error sprung up 1525. by the Anabaptists in Germany of whom I have spoken already They held that children ought not to be baptized til they came to ripe age and can give account of their faith These are very deeply plunged in this old error yea more then any of the former for they not only nullifie all baptisme by Papists or Protestants but deny baptisme to infants also which neither the Novatians nor Donatists did Mathe. But what say you to the third tenet That there ought to be no set form of Praier or Liturgy in the Church Phila. I shall prove that such set forms may be in the Church 1. By Scriptures 2. Antiquity And 3. By reason 1. By Scriptures Liturgy proved lawfull God set a form of blessing the people Num. 6.23 So of confession Deut. 26.5 and of praier Hos 14.2 and Joel 2.17 And therefore the Church may imitate God in this she having the spirit of supplication poured upon her though such forms be not indited to her by immediate infusion Beside we find in Scriptures that holy men of themselves did without any prescription from God set down forms of praier and praises as Moses Num. 10.35 36. and David set Psalms to be sung at certain times as Psal 92. a song for the Sabbath day and Psal 102. is a Psalm for the afflicted So we find some called Psalms of degrees which they sung when the Priests went up the steps to the Temple This they did and yet no doubt could pray by the spirit also In the New Testament also Cyp. de orat dom Christ not only set us a rule to pray by Mat. 6.9 but as a form to use Luke 11.2 When ye pray say our Father c. And Christ used a form thrice saying the same words Mat. 26.39 So the Apostle used a form saying The grace of the Lord Jesus Christ be with you and so in many Epistles 2. It may be proved by antiquity and modern history that the Churches from the Apostles had set forms that they might with one mind and one mouth glorifie God Rom. 15.6 And some think that the form of sound words committed to Timothy was some symbole of faith or form of Liturgy But however it is plain that in the first hundred yeers Victorinus Sciaticus in praef Laturg Clem in Epi. ad Corinth Hegesippus both the Greek and Latine East and West Church had set forms which some write they received from the Apostles And surely James chosen Bishop of Jerusalem by the Apostles had not the name of Liturgus given him for nothing some say from a Liturgy that he composed So likewise in the next age we find that the Christians met every Lords day and had certain select places of scripture read to them and had common praiers beside the ministers particular conceived praier and also sung Psalms So Ignatius writing to the Magnesians an Epistle generally confessed to be his saith Iust Mart. apol 2. ad Antoninum Imperat. and chargeth them to meet all in one place and to have one common praier and to meet in one faith and one hope unblameable in Jesus Christ and so to run as if all were but one to the Church as to one Altar and one Jesus Christ This man suffered martyrdome in the year 107. after Christ And as in the former times they had their common praiers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tertul. apol c. 30. so they had also prescribed praiers as appears in the forms of their praiers for Emperours recited by Tertullian and the short antiphonas and responsories which we find in St Cyprians which are retained in our Liturgies to this time Magd. hist cent 3. viz. Lift up your hearts saith the Minister at the Communion the people answered We lift them up to the Lord. He lived about the year 250. Then next in the time of Constantine the great about 300. and odd years after Christ He commanded praiers to be made in a set form for the welfare of the Empire Euse Eccl. hist lib. 4. c. 19. and the propagation of the Gospell and thanksgivings for that God had given him victory over all the tyrants and persecuters of the Church and he himselfe made a form for his souldiers to say every day And farther the Councill of Laodicea about 368. called after the death of Jovinian the Emperor set down rules that one and the same service should be used morning and evening And when some began to make use of extempore praiers of their own and left the common forms then the Milevitane Councill assembled afterward in the raign of Arcadius about some 400 years after Christ whereof St Austin Bishop of Hippo was president and wherein the hereticks Pelagius and Caelestius who held that man had power and free will to do good without the support of grace were sufficiently confuted This Councill I say made orders that none should in the Churches use any other praiers but those that were composed by the Synod and gives this reason lest some by ignorance or want of care might utter something in the Church that might be dissonant from the Catholike faith to which order not only Presbyters but also Bishops were to be subject After this in the next age Basil
brought upon such Mathe. I pray let me know that Phila. First Heresie and Schisme is a greater sin against humane society then murther for that destroieth but some men but Heresie and Schisme destroieth or endeavoureth to destroy the Church 2. Murther can but destroy the body but this the soule Murther destroies only naturall life but this destroieth life spirituall and eternall Beside Heresie rents a man from the truth and Schisme from the communion of the Church and so breaks the bond of unity and charity by which God is forsaken as well as the Church and if they think to maintain these rents they have made from the Church of England to be lawfull let them tell you what Church hath lesse error or lesse evill manners and yet maintains none either by her doctrine or authority I beleeve they will find even the Church of Corinth and many of the Churches of lesser Asia to be guilty of greater error and worse manners then the Church of England was when they separated from it and yet Paul cals one the Church of God and Christ in the Revelation doth call the other Churches yet these men while they condemn the Church of England of tyranny they have been more cruell to themselves by separation then the Church could be or was by excommunication Mathe. I pray before you tell me of their punishments let me know what other kind of Sectaries have vexed the Church Phila. Papists when they were in authority they persecuted the Church when they were supprest Papists then secretly they corrupt the Church By Papists I mean not the old before the Trent Councill or rather Conventicle begun in the year 1546. in the time of Pope Paulus the third though they were bad enough but the Papists that sprung up since because they have brought in new errors as other new Sectaries have done As 1. Concerning free will that it works by it selfe with grace in our conversion though the Apostle saith that the naturall man receiveth not the things of God 2. 1 Cor. 2.14 They say originall sin is quite taken away in baptisme so that it ceaseth to be sin yet St. Paul saith that when he doth that which is evill it is by sin that dwelleth in him Rom. 7.17 So they hold that the certainty of salvation depends only upon hope not on faith contrary to John 1.12 saying Christ gave them power to be made the sons of God that beleeved on his name They say the merit of Christs death and obedience is our satisfaction not our righteousnesse but Paul saith he was made to us righteousnesse and made sin for us that we might be made the righteousnesse of God in him So they say we are justified by a generall faith of apprehension by which we beleeve the Scriptures to be true but Paul saith by a particular faith of application of Christ and all his merits to our selves as Gal. 2.20 who died for me and gave himselfe for me So they say a man is not justified by faith alone but by other vertues but Paul saith we are justified by faith without the deeds of the Law for indeed good works do but justifie our faith not us nor do they justifie us as a cause but are signs and fruits of our justification So they say a man may merit at Gods hands because God hath promised to reward us and Christ hath deserved that out works should merit but Paul refuseth all for Christs merits and desireth only to be found in him Phil. 3.9 and not in his own righteousnesse So they say that Christ hath satisfied for our sins and eternall punishment belonging to them but the temporall we must satisfie in this world or in purgatory It is true we must satisfie men for wrongs done this is but a civill satisfaction So we must fatisfie the Church by some testimony of repentance if we have offended the Church but we know of none we can make to God but only in Christ and for purgatory after life we find none in Scripture but beleeve as death leaves us so judgement finds us So they talk much of traditions to be beleeved as necessary to salvation because the Apostle bids the Thessalonians to hold fast the traditions which they had been taught 2 Thes 2.14 whether by word or by our Epistle But then they ought to prove to us that the traditions which they would have us receive are such as were delivered of Christ to his Apostles or from the Apostles to the Church 2 Tim. 3.16 or else give us leave only to hold that the Scriptures alone hold forth to us all things necessary to salvation So they hold vowes of things not commanded are a part of Gods worship such as is a vowed single life wilfull poverty and blind regular obedience which destroy Christian Liberty and therefore till they prove such things commanded in Scripture they must give us leave to hold only our vow in baptisme and to reject the other as humane inventions of seducing spirits spoken against 1 Tim. 4.1 2 3. So they hold the worshipping of images to be a religious work but that is forbidden in the second Commandement which they have taken away and divided the tenth into two Pascha Raubertus first sets it forth in lib de Corp. Christi sang cap 14. Ioannes Diaconus in vita Grego 1. Legend of Simeon Metaphrastes in vit Arsenii the better to bring the people to image-worshipping So they hold Christ to be bodily present in the Communion Bread and Wine a strange opinion which was at first but at School-Question afterward maintained by tales and fictions of Christ appearing in the Sacrament like a little child A shamefull opinion to subject Christ to orall eating and gutturall swallo wing True it is that Christ is really there present in a spirituall and mysticall manner in a Sacramentall relation to the signs and by faith to the beleeving receivers yet I know the Church of Rome hath peremptorily condemned them for hereticks that would not hold the bodily presence For Pope Leo the ninth and Victor the second and Nicolaus the second called Councils against Berengarius who had disproved it by Aug. and Scotus Yet Pope Innocent the third in his Conventicle of Lateran gave it the name of Transubstantiation and ratified the doctrine thereof and hath been the destruction of many a godly Martyrs life in the time of Queen Mary So they call the Lords Supper a sacrifice which they call the Masse and it serves for the quick and dead with them But it is not properly so called but only as it is a memoriall of Christs offering up himselfe or because then we do in Christ offer up our selves a living sacrifice or because we make an offering at that time for the Minister and the poor So they make fasting it selfe a part of Gods worship Rom. 14.17 whereas the Kingdome of God consisteth not in meat or drink nor in fasting from it
which the ungodly have no propriety of estate By which doctrin the people are filled with mad zeale and coveting of rich mens estates and marking them out for destruction by fire and sword God keep his people from becomming their prey Mathe. What are our Antisabbatarians Phila. Such as are against the keeping of any Sabbath whether the Jewish Sabbath or the Christians Lords day Of which opinion was one Hetherington a Box-maker who said not only the Jewes Sabbath day was of no force since Christs time and the Apostles but also taught that every day was a Sabbath as much as the Lords day But he recanted his error at Pauls Crosse God be praised And good reason for though the Jewish Sabbath being but a shadow of Christ be now abolished and we are not to be judged by the keeping of it Col. 2.16 yet the morality of that Commandement is observed in keeping still one day in seven holy to the Lord for delivering us from the bondage of sin by Christs resurrection as the Jewes kept theirs in remembrance of their freedome from the bondage of Egypt Deut. 5.15 And thus the Law by the Christians observing the first day of the week Rom. 3.31 is not made void but established It is true that there is no precept for the changing of it because there was no need for the morall intent of the Law commanded only that one day in seven be kept so that if the Patriarchs before the Law was given by Moses kept a seventh day in respect to the creation and the Jewes kept a seventh in respect of their liberation from Egypt and the Christians keep their seventh day in relation to Christs redemption that Commandement is fulfilled so far as it requireth an holy seventh day And though we have no precept for changing yet we have their practice and examples who had the mind of Christ For the first day of the week called since Christs time the Lords day was first kept at Jerusalem Acts 2.1 upon which the Holy Ghost descended on the Apostles Then again at Troas Acts 20.7 in which verse is declared that it was their usuall meeting day And the holy Fathers have alwaies observed it Epist ad Magnes and urged the keeping of it as Ignatius scholler to St Iohn the Apostle his auditor about thirty years the second Bishop of Antioch and a Martyr but 107 years after Christ in the raign of the Emperour Trajan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He saith let every one that loveth Christ instead of the Sabbath celebrate the Lords day And Basil saith that when all daies prescribed by the Law are abolished yet there remains one great day of the Lord which shall never be abolished Of this opinion for the seventh day Jewish Sabbath and against the celebration of the Lords day Traskilus was one Iohn Trask and Theophilus Brabourn but both recanted their errors for which glory be to God Trask preached against eating of blood and unclean creatures upon mistake of the injunction of the first Councill of the Apostles to the Gentiles Acts 15.2 where blood and things strangled do not relate to such things prepared for meat but to the barbarous or canibal eating of things halfe alive and halfe dead in their blood or eating any thing that was torn from a living creature therefore Paul saith that every creature of God is good Mathe. What are your Soule-sleepers Phila. Those that revive that Sect in the time of Origen Soul-sleepers in the third centurie of years after Christ who held the soule did sleep in the dust with the body after death because God said to Adam Dust thou art and to dust thou shalt return not perceiving this was spoken of the body only not of the soule which came not from thence Gen. 2.7 And also because Solomon saith Eccle. 3.10 that man and beast all return to one place yet they might have considered that he saith also the spirit of a beast goeth downward and the spirit of a man goeth upward even to God that gave it Eccles 12. and that the soules of the righteous are in the hands of the Lord Wisd 3. In the sight of the unwise they seem to die but they are in peace Mathe. What are your seekers Phila. Surely people that have so long contended about truth and the Church Seekers that they have quite lost it and therefore they say there is no true Church nor Minister nor Ordinances yet they expect and seek with Loe here it is and then there it is and catch at every thing but hold nothing like one that leaps out of a boat into the water and then catches at every rush and flag to save himself Mathe. What are your Divorcers Phila. Another sprout of the Anabaptists Divorcers who like the Jewes would put away their wives for a small cause under pretence that he finds her not an help meet for him But this is contrary to Christs rule Mat. 5.31 and c. 19.9 that no man should put away his wife but for whoredome lest he cause her to commit adulterie or another man to marry her and so he commit adultery Mathe. Is there any more such weeds in the Churches field Phila. Yes surely for I hear of some that account the Scriptures a thing of nought both the holy books of the Old and New Testament such were put to death under Moses Law Heb. 5.28 But we live in greater times of liberty I may say Libertinisme The Lord hold the reine which Magistrates let too slack lest these unruly creatures hurry both the Church chariot and the horsemen of Israel to destruction Mathe. I pray what are the Shakers Phila. A kind of people that pretend to have the spirit by fits But what spirit it is that casts them into these seeming or swooning extasies I know not but I doubt much whether it be the spirit of God or of Satan or of dissembling I have read of the spirit of Apollo that used such feats upon the bodies of those whom he had possessed namely of shaking and quaking which being past they have spoken some words which have been received for his Oracles So I have read and heard of Nuns pretended to be possessed by evill spirits beyond the seas which the Friers can expell at their pleasure But I never knew nor ever read in any credible author that the spirit of God doth or hath entred the body of men in any such manner but hath enlightned the mind with sober knowledge and sound repentance and comfortable faith and well grounded speeches that are unreprovable and lead them in a life unblameable But these Quakers their speeches are confused and yet perverse and peremptorie Their lives erroneous not knowing or refusing to use the creature of God as lawfully they may I find them people of no sound knowledge yet despising learning and rejecting Gods Ministers and Ordinances by which they may be better instructed They dare not use their
The politie of the Jewes being contained in the Law of Moses Deut. 21.19 it was necessary the Judges should be assisted by those that had the most skill in that Law 3. This preeminence followed the same family by inheritance and birth-right so not with us yet the order that God set for some to rule over others is not lightly to be refused since God saw it was the best order rather then to leave them to a generall equality of Priests therefore the Sanhedrim it selfe consisted not of all that would come in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but of seventy choice men But it is plain that the Leviticall discipline doth set a form of divers degrees among Ministers by the evident wisedome of God which may justly be imitated by the Christian Churches rather then parity which God never approved Mathe. But Christ used no such way of superiority himselfe nor setled any such as we read of Phila. It is true Christ used none such himselfe for he came to serve and give his life for the world Mat. 20. yet at that time he was head of the Church and was a King to rule a Prophet to teach and a Priest to clense But his Kingdome was not worldly and therefore he would not reign over his Church by his bodily presence So he was the disciples Lord and Master even then John 13. and all power in heaven and earth was his then but he did not challenge it til his resurrection Then he took the Scepter and Kingdome declaratively which he only exerciseth by inward and spirituall power and grace but leaves the externall government to others and keeps the spirituall effectuall and celestiall Kingdome in his own hand which by his spirit in his ordinances he conveieth into the hearts of his people and this Kingdome belongs only to the person of Christ and they that think that any man or corporation of men whether the Pope or the Presbytery succeeds Christ in this Scepter they be highly deceived And for the externall government he left it to the Apostles who had the mind of Christ and they did as I have shewed you They were 1. Greater then others in Christs favour alwaies hearing him 2. In gifts of the spirit far above others Acts 2. and in doing miracles 3. They received their abounding measure immediately from the Holy Ghost others received their measure mediately from their preaching baptizing or imposition of hands They shewed their superiority also by charging 2 Thes 3. commanding to Timothy and Titus ordaining contributions 1 Cor. 16. threatning 2 Cor. 13. so St John doth Diotrephes and their delivering up to Satan they that followed them durst not be so bold though the Pope is Ignat. ad Romanos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Ignatius saith I enjoin nothing to you as Peter and Paul did they were the Apostles of Christ but I the least So in another Ep. ad Trallianos he saith I command not as an Apostle but I keep my selfe within my measure Yet the Apostles after they had trained up men by their doctrines letting them accompany them in their travels they then left some in one place as Timothy at Ephesus Titus at Creet and gave them authority to ordain ministers and govern the Church and therefore they were superiour to others for equals have no power over their equals Mathe. But I find Christ forbidding superiority Mark 10. and the Apostles associating others with them in electing to offices Acts 6. and assembling Councils Acts 15. and imposing hands 1 Tim. 4. and in excommunicating Phila. It is true that upon the two brothers request to be the chief favourites in his Kingdome which they supposed would be an earthly dominion and being rejected the other disciples disdaining them the Lord tels them that they should not use civill jurisdiction over one another as the Gentiles did but he doth not deny degrees or diversity of administrations to them but he thereby instructeth them how to use the authority given of God 2 Cor. 10. not for subversion but edification so that hereby he forbids them compulsive dominion or violent jurisdiction over their brethren but to leave that to the secular power Also to be ready to humble themselves to the meanest and of the lowest degree to win them to the Gospell but that all ministers are by that place proved to be equall I understand not and that because as I have said they used power and authority above others which they would not have done if Christ had forbidden it yet I conceive the Apostles among themselves were of equall authority and towards the brethren they carrried themselves more like fathers than Lords or Masters Now for their associating other with them It is true that many places of Scripture seem to make for it viz. that they had the concurrence of Presbyters and others called a Presbytery in their severall dispensations which will not be found so if well examined For first in the choice of Matthias Acts 1. it is not expressed that the Church intermedled only Peter acquainted the rest that one must be chosen in the room of Judas but whether all the Disciples or the Apostles only named Barnabas and Matthias is not fully expressed for it is said they appointed two and praied and cast lots which actions are most likely to be performed by the Apostles who were led thereto by the spirit of God for certainly an Apostle might not be chosen by men however they might put men in election for it therefore God shewed which he had chosen viz. Matthias and he was accounted with the twelve Apostles I beleeve Peter and the rest might have chosen whom they pleased but then it would have seemed partiality and beside they had not yet the Holy Ghost poured upon them and therefore rather committed the choice to Gods providence Acts 6.2 So the seven Deacons by appointment of the Apostles were chosen by the multitude but approved by the Apostles ver 6. which men were at that time only confirmed in that office of trust to distribute the Churches stock impartially to the Grecists and Hebrew widowes not to teach or baptize and though Philip did so at Samaria yet he did it as an Evangelist not a Deacon so here is not any appearance that these were appointed by such a Presbyterie We grant that the people did use to shew their consent in elections by holding up of hands which was never held mysticall or sacred as imposition of hands and ordination is Socrat. l. 4. c. 30 as appeareth in the peoples choice of Ambrose to be Bishop of Millane who was before Lievetenant of the Province for that he had by good perswasions quieted the tumult that was made by the people about chusing a Bishop After which both the Emperor and they desired the Bishops to lay their hands upon him so that it is evident the people nor lay-Presbyters were associated in ordination or in imposition of hands So
it was done by decree of St Paul upon the incestuous person 1 Cor 5. I have determined as if present to deliver him to Satan Amb. in 1 Tim. cap. 1. As for their assembling together at his command it was that the whole Church might see and fear that upon reading the sentence the spirit of Paul being present by the power of the Lord Jesus Satan should plainly smite him with some evill Chry. in 1 Cor. 5 hom 15. as once Peter did Ananias dead Acts 5. and Paul Elymas the sorcerer Acts 13. From this it is St Paul saith 2 Cor. 10. we have in a readinesse to revenge all disobedience and is called his rod 2 Cor. 13.2 1 Cor. 4. which he will not spare This I confesse was excommunication and somewhat more for many were excommunicated and yet not delivered to Satans power 2 Cor. 13.10 which was a sharp execution of that power the Lord had given him Thus we see the Apostles kept this power and by their command only it was executed Christ gave this power of the keies only to the Apostles John 20. and Paul being an Apostle used them without the authority of Presbyters Mathe. But whether doth the power still continue and in whom Phila. Some gifts were appointed to the Apostles persons As 1. Their calling by Christs own mouth 2. Their infallibility in truth 3. The visible assistance of Gods spirit 4. To speak extempore in divers tongues 5. To work miracles 6. To bestow the gifts of Holy Ghost upon others all which was given to them to beget and convert and confirm Christians at first But this milk is not necessary alwaies to be continued when the Church is grown to a ripe age for the Scriptures are afterward sufficient to make us perfect to every good work 1 Tim. and the miracles then done are a full confirmation of their truth But yet you must know that the authority of their calling liveth yet in their successors and to teach administer Sacraments to bind and loose sins to impose hands for the ordaining Pastours and Elders are not ceased nor can be wanting so long as there is a Church for these beget faith without which there is no Church Therefore their successors are stewards of the mysteries of Christ and are warned to take care of Christs flock Acts 20. and of this few doubt but the power of the keies troubles them to whom they are committed that is excommunication and absolution So others quarrell about ordination and these are the well-wishers to Lay-Eldership which they would have joined in this work with Apostles and Bishops but they find no warrant for it I know they bring commonly two or three places of Scripture for Presbyterie as the hands of the Presbyterie 1 Tim. 4.14 which I have shewed were the hands of Bishops and preaching Elders at least not of Lay Elders So they say Christ bids a man tell the Church Mat. 18. which if a man will not hear he is to be accounted as an heathen Now by this word Church they would bring in all the Lay Elders Chrys hom 61. in Mat. 18. Beza annot in Mat. 18. saith the chiefe implieth the whole But surely there is understood the spirituall Presidents and Governors so there we read of no Lay Presbyterie But they say that in the 1 Tim. 5. Paul tels us of ruling Elders and thereforre there were some Elders beside those that laboured in the word and doctrine as Rom. 12. he that ruleth let him do it with diligence but it is plain they are not distinct offices Beza annot in 1 Tim. 4. Chrys hom 15. in 1. Tim. 5. Hieron in 1 Tim. cap. 5. but sometime pertaining both to the Deacon or Preaching Elder who also ruled the Church and in regard of their good government deserved double honour of reverence and allowance but especially for laboring in preaching the Gospell because they cannot so well provide things needfull for themselves But for Lay Judges I never heard they were to be maintained by the Church stock of which maintenance the Apostle in 1 Tim. 5. speaketh and therefore here can be understood no Lay Presbyterie but rather such as did govern the Churches stocks as the Deacons did or ministers which either did both Beza annot in 1 Pet. cap. 5. or only laboured in the word for the name Elder compriseth sometimes all those that have any Ecclesiasticall function And St Chrysostome on 1 Cor. 1.17 on these words Chrys in 1 Cor. 1.17 Christ sent me not to baptize but to preach saith that few were able to preach but many to give baptisme therefore the inferiour sort of ministers baptized and the superiour in wisedome Evangelized They that performed the first well were counted worthy of double honour for their right ordering the Church but especially such as labored in the word and doctrine so that still we find no ruling for Lay Elders but rather the dutie and pains of their Pastors and Teachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one by ruling the flock well in his Church and charge whereof he is president by doctrine administration and example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other for travelling with great pains of mind and body to dispense the Gospell and confirm Christians by travell and visiting in which sense Paul saith 1 Cor. 15. he laboured more then all the Apostles Yet I speak not this in derogation to Lay-men which are holy grave and wise but only that they had no place in ordination or excommunication yea I beleeve good use might be made of them for moderation of quarrels and strifes and examinations as 1 Cor. 6.4 and to end matters peaceably between Christians but not to censure Ecclesiastically for that belongs to the ministers nor to punish by the civill law for that belongs to the Magistrate The keies were given of Christ to his Apostles and of them to their successors which were spirituall pastors so that every godly minister hath power to put by an unworthy receiver from the Lords Table as well as to admit one that is worthy Amb. de poenit lib. 1. c. 2. without the assistance of Lay Eldership to whom neither power of preaching the Word nor administring the Sacraments Chrys de sacer lib. 3. was ever committed For when Christ said to Peter Aug. 5. Tract in Joh. I will give thee the keies of the Kingdome of heaven he meant and intended it to all the ministers of the Church as appeareth in giving the rest of the Apostles the same power after his resurrection Therefore saith Ambrose Amb. de dignita sacer c. 6. all we that are Priests received the keies in blessed Peter but he saith not Lay-men did also receive them Mathe. This may make Ministers take too much upon them Phila. Not if they be either wise and godly Cypr. l. 1. Ep. 2. for they are to use this power with moderation and great discretion for much
kingdome that he hath by dispensation is that free and voluntary kingdome which he received from God for the salvation of his Church and shall in the end of the world be given up to God the Father again 1 Cor. 15.25 28. in the mean time he is by dispensation the head and sole monarch of the Church But he hath neverthelesse a government ministeriall not only invisible by his spirit and Angels John 16.7 Heb. 1.14 but a visible ministration by the word and wholesome discipline to the exercise whereof some men are by his appointment delegated for the helping our infirmities and speaking to us in Christs absence 2 Cor. 6.1 And this hath alwaies been done by Bishops and Presbyters Acts 20.28 who by the Holy Ghost were made overseers of the flock not secular men though Princes had ever this externall government in the dispensation of spirituall things committed to them for then how was the Church ruled for 300 years after Christ till the daies of Constantine yet the secular power is to govern men as men but the ministers only governs them as Christians and therefore in this case Princes themselves have not refused subjection to this ministeriall government of Christ as the Emperour Theodosius to St Ambrose Bishop of Millane Theod. lib. 5. cap. 17. Nor have any dared to usurp their office without some exemplary punishment as Uzzah and Uzziah till these latter times 2 Sam. 6.7 wherein any tradesman dare take upon him the office of a minister and a seutor to be a soule member Beside if this ministeriall government were committed to secular powers then they might give the Sacrament and a woman if a Prince might preach too notwithstanding St Paul 1 Cor. 14.34 But we find Jehosaphat to distinguish the civill power 2 Chro. 19.5.8 from the ecclesiastick ministry in the Old Testament and surely the Church of the New Testament was not left to confusion in government 1 Cor. 14.40 Therefore the ancient Fathers have reproved even Emperors Amb. Ep 33. de Valentin Imper. Athâ—nâ—s Ep. ad agintes vitam solit when they took upon them to meddle with things divine which was no part of their administration for though God had committed to them the Empire yet to the minister the sacred things the mysteries whereof they are to teach not to be taught yet religious Magistrats are to rule over ministers by their civill power to which ministers are to subject themselves yea they may and ought to correct negligence in the practise of religion and vice which is a scandall to religion yea and heresies blasphemies and sacriledge proved to be so by Ecclesiasticall judgement but not to define points of faith nor to exercise ministeriall offices It is true that Moses Eli and Samuel and others did exercise both offices many times yet we cannot argue from an extraordinary action in a state not fully setled that it should be so in a setled Church and State for by the same reason a Priest may act the office of a Prince or a Judge at any time as did Moses Eli and Samuel But we find when the Priesthood was setled that Moses then medled not with Aarons businesse and Eli and Samuel were Judges by an extraordinary call in a corrupted State but ordinarily it was otherwise So in the New Testaments Church holy things were alwaies ordinarily and ordinately administred by Bishops and Presbyters Eph. 4.11 12. to whom those of the Church were to submit themselves Heb. 13.17 Nor was the Church governed by any one man but by them Acts 15.6 no not by Peter alone though he was in that Councill and the ancient Fathers decline that sole definitive judicature Cypr. lib. 31 Epi. 19. ad Cletum Amb. in 1 Tim. 1. Hier. in Epi. 1. ad Tur. which the Pope hath challenged to himselfe St Cyprian durst not do so and St Ambrose saith that first the Synagoue and afterward the Elders of the Church was to be consulted and without them nothing was to be done and St Jerom saith that till by the instinct of the devill contentions arose in the Church it was governed by the counsell of ministers Nor was the government of it democraticall or in the power of the people for then they must have this power from themselves or from God it cannot be from themselves for this power is not by right of nature or Nations but is supernaturall and of divine right nor have they it from God for no Scripture sets it forth but therein they are called the flock which are to be fed not to govern or chuse their Shepherds Yet it is true they were present at the ordination of Matthias Acts 1. and the seven Deacons Acts 6. but they only named or designed them but ordained them not however such a particular fact at first proveth not that it must be so alwaies no more then because the first Kings were chosen by the people therefore they must be so alwaies So that it seems to me that the Church militant is neither democraticall as governed by the people nor monarchicall by any one man but aristocraticall that is governed by some chiefe heads of the ministry Therefore the Pope can derive no such power from Peter as to be the head of the Church for Peter was never so constituted by Christ nor was ever so acknowledged by the rest of the Apostles for then they would never have contended who should be chiefe as they did Luke 22.24 Christ is only the head who is the head stone and the foundation of it Mat. 16.18 19 for though our Saviour said to Peter thou art Peter and upon this rock I will build my Church yet he called him only Peter Aug. retract lib. 1. cap. 22. Cypr. lib. de unit eccles not Petra the rock for that was Christ for all the Apostles were endued with the same power which Peter had John 20.22 when Christ said to them receive the Holy Ghost whosoever sins ye remit they are remitted Nor can the Pope challenge succession from Peter who was Bishop of Antioch not of Rome as some write But the Scripture saith that the Jewes were especially Peters charge Gal. 2.7 who were all banished from Rome by Claudius Acts 18.2 and so Peter had but little to do there or if he were Bishop there yet the Pope cannot be his successor properly Amb. de incarn cap. 5. if he succeed him not in faith and doctrine for faith is the Churches foundation much lesse can he pretend to be Christs Vicar any more then any other Bishop who may be said to be vice Christi in the stead of Christ to wooe men to be reconciled to God Conc. Nic. can 6. Cypr. Ep. ad Papas 41.58 when he was at the best he was allowed to be but one of the Patriarchs nor called by the ancient Fathers but only brother colleague or fellow Bishop But had they taken him for Christs Vicar or the head of the Church
the discession from pure doctrine is not generall So a Church may by ministers neglect want Sacraments and by the tyranny of Princes want discipline yet if the Church be purely visible it hath ordinarily these three notes which indeed freeth it from maintaining error heresie and schisme though all three may possibly be in it 1 Cor. 1.11 and cap. 3.3 1 Cor. 11.19 provided alwaies that the heresie thrust it not into infidelity or cause it not to deprave the doctrines of faith as the Church of Rome hath and so is become adulterous and hereticall So it may be in some things schismaticall so far as to hurt charity not verity by taking occasion unjustly as the Separatists to depart from the Church but not giving occasion to the Church to depart from them as the Papists have done to us like the old Pharisees who gave just occasion to Christ and his Apostles to separate themselves from their traditions Therefore true doctrine is the chiefe note of a true visible Church whereby people are taught as Christs sheep to hear his voice John 10.27 and to continue in his and his Apostles doctrine Acts 2.42 which is the foundation of the Church Eph. 2.20 And for the Sacraments they are commanded by Christ himselfe Mat. 28.19 and Luke 22.19 So also is the administration of discipline set down by our Saviour Mat. 18.17 and used by St Paul 1 Cor. 5.5 upon the incestuous person So that the right use of these must needs be a note of a true visible Church Let the Papists brag of their tearm Catholike I am sure it no way agreeth to them neither in respect of the extension of their Churches bounds which is not universall nor yet in regard of their doctrines which are not according to the Catholike truths confessed by the primitive or orthodox Churches of old and therefore their word Catholike is no note for a true visible Church is not to be judged by a name but by the thing it ought to hold otherwise the Pope like Simon Magus might be thought the great power of God Acts 8.10 Nor doth their boasted antiquity make their Church the more true for many things were said of old which were not intended at the first as they were afterward used Mat. 5. It is not antiquity but his truth that is the ancient of daies that is the note of the Church Aug. Q. 14. vet No. Testam The devill is older then the Church and Idolatry and Paganisme is very ancient and the Jews and the Samaritans pleaded antiquity and held the Gospell of Christ but a novelty yet their Church was not the true Beside if antiquity be a note then the Church Christian and Jerusalem and that of Antioch where Peter taught and sate as superintendent for seven years must be accounted the true Church and not Rome which was planted since but the authority of religion must not be measured by time Cypr. lib. 2. cont gent. Nor doth duration prove it the better for it is neither a proper or inseparable note as appeareth Psal 47.7 8. Rev. 12. And truly the Church of Rome hath not had a continued duration for Bellarmin saith that a Church cannot subsist without a Bishop and the seat of Rome hath been often vacant by wars and schisms among the Popes themselves as hath been formerly shewed you Nor doth their amplitude and multitudes make any thing in this case for them for Satans Kingdome is larger then Christs and his numbers more then Christs little flock who are often like Noahs family in the Ark they have a many of the vulgar Chrysost ad pop Antioch the Church hath a few faithfull one precious stone is worth many toies Nor will succession of Bishops help them to a note for who succeeded Melchisedeck but Christ many hundred of yeers falling between Vid. Athan. laudem in orat Nazian and the place changed also for the Church is not bound to place or persons of men Nor can ordination prove a note since hereticks hath it as well as the true Church neither can we find their ordination alwaies good if Pope Jone was ordained or she ordained any And Liberius the Pope being an Arrian ordained Arrians also Nor doth unity passe for a note except in the faith under one mysticall head Jesus Christ for satan is not divided against satan and very theeves are united together Nor can their miracles prove their Church true because they are false and Antichristian 2 Thes 2.9 and are invented to maintain false doctrines Beside if they were true they were not alwaies a note of a true Church for not only heathen gods have done strange things to perswade their divinity Bel. lib. de notis Eccl. cap. 14. Socrat. hist lib. 7. c. 17. but even heathen men as Vespasian made a blind man see and a lame man walk Mathe. What Church do you hold hath these three notes Phila. The true Christian Protestant Church especially as it was constituted by the first reforming Princes in England for the doctrine thereof is built upon the holy scripture They administer Sacraments in their primitive purity and hold only two generally necessary to salvation i. Baptisme and the Lords Supper rejecting all the spurious Sacraments of the Church of Rome As confirmation which the Church of England did use in a laudable manner and might do much good by using it as it was but not as a Sacrrment for it kept young people in a care to render an account of their faith and Ministers and Parents to teach them Catechisme So pennance was injoined notorious offenders for satisfaction of the Church and to reduce them better manners and to beget fear and shame in others but never held it a Sacrament no more then it did matrimony or ordination As for the fift spurious Sacrament of Rome extreme unction they never used it because not instituted of Christ as a Sacrament It is true Mark 6.13 the Disciples anointed many that were sick with oile and they were healed and St James in cap. 5.14 adviseth them to use oile with praier for the sick but it was no consecrated oile as the papists use Bellar. lib. 1. de extrem unct cap. 3. nor applied for remission of sins to seven parts of their body But you will say we in England at this time want right discipline I answer It is true yet the Church doth maintain it in her doctrines and constitutions but she cannot use it in those times when the shepherd is smitten and the sheep are scattered or else combined against him that they may live at their own liberty without correction by the rod of discipline yea libertinisme is grown to such a height that the disciplinarians themselves who envied the Bishops authority dare not exercise the Presbyterian virge lest they also follow the Bishops dejection Mathe. Might not a Nationall Councill set all right Phila. No doubt it might with Gods blessing so that it were called and