Die Mercurij 25. Martij 1646. ORdered by the Commons assembled in Parliament That M. Holles and St Peter Wentworth do from this House give thanks to M. Bolton and M. Cheynell for the great pains they took in the Sermons they preached this day at the intreaty of this House at St Margarets Westminster it being the day of Publique Humiliation and to desire them to Print their Sermons And it is Ordered that none shall presume to Print their Sermons without license under their hands writing H. Elsyng Cler. Parl. D. Com. March 28. 1646. I Appoint Andrew Kemb to Print my Sermon Samuel Bolton A PLOT FOR THE GOOD OF POSTERITY COMMUNICATED IN A SERMON TO THE HONORABLE HOUSE Of COMMONS For the sanctifying of the Monthly Fast March 25. 1646. By FRANCIS CHEYNELL Posteris sero aeternitati pingo Parentes sunt liberorum praeceptores {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Xenophon Cyropaed l 8. Magistratus pius totius Regni pater est The wise in heart will receive Commandments but a prating fool shall fall Prov. 10. 8. Let not thine heart envy sinners but be thou in the fear of the Lord all the day long Prov. 23. 17. LONDON Printed for Samuel Gellibrand and are to be sold at his shop at the Brasen Serpent in Pauls Church-yard 1646. TO THE HONOURABLE HOUSE of COMMONS Assembled in PARLIAMENT WHen I received Your Order I was not in case to obey it being scarse able to write or read We should learn by every fit of sicknesse the greatnesse of Gods Majesty and our frailtie We live in sickly times and You are collecting many wholsome and Medicinable ingredients onely take heed that you do not mistake one Herbe for another it is easily done and whilest You are but making Essayes it may be easily rectified Be pleased to consider that the Antidote must be made according to the Dispensatory the prescription of the great Physician of Souls in his saving Gospel that the blessing of Christ may be upon it and it may prove a soveraign Antidote for the preventing as well as removing of Church-offences Jesus Christ hath not entrusted any State to make new Institutions or create new offices in his Church There are several forms of Civill government in severall Christian States but there should be the same Church-offices and for substance the same Church-government in every Christian State though that government cannot be so peaceably exercised in some places as in other There is so much equity and prudence in Evangelical rules and Institutions that they ought to be observed in all Christian States and Common-weals thoroughout the world Those orders which Christ hath sent us by his Apostles must be obeyed there can be no exception against them there must be no Prohibition of them This is a Rule of Christ that they who walk inordinately and cause divisions contrary to the doctrine of the Gospel must not be admitted into society with the Saints I need not insist upon other rules Our Saviour did injoyn his Apostles to teach Christians to observe all things he commanded Matth. 28. 20. Now St. Paul did not onely teach Timotâ—y to ordain Elders in every City Tit. 1. 5. but Paul and Barnabas ordained Elders in every Church Act. 14. 23. And when St. Paul spoke of his departing out of the world and seeing their faces no more to whom he had preached he recommended the oversight or government of the Church to Elders assuring them that the holy Ghost had made them overseers over the Church Act. 20. 1â— 25 28 29. and therefore it is easie to conclude that the Elders were Jure Divino by the will and appointment of Jesus Christ to succeed the Apostles in the ordinary government of the Church and Christ promised to be with the Apostles and their successours not for two or three hundred yeers onely till some Magistrates did turn Christians but even to the end of the world and the holy Ghost seals up the promise with Amen Matth. 28. 20. If then there be ten thousand Churches in England there should be ten thousand Elderships but the government by these Elders is not Arbitrary all the Censures which they passe must be in some sort Evangelicall because agreeable to the Word of Christ for the Elders are not to govern in their own name or in the name of the Magistrate no nor in the name of the people but in the name of Jesus Christ from whom they do immediately receive their power and authority and therefore are to receive their orders and directions from the Gospel of Christ The Christian Magistrate ought to protect the Elders that they may peaceably exercise that Church-power which is committed to them by Jesus Christ for the Christian Magistrate doth owe a spirituall subjection to all the ordinances of Jesus Christ Erastus himself confesses that the Magistrate in ordering of sacred things must not depart one hairs breadth from the Word of God p. 161. 162. li. 3. Confirm Thes. It will be very dangerous for a Magistrate to do any thing of his own head about Church affairs and it will be as dangerous for Ministers to complement in this weighty point all the power that a Magistrate hath setled upon him in Rom. 13. is setled on him as he is a Minister of God and therefore they who teach Magistrates to despise the Authority of Ministers because they are but Ministers of God teach the Magistrates to despise their own authority Officers of Christs instituting and powers of Gods ordaining must agree together and uphold one another or else both will be vilified Ministers must not usurp a civil power nor Magistrates lay claim to any Spiritual power properly so called if a man go about to thrust two swords into one scabberd let him take heed he doth not split the scabberd and cut his fingers Mr. Robinson and those of his mind say that if the Magistrate be a Church-officer he must be called to his office and may be deposed from it by the Church and and if the Magistrate be a ruling Elder he is inferior to teaching Elders and deserves lesse honour according to that order 1 Tim. 5. 17. In his Iustificat of Separat p. 216. if the Magistrate say others chalenge a Church-power and deny himself to be a Church-officer then we have a good Argument for Popular government because there is a Churchâ—power in some that are not Church officers and none can be entitled to Church-power but by a Church office or by Church-membership and if by the latter then say they Every member hath as much power as the Magistrate who knows not what the Anabaptists say upon this point The Church of Scotland hath declared their judgement and they who plead for a Congregationall government have expressed themselves after this manner The Governors of the Church have not their power from the members of the Church but from Christ they are invested with the power of Iesus Christ they
exercise his power and do act in his name and not in the name of the Church saith Mr. Burroughs in his â—ren p. 50. And for my part I shall readily grant that these Officers ought to transact all things which concern the consciences of the people in such a convincing way as may best tend to Common edification and satisfaction Church ordinances are to be dispensed by the Church that is by the Elders with consent of the people saith Mr. Rutherford in his late book p. 398. We should quickly think of some expedients for an happy agreement if You would be pleased to free us from the much feared Commissioners Church power must needs be acknowledged to have the proper notion and character of Authority in the Elders to which the multitude ought by a command from Christ to be subject and obedient as to an ordinance to guide them in their consent and therfore in the sentence of the Elders the ultimate for mall ministeriall act of binding or loosing should consist Christ hath placed a Rule and Authority in these officers over the â—est of the congregation not directing only but binding See the Epistle to Mr. â—ottons book of the Keyes When these officers gathered in Christs name do passe a right judgement upon hereticall congregations or persons declaring them to be such as have no communion with any of the Churches of Christ those hereticall persons or Churches are put out of the kingdom of Christ and consequently put under the power of Satan Heart divisions p. 44. The Rule urged by many is this Nemini fit injuria cui praeponitur Christus we prefer the Authority of Christ above all authoritie of men or societies of men King Parliament people must subject themselves to Iesus Christ None must plead priviledge to live scandalously though Peers of the Realm The Tigurine Divines are accounted most favourable or rather remisse in this point but Guather in his Epistle to Ionvill saith Excommunicatio legibus nostris praecipitur quâ a tribuum Societate publicorum pascuorum usu fructu excluduntur qui contemptis admonitionibus tam publicis quam privatis aliter vivunt quam homines deceat Christianos and Bullinger in his Epistle to Mr. Dathen speaks for them all and saith That if Noble men amongst them were taken in the act of uncleannesse they were publickly degraded Solemus maechos {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} deprehensos honore trabeâ exutos publicè dedâ—corare And Erastus saith that they who do pertinaciously violate Gods commands may be put to death Confirmat Thes. p. 337. You see that Erastus did not encourage pertinacious offenders They that desire such a monstrous kind of liberty as to live as they list and be accountable to none whatsoever they hold or do are not onely unworthy of Christian but Humane society saith Mr. Burroughes Heart-divisions p. 166. 177. You see what a generall severity is expressed by all that desire any true Reformation though they be men of different perswasions In the judgement of the Assembly None are fit to be admitted to the Sacrament who do usually neglect to pray in and with their families or to instruct them in those principles of Religion the ignorance of which is sufficient cause to debar any one from the Sacrament Be pleased then to take these things into your most retired thoughts and doubt not but the godly Ministers and people of this Kingdom will stick close to you for promoting of a thorough-reformation onely let me intreat you that when bloody Delinquents come to compound 3. things may be excepted 1. That their composition may not authorise them to communicate at the Lords Table with those friends of yours whose fathers brothers c they have slain with wicked hands have not as yet given any publick testimony of their repentance 2. That they may not deprive any Parish of a powerfull Ministry by denying sufficient maintenance to the Minister that they may raise their Fine or a good part of it out of the Impropriations which come into their hand upon their composition 3. That they may not make themselves whole by oppressing and racking those poore Tenants of theirs or their widows or orphans who have been faithfull to You and spent their estates or lost their lives in your Service Help the honest Tenants to an easie composition with their Malignant Landlords If I did not Honour You I would not be thus plain with You I leave it to your wisdom to draw conclusions from all for the putting of your own Order in execution for suspending all that are scandalous sinners from the Sacrament though the sins which they be guilty of be not yet enumerated let all be fairly interpreted as it is humbly presented by him who desires Your perfection Francis Cheynell A SERMON Preached to the Honourable House of COMMONS March 25. 1646. GEN 18. 19. For I know him that he will command his children and his houshold after him and they shall keepe the way of Jehovah to doe Justice and Judgement that the Lord may bring upon Abraham that which he hath spoken of him BE pleased to consider the Forme and Matter of the Text If you looke upon the Forme the Rationall Particle For points backward and shewes you that the Words containe a Reason why God did acquaint Abraham with his Intention concerning Sodom Abraham had the honor to be taken into Covenant with the God of Heaven nay to be stiled the Friend of God and God deales with him as a friend he communicates certain secrets Arcana Imperii to him makes him in some particulars of his Privy-Councell for he imparts to him his great Designe upon wicked Sodom in a kinde of familiar and loving way What saith God shall I conceale this Secret from my Friend Abraham blessed Abraham in whose Seed all the Nations of the Earth shall be blessed I know him and love him well and know that he will make a good use of it For I know him that he will command c. Secondly If you looke upon the matter of the Text it is in one word Abrahams Testimoniall subscribed by God himselfe a Divine Testimoniâ—ll indeed which did not onely certifie what Abraham was for the present but what he should be for the future This is the Testimoniall of a God First for the present God beares witnesse to the integrity of Abraham I know him saith the Lord I know his judgement I know his heart I am well acquainted with the frame of his spirit the inclination of his will and the bent of his affections Secondly For the future God foretels First VVhat Abraham would doe for God he would endeavour to bring all that were under his Command to be at Gods Command Secondly VVhat God would doe for Abraham namely Fulfill his Promise Keepe his Word From the Forme of the Words as they yeeld a reason VVhy God did communicate this Secret to Abraham I raise this
their hearts wils consciences to the Will and Pleasure of Jehovah the mighty God the great Creatour the high Possessour and glorious Commander both of Heaven and Earth Secondly His Prudence he laide no unnecessary burthen upon them his Commands were not a Cabala of his owne Invention God did first catechise Abraham and then Abraham was the Doctor of his family and catechised his houshold there is no doubt but he did advise his houshold in Prudentials but he did command them in Points of Faith and Worship to walke in the way of Jehovah It is the most imprudent thing in the world not to distinguish betweene Prudentials and Articles of Religion Articles of Faith Thirdly His Love to the pretious soules of his children servants slaves O happy thrice happy slaves who by the Care and Instruction of a godly Master were brought home to God and made the free-men of the great Jehovah Fourthly His Diligence It was no easie matter to instruct children and bond-slaves with line upon line and precept upon precept Fifthly His Faithfulnesse For all his Commands were Regular Abraham kept close to the rule and therefore neither sonne nor servant could pretend Liberty of Conscience to depart from that Rule which Jehovah who gives Lawes to the Conscience had commanded them to set up for a Rule in their very Conscience No man can grant a licence or give liberty to depart from the Rule for that were to grant an Irregular Liberty an Vnconscionable Liberty Liberty is a Priviledge Irregularity a Sin and no man hath a Priveledge to sinne Observe the Command in the text it is To keepe the way of Jehovah to dâ—e Justice and Judgement It is the Scripture phrase to expresse Religion under the Notion of a way to teach men to make a constant progresse in Religion By way is meant the way of Faith Worship and Obedience Acts 18. 25 26. Luke 1. 6. Nay the way of inward worship as well as the parts of outward worship Deut. 10. 12. Enoch and Noah walked with God Gen. 5. 22. 24. Gen. 6. 9. It is not meant of obedience onely but of Faith I must not be a Selfe-mover I must not be my owne Rule my owne way or my owne righteousnesse Christ is Jehovah my way and as I have received Christ so I must walke in him and by the grace of Christ I must walke in those good workes which God hath prepared that I might walke in not in the way of the old world the way of Cain the way of Balam any wicked way Divers learned men conceive that Abraham did catechise his houshold in these weighty points Concerning God Creation Providence Concerning the innocency and happinesse of man in his first estate Concerning the Fall Sinne and misery of man Our losse and corruption by the Fall Our danger if we continue in that corrupt estate I change the persons that I may speake to you and my selfe Others there are that adde many more necessary points concerning the Law of nature the Immortality of the soule but the Mortality of the body the Day of Judgement Eternall life and Eternall death And O that we would consider that our soules must certainely have an everlalasting Being either in glory or in torments That we may in this our day consider those things which belong to our everlasting Peace least hereafter they be hid from our eyes But it is out of question that Abraham did communicate many other pretious and saving truths to his beloved family Concerning the rich mercy and free grace of God Concerning salvation by faith in the promised seede Concerning Prayer Vowes Sacrifices the Covenant of Grace and Circumcision the Seale of the Covenant Moreover the Commands of Abraham were not onely Regular but Practicall Commands he did not onely command them to know the way of Jehovah but to walke in it nor were they onely to talke of Judgement and Justice but to dâ—e it Judgement and Justice are here taken in a strict and practicall notion the 22. Chapter of Jeremiah from the thirteenth to the twentieth verse is an excellent Comment upon my text Jehoiakim the sonne of Josiah and King of Judah was buried with the buriall of an Asse because he did not learne of his Father to doe Judgement and Justice ver. 15. and to judge the cause of the poore and needy ver. 16. If the greatest of men remaine unjust they will have no blessing upon them all their life no honour at their death I shall not so much as examine whether those precepts which some say were delivered to the sonnes of Noah were not onely pressed upon Abrahams family but upon all those that were thought worthy of humane society by this little that hath beene saide it is cleare and evident that Abraham did not goe about to set up himselfe but to set up God in his family by a kinde of Theocracy the best of Goverments But the Jesuites tell us that Abraham had no written Catechisme to communicate to his Posterity and therefore they conceive that they may vent their unwritten lyes upon the Credit of some doating Pope Our answer is briefe The Scriptures have beene necessary * ever since it pleased God to expresse his minde in writing and will be so even to the end of the world We must not expect such unwritten Revelations as were vouchsafed to Abraham because the whole Counsell of God his Royall Will and Pleasure doe now stand upon record as his perfect Law full Testimony Compleate and Supreme Testament nothing is to be added to it or taken from it To say the Scriptures are not perfect is not to dispute but blaspheme and if the Scriptures were not perfect it is for certaine that they could never be perfected by humane traditions which are so full of imperfection A Synod is a solemne Ordinance of Jesus Christ and I looke upon that Counsell Acts 15. not onely as a Precedent but as a Warrant for the Examination of matters of Fact as well as Doctrines of Faith And such a determination of both as doth not onely direct but oblige severall Congregations to doe their duty by vertue of that Ministeriall Authority which is stamped upon such a Synod or Counsell by an Ordinance of Jesus Christ And yet unlesse it were in that Counsell Acts 15. the Church did for about three hundred yeares together convince and condemne Heretiques by scripture before any generall Councels were gathered or the Popes throne erected I have beene at paines to remove a great deale of rubbish that lay in my way but now I shall beginne to build 1. Governours of families are Gods Deputies they must command for God and give an account to him all the power that any man can challenge in his family as an Husband Father Master is a subordinate and limited power not an Independent or Absolute power for we must testifie our dependance upon God and