or her pleasure openly expound and preach the Gospel that it was no lawfull for a Minister to have humane learning or that it was unlâ—wfâ—ll to hear such that it was and would be unlawful for Ministers to prepare themselves to preach by study that it was unlawful for a Gospel-Minister not to have some handy Trade and work in a Mechanick way for his living Ought they not since it was known to have been long used by Gods people before the Law and by his people after the Law to have told that to receive Tythes now was to deny that Christ was come in the flesh why was it not told us that the whole â—â—sterity of man whether of Heathens or Christians during their Infancy are pure and holy there being no Originall sin why did not that wise Master builder lay his foundation aright and show us that to enter any into thâ— Church by Baptism without declaration of Faith and Repentance though born of holy parents was a sin and also if any such thing were done in the name of the holy Trinity wherein consists the essence of Baptisme with the application of the spirit which is not hindred by Infancy yet that they ought to be baptized again Why did they not inform the Church that though God was pleased to receive the Children of the Jews so far into his favour as to give them the outward sign of his Covenant with the Fathers viz. by circumcision yet would not have the Children of Christians to receive the outward sign of his Covenant with their Fathers viz. by Baptism Why did they not inform us that there were none baptized nor none should account themselves baptized except they were plunged or dipped in a River And that any member of the Church might do that why did he not tell us that it was and would be a sin for one to teach his child to say the Lords Prayer or call God father since they had no faith in Christ Why do they not shew us that to be in a place hearing his word with those that were not all holy was a great sin before God and that there should be a parity in the Church of God That no civill Magistrate hath any power at all to be command any thing to be done in the Church of God and that no Christian ought to pray in a set form and therefore that the Lords prayer was not to be used yea was as abominable unto God as Swines flesh unto a Jew as I have read some of them do however we know it is disused by them all Why was it not told us that to receive the Sacrament of the Lords Supper was either a vain thing or an indifferent thing or to eat it with unholy persons a sinful thing and also that any one that had gifts might administer the same or that the profit of the Sacraments depended upon the goodness or holynesse of him that gave it or did administer them These with a thousand more are the Principles that our Hereticks walke and teach by and if they be true doctrine how long hath the Church been without truth and in matters of greatest concernment as Preaching the word and Sacraments Why did not the Apostles once at least encourage Christians to persevere in Holiness upon the account of Christs comming personally to Reign upon Earth and why would they not tell that it was a decent holy seemly thing to hear a woman Preach It seems strange that neither by word nor by Epistle this was made known that any man might assume the office of the Ministry unto himself though he were not outwardly called as was Aaron why would they not tell us that Ordination was but a toy and was not to continue longer then themselves But what am I doing If these be true Churches and this Doctrine true Gospel the Apostles have been faithlesse and unjust I speak it trembling for no such thing did they ever teach but the contrary we finde them often times in the Scripture handling those very points and laies down contrary conclusions particularly Heb. 5.4 speaking of Priest-hood in generall and of Christs in particular who is the high Priest of the Gospel saies no man taketh this honour to himself but he that is called as was Aaron And that Aaron had an outward call for that Office and was deputed and set apart for that function in a publick way is clear from Ex. 29. and Levit. 9. Rom. 5.12 where the Apostle handling the infectious nature of sin maintains That by one man sin entered into the World and death by sin and so death passed upon all men for that all had sinned viz. by the sin of that one man I can find here no exception of Infants which if true doctrine the wisedome of God would have discovered in such an apt and proper place And truly that Infants should dye having no sin since death is the wages of sin Rom. 6 23. is a Doctrine that either charges God with unjustice or St. Paul with a falshood or at least a grosse mistake Of Baptizing of Infants we shall speak in it's own place and touching receiving the Sacrament of the Lords Supper with a mixed Congregation in its propper season and of Dipping when we come to the Font. Touching the peoples Ordination let the Scripture be produced that gives the people power for to set apart a Lay or Mechanick or any person and to constitute him a Church-Officer in the least Let the Scripture be produced that gives a power to a multitude so to do or that approves of a mans assuming to himself the power ministerially to teach Baptize give the Sacrament of the Lords Supper show or produce me that Scripture that gives authority to a Lay-man such a one we count him that is not Ordained by an Ecclesiastick person according to Apostolicall Tradition to bind or lose to cast out of the Church by judicial Excommunication or â—o receive in by authoritative absolution I say again let any of our â—ereticks produce me that Scripture show that text and I here promise them to renounce my Ordination forsake my calling and deny my Baptisme For I am not ignorant that the whole stream of the Scripture goes smoothly in another Channel If these or any of these be Churches then the candle hath never been upon a candlestick the City hath never been upon a hil Kings have never been her Nursing Fathers nor Queens her nursing Mothers except Iohn Buckhold alias Iohn of Layden with his fifteen Wives which Iohn being a Botcherly Taylour was by a mad crew of Anabaptists despisers and otherwise opposers of all government appointed King at Munster in Germany An 1534. where wearing Royall Robes of Embroidered work Spurs of gold Scabbards of gold and two Crowns of gold he had his Chancellours Cup-beares Carvers one holding up the holy Bible and another a naked Sword the handle whereof glistered with gold and pretious stones went before his Botcherly Majesty
constituted these extraordinary calls are no warrant for men in our dayes to assume that office for Christ now and afterwards more plainly appoints them to give power to others for the execution of those things having made it an Ordinance and from them and by them to continue to the end of the world And now as these people have constituted themselves a Church and have in that notion by man or woman received the Ordinances of the Church cast out and took in in the times of a Church long agoe constituted we pronounce them to be no Churches but nurseryes of Faction and prusumptuous Boasters That they are no Churches we shall endeavour to prove so clearly as we hope any indifferent or unprejudiced reader will not long halt between two opinions They appear to be no Churches For 1. They have no Bishops Preists Ministers or Teachers call them what they please deriving their authority from the Apostles of Christ. The Apostles were the masters of our Israel ordained by Christ to preach the Gospel to all Nations and where they Taught they Ordained and appointed Ministers for the Ruling and Governing of that Church and gave them power also to Ordaine others For this cause saies Paul to Titus I left the in Crete the same place now called Candy that thou shouldest set in order things that art wanting and ordain Elders in every City as I had appointed Tit. 1.5 The word Elder in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyters or Priests he must ordain Priests he cals them Bishops v. 7. Titus was therefore left in Crete to Ordain Bishops or Priests in every City that the Gospel might be purely taught and the Sacraments administred Thus holy Polycarpus Saint Iohn's Disciple was placed by him in the Church of Smyrna Ignatius that had his name given ab igne charitatis he was also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as being born of God was the second Bishop of Antioch next Peter For Peter ruled that Church 7. years and afterwards came to Rome An. Christ. 71. The succession of Bishops I would have none offended at the word suppose what other name they will only this is the antient Word from Peter or any other Apostle was a certain sign of a true call into Holy Orders among the Antients Let us suppose a man Ordained by the present Bishop of Canterbury and let it be inquired what power he had to do it he shews it from Abbot Whitgift and so upward for a thousand Years the Records of that Sea being known until you come to Augustin the first Bishop of Canterbury Then ask who gave him power to Ordain for that Office he names you Gregory a holy Catholick Bishop Rome not yet being Antichrist servus Serverum Dei as he called himself He again was Ordained by Pelagius he by Benedictus he by Iohn he by Pelagius the First he by Vigilius he by Sylverius he by Argapetus Anno Christi 535. and so upward for 400. years or more until you come to Alexander the great An. Chr. 121. He was Ordained by Evaristus he by Anacletus he by Clemens he by Cletus he by Linus and he by Saint Peter the Apostle of our Lord the First Bishop of Rome who after he hâ—d ruled the Church of Antioch 7. year in which City the Apostles and Disciples were first called Christians Acts 11.26 came An. 67 in the 14. Year of Nero the Emperours Reign to Rome by whom he was crucified with his head downwards and all the Bishops after him until Elutherius were put to death by Heathen Emperours for he was the first of 13 Bishops that dyed a naturall death It is said of him Est Primus Episcopâ—rum Româ—norum qui non perjit morte violenta By this Bishop Lucius who Reigned in England Anno Christi 180. had some knowledge of the faith and Doctrine of the Gospel Bring this succession down again from Peter to Linus from him to Cletus from him to Clemens and so down for 400 years to Gregory who sending Augustin into England set up his Bishops seat first at Dover then removed it as the Gospel prospered unto London whence he was removed to Canterbury where his continued succession remains unto this day In all those places he taught the Gospel and Ordained Priests or Ministers and gave them power to Ordain others Planted Teachers in Winchester York Carlisle and from these again as from fountains came the Authority of Ordination to water other dry parts of the Nation about them and so from age to age was it delivered untill it came upon the Authours head by unquestionable Authority Now let us ask one of these Mechanicks By whom were you constituted and appointed a Church-Officer to exercise the power of the Keys if you say from Christ we deny it for he Ordained none but his Disciples if from his Disciples show or produce your Warrant for Ordination was given to them and by their hands given to others that the succession might be preserved unto the end of the World So Saint Iames the Apostle sate Bishop in the Church of Ierusalem Evodius was Bishop of Antioch next Peter next to him Ignatius and to Theophilus and downward If we had the Register of the Church of Crete in which place Titus was set to Ordain Elders in every City and then ask one By whom were you appointed to dispence the Word and Sacrament and exercise the power of the Keys by such a one he by him and he by him and so you should fal on Titus himself And Timothy who was Ordained by the same Apostle the First Bishop of the Church of Ephesus had a charge in the Epistle sent unto him to commit the Doctrine to faithful men that they might be able to teach others 2. Tim. 2.2 Which Commitment is by laying on of hands that being the Ceremony for translating the power viz. the Authoritative of Teaching from one person to another as afterwards shall be discovered which Commitment Timothy must not be too rash in but weigh and examine what manner of man he is 1 Tim. 5.22 For a Bishop must be blamelesse sober apt to teach 1 Tim. 3.2 Or if it be a Deacon that Tim. so Ordain the lowest authoritative Office in the Church he must be grave 1 Tim. 3.8 Which Office of Deacon-ship if they use well they may be through their faith in God receive a higher Office called a purchasing to themselves a good degree 1 Tim 3.13 Which may truly bear this construction that good degree though a low one shall make them esteemed of God and esteemed so wel of his Church as to make him a Presbyter or a Bishop for that that Office was made a step to that of the Priest-hood is clear both in gospell and Church-History A Deaconship being only a Probationers place for it and according as the Church gave them a Benegessit for the one they received the degree of the other But what authority had Timothy to
the doctrine of Christ and appointed a way for the publishing of that viz. by Ordination were known not to be Catholical As the Church grew by her continued succession of Teachers she found Heresies to grow by her side and by casting her eye back by succession she found them to be no Teachers and finding by Tradition no such Doctrine taught by the Apostles as those men held out still as they appeared condemned them as heretical having no Disciple for the Author of their Doctrine taught nor no Apostolick man whom they did succeed as Teachers The Church usually spoke to those upstarts in appearing in this or the like language Quando unde venistis quid in meo agitis non mei shew when and whence you came what make you here since you are none of my Sons none of my Teachers knows you no such Doctrine hath been taught them by the Apostles who put them in their places and Offices Polycarpus was placed Bishop in the Church of Smyrna by S. Iohn unto whom no such Doctrine was taught as is by you Valentinians and Anabaptists Linus was made Bishop by Peter of the City of Rome who was taught no such Doctrine as you Novatians Arrians and Quakers do teach and from them downward in a right moral succession they were found but starcups by the way side God suffering in every Age some Heresie to grow whereby the faith and stedfastness of the Saints might be known and tried This Succession was one thing amongst many that kept S. Augustine in the bosome of the Catholick Church Multa saith he in Ecclesiae gremio me justissime tenent The succession of Priests from S. Peter's Chair keeps me of right in the Church Tenet Catholic ae nomen For whereas all Hereticks would be called Catholicks yet if they be demanded by a stranger where the Catholick Church is at which they meet that is where is that Catholick Church that teacheth as you do and where had it beginning they having neither Doctrine nor Teacher of hers all being upstarts there is none that dare undertake to do that In a word Catholick Ministers in all Ages could shew the very Places Chairs wherein there was not onely a moral succession in purity of Faith and Doctrine but a local Succession of Priests or Ministers from the Apostles themselves who were immediately called by Christ as the Church was in constituting and by him directed to be given to others by them as they did and enjoyned those to give it to others as in the Epistles of Timothy and Titus and so to keep it in the Church constituted until the end of the World He himself not once offering to alter that estâ—blished Rule as in the case of Saul though he was furnished with all inward Graces and naturâ—l Abilities for the Work yet he must have an external Call by Ordination and those seven men that were of good report full of the holy Ghost and of wisdom Acts 7.3 could not or did not exercise the Offices of Deacons the lowest Offices of the Church and therefore by our upstart-Preachers never medled withal without Ordination or Imposition of Hands Now Reader weigh but with indifferent judgement the above-named Succession and let me ask thee if any Mechanick Tradesman or every Lâ—y-person ought or should assume to themselves the Power of exercising in an authoritative way any Office in the Church in the least degree of it without this external Call of Ordination now the Church is constituted that way Or ought they to receive that power from the People For from the beginning the Church had never such power given to her Ordination is an act of Authority and the power of ruling was never in the People but in her Officers Every one or any two or three gathered had no power to constitute Elders but Timothy onely and such as were deputed by him Ought then according to the Scriptures any of our Hereticks to be looked upon as Gospel-Ministâ—rs not having this Gospel-call Or ought he so to look upon himself because of his Holiness Parts Abilities Graces Gifts doth he finde the Spirit prompt him call him furnish him with whatever belongs to that Office in an inward way and the Spirit to assist him at all times in an eminent way so had Saul so had the seven Deacons yet they must be ordained and by those that had the power given unto them from Church-Officers of an Apostolical nature viz. by Ordination And though some few Members of the Church should out of their over-much zeal choose one to be a Teacher to them to be râ—led guided taught and instructed yet this can never give them authority to dispense the Sacraments or exercise the Keys or make him to be owned as a constituted Minister no more than when two or three give up themselves to be advised ruled commanded by another man which their so doing makes him not a Constable Judge or Justice in respect the power of making such Officers was not given at all to them So here though their rash zeal will have a Lay-person to teach them yet they ought not to own him nor he to esteem himself as a Church-officer since Ordination makes onely that which the People had never in their power and therefore cannot give that Office unto any When Christ was taking his leave of his Apostles and going to the Father Matth. 28.20 he promised to be with them to the end of the world Now Peter and Thomas and the rest being dead it cannot be personally understood of the Apostles but successively in their followers and they were to teach whatever Christ commanded But the Apostles never taught such Doctrine to their immediate Successors as our Hereticks teach now particularly this That people might ordain or that men by reason of their Gifts or Graces might assume to themselves the authoritative Act of reaching binding and loosing nay of exercising a Deacons Office which is the lowest which I cannot remember any of our Hereticks to go about once to touch though it be the passage to the oâ—her Offices of the Church by Apostolical Constitution but jumps immediately from the Shop into the Pulpit by his Gifts judging himself sufficiently qualified and because of the peoples call sufficiently ordained for such an Office unto whom that power was never given Neither do I envie any mans gifts would all the Lords People were Prophets let these men shew me their Succeâ—sion and let me perish if I give them not the right hand of fellowship And seeing they give out themselves for lawfull constituted Teachers in the Church as Paul as Timothy as Titus or as the seven Deacons give me leave to ask them how they came in and how they got thâ—t power if they came not in by this door they must pass for thieves and robbers and therefore no Teachers and those people that ordain them for rebels and traytors for setting up Governors and appointing Officers in another way than he
is himself and his Cardinals saies it a poor bolster God knows for a man to place his rest his confidence his assurance the unchangable estate of his eternal soul upon And why must I believe it because they say it Because they cannot erre and why must I believe they cannot erre because they say so thus may they impose upon mens consciences the very doctrine of Devils as they do 1 Tim. 4.12 3 4. and the poor people are taught that they must believe that oâ— herwise they are no members of the Church out of which indeed there is no Salvation or of Christ though no Scripture be brought in the least to confirm it 2. We were not baptized in the name of the Church this argument Paul brings against the divisions of the Corinthians 1 Cor. 11.3 there were some that would stick to the Doctrine of Paul some hold to that of Cephas what sayes he was Paul Crucified for you or were you baptized in the name of Paul that you should suppose to be saved by me we were baptized in the name of the Triun God and we expect only and we believe throughly to be saved by him alone without the aid of men or Angels for if an Angel should come down and perswade us or teach to us a necessity of believing in him without or against the Scripture as frequently Rome doth he were to be accursed I say again he were to be accursed 1 Gal. 9. 3. The Catholick Church calls upon her members not to do that and good reason too the Son of God would not though he might urge his own authority plead for a beliefe but upon a Scripture account Iohn 5.39 and Paul desires to be followed no further than he follows Christ 1 Cor. 11.1 and those Bereans are made noble for searching the Scriptures whether the things that were spoken by Paul were true or no Acts 17 11. And we have a charge given us to hear the Son the same teacheth the reformed Churches as of France Art 2. Belg. Art 7. Art 20. of the Church of England Art 1. of the Church of Bohem In which Article there are two reasons given for this truth 1. because the Scriptures were inspired and taught by the holy Ghost confirmed by heavenly testimonies which spirit discovers to men how it ought to be understood for Prophecie came not in old time by the will of man but holy men spake as they were moved by the holy Ghost 2 Pet. 1. ult Besides the Lord himself saieth Search the Scriptures And again Ye are deceived not knowing the Scriptures c. 2 Because that is a true and sure testimony and a clear proof of Gods favourable good-will which he hath revealed concerning himself such things as are necessary to doctrine to discipline and government of the holy Church are all fully and absolutely so comprehended then which no Angel can bring any thing more certain and if he should he ought not to be believed For which cause saies that confession in our Churches the Scriptures are rehearsed to the hearers in the vulgar tongue and especially according to the ancient custome of the Church those portions of the Gospel in Scripture which are wont to be read on solemn daies out of the Evangelists and Apostles writings and are usually called the Epistles and Gospels The whole stream of the confessions of reformed Churches runs against Rome in this 4. Our Creed which is the rule of things to be believed as the ten Commandements are of things to be done and the Lords Prayer of things to be asked calls upon him that reads it or hears it to believe only in God the Father and in God the Son and in God the holy Ghost and not to believe in but to believe the Catholick Church i e to be perswaded that there ever was is and shall to the end of the world be a company of men Elected and called unto life by which confession we acknowledge our selves one of them Now to believe in the Church were to set her in as high dignity to rule over the consciences of men as Christ himself or any other person in the Trinity which were a giving his glory to another 5. Men should by this never be assured of their Salvation nor of their good estare it might be necessary for thy Salvation to do that this day which might not be done if I would be saved the next for as the Rulers of the Church uttered their judgments upon the light of reason I must judge my self in a happy or in a forlorn condition which is contrary to that Catholick doctrine Make your calling and Election sure 2 Pet. 1.10 which could never be done did it lye upon the fine flourishes of an Oratour or distinction of a Canonist sitting in counsell And indeed this may be one cause why the Church of Rome denies the possibility of a firm assurance of future glory contrary to the text above named 5. There are but four false religions in the world Heathnism Turcism Judaisme and Papism the Heathen possibly may reason the case for his religion against an Opponent though perhaps as soundly as Cyrus reasoned with Daniel concerning the dignity of Bel Thinkest thou not â—hat Bel is a living God said the King seest thou not how much he eateth and drinketh every day The Jew he will direct thee to the Scriptures see and try if his religion be not according to that most sure word of Prophesie The Turk is stubborn and it is death to dispute or search the truth for the confirming of the faith in the matters of the Alchoran The same it is with the Papist the bell will ring and candle will be put out and the book opened if the authority of the Bishop of Rome be once questioned though in matters of faith Let the Turk and Romanist therefore go together give me that religion that may be tryed and hold out in tryal yet let the Romanist remember that as Mahomet said he found the hand of God seven times colder than ice he may find it seventy times hotter than Purgatory for either adding or taking from the word of God and imposing any thing upon the people as necessary to be done in point of Salvation Illi ergo potius parendum monenti ut omnia exploremus quod bonum est retineamus quoe certe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instituti non potest nisi ad manum sit Lydius ille Scripiucarum lapis cujus ope aurea ab aereis humana á Divines internoscantur Notwithstanding that the restimony of the Church is not to be taken singly in matters of faith yet the testimony of the Church is of great weight and concernmnst in matters of fact For 1 it may prepare our hearts and move them to believe the thing the surer that the Church hath affirmed This made King Charles the first of glorious memory strongly to assert that what could not be proved by the word of God to be unlawfull
the practise of the Church was warrant enough for him to follow and obey that custome whatsoever it were and to think it good and that he would believe that the Apostles Creed was made by them such reverence I bear to the Churche tradition they are his Majesties own words untill other Authors should be certainly found out and 2. it is of all humane testimonies the greatest in respect of the Wisdome Gravity Learning Prudence Godliness of those men that lived about the first centuries and were Governours in the Church of Christ but no waies is their authority to be taken or ought to be taken as the ground of a mansfaith and assurance since it is but the testimony of men Quest. 2. Whether the Church hath power to ordain ceremonies upon her members that are not ordained by God For the cleering up of this Question wee shall premise 1. That the Church hath no power to impose any ceremonies that are in their nature impious Exe. 20.18 nor 2ly such as may cumber men and hinder them in the cheerefull execution of the essentiall parts of worship like the Jewish constitutions there is a rule against that Luke 11.46 But if the rulers of a Church impose Ceremonies which are not contradictory to the Canon of faith or rule of the Word they have a power that will defend them in their so doing and no private person in the least ought to speak against the execution of that power In generall what ever may tend or what ever in their judgements will tend 1. To the edification of the Church 1 Cor. 14.26 there is a power given to put that in Execution Let all things be done to edifying Or 2. whatever in their judgements may be comely in the Church they have a Power to put that in execution 1 Cor. 11.13 Iudge in your selves Is it comely that a Woman pray unto God uncovered By this Text whatever is by the Officers judged to be uncomely may be removed and whatever is comely in their judgements by this power may be enjoyned in to the Church Or 3. What may in their judgements be orderly or make for an uniformity they have a power to put that in execution 1 Cor. 14.40 Let all things be done decently and in order Now that ceremonies of this nature may be imposed by Church officers upon her members and that lawfully and religiously may be proved in particular by these following Arguments 1. From the Apostles practice in the Church who besides other things as the changing of times and places for their assembling together and touching the administration of the Lords Supper sometimes at midnight and then at daytime we find in particular that Paul injoyned that in the Church women should be covered 1 Cor. 11.6 Which one might think a ceremony that might have been forborn And indeed in imposing of it the Apostle is not authoritative but persuaâ—ive He leaves it to the Officers themselves and to their own judgements A ceremony possibly that gave as great offence to some coy and fine Dames as c. And so be appointed a known Tongue in the Congregation if he had been in England he would have found some to have told him that he took away their Gospell liberty in the time when strange tongues were not an unusuall gift Now from this very action we may conclude the truth of that position now under defence for by the prohibition of the one it should seem to be practised and by enjoyning the other it should seem to be neglected The former might seem a needlesse ceremony what matter were it whether women are covered or no the other might be thought in some sence hurtfull that they might not speak with those tongues which God by his Spirit that bloweth where and when it listeth did furnish them withall in the Church but the Apostles had power and they give the Officers of the Church power to rectifie that errour or in any other that in their judgments should have a tendency to the robbing of the Church of that order that ought to be in it But further 2. From the Apostles Counsells and warnings to the Officers of the Church There are generall precepts given to the Officers of the Churches which are gravidated with this power and demonstrates that they have a commission to impose such ceremonies as they shall think fit for the good of that Church whereof they are Governours Saint Paul not knowing what should befall him at Ierusalem whether he was going from Miletus sent for the Elders of the Church of Ephesus and charges them when he was gone to take heed to the Flock over which the Holy Ghost had made them Overseers soreseeing that grievous Wolves should enter the flock Act. 20.28 From which precept or caution given by this holy Apostle I may truly argue without offence to any that whatever these Elders thought or in their judgments supposed might tend to the good of their Churches though not particularly commanded in the Word might be injoyned by them and the church of Ephesus was bound to obey them in that particular And a sin that was or would have been in any private person to have murmured grumbled against much lesse oppose the practice of and usage of them So from that precept to the Corinthians 1 Cor. 14.40 Let all things bâ— done in decency and in order we may truly draw the same argument that what time was thought fittest what gesture was thought fittest by them to preach in to pray in to receive Sacraments in or to administer Sacraments in what garments what gestures to give or to receive them in might be imposed on the people of that place by the Church governours through vertue of this generall precept Moreover Paul writing to the church of Philippi with it's Bishops and Deacons Phil. 1.1 Among other directions as Bewarâ— of dogs beware of evill-workers chap. 3.2 comes and desires them chap. 4.8 that whatsoever things are true whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report Think on these things Now here is such an Epitomy of all good works as none are comparable to it It may be called an abstract of the whole Bible and this written to the Bishops and Deacons let none be offended at the name Bishop I mean no body hurt Shall it be understood that this full pithy Exhortation reached only to their own private capacity as Christians and not to their publick as Deacons without question what in their judgements were lovely and of good report if used in the Church might be commanded by those Deacons to the Church by vertue of this precept as Church officers In that Epistle to Titus Paul shews him the end of his leaving him at Crete chap. 1.5 That he should set in order the things that are wanting c. Concerning the Ordination of Elders the Apostle had given him in charge at the first but let Churches be
never so well planted there may be some that will be irregular especially where there are Lyars evill beasts and slow bellies of which sort Crete was full of chap. 1.12 And therefore Titus is further charged that what is wanting that may conduce to the Edification of the Church having a respect to the people they should make such as may curb the veay beastlinesse or irreverence in the House and Worship of God We might insist longer on such Texts but these are sufficient to cause the unprejudiced Christian to consent to the truth that we are now pleading for 3. From the power and practice that was in the Jewish Church touching ceremonies not commanded may we draw arguments for holding the same lawfull in the Christian. Did not David bring in Ceremonies Musicians Qâ—iresters Organists Violers Lutinists with many more into the Worship of God which he had no command nor precept of God and though God had his Prophets Priests Messengers there in and about Davids Court yet never gave he one of them Commission in the least to check David for this his chargeable presumption nor to no King nor to no age after him my Christ himself did never mention it neither do we find any of Gods people scruple at it in his time nor after possibly those sons of Belial that rebelled against his sons might for Rebellion is so â—gly-faced that it never durst appear in the World without a Mask generally it takes that of Religion but seeing God was silent what needed they care We have heard some say that Musick might bee under the Law but nor under the Gospell not that I plead for Musick in the least but using it as a sutable Medium to prove the truth it is now under demonstration ignorantly for it was not under the Law nor mentioned in the Law but a pure invention of Davids own He conjecturing that Musick might tend to the ends before specified From the liberty therefore that was given to the Jewish Tabernacle Synagogue or Temple for we may judge there were after Ceremonies brought in as there occurred necessity or conveniency we may argue the power of the Christian Church even in reference to ceremonies whose liberty is by Christs death more large then theirs in all respects and surely not diminished in this 4. From that Decorum that decent Ceremonies of which still we say the Governours are Judges makes the Ordinance of the Church appear withall Let his soul be bound up in the bundle of life and made higher then the Kings of the Earth who declares that he bears a greater reverence to the Ceremonies of the Church of England by being in those places and seeing those Congregations wherein they were not used or spoken against And indeed Reverent gestures grave Vestments decent and comely Deportments may be compared to that cloathing of Gold with which the Kings daughter is habited Psal. 45.13 making them exceeding beautifull in the eyes and ears of the Beholders and more esteemed of her members and reverenced of all that are partakers 5. It is the Doctrine of all reformed Churches Confes. of the Church of Helve Art 25. of Belg. Art 3â— Ausp Art 15. of France Art 32. of the Church of England Art 20. Church of Bohem. Art 15. with this advice that however such Ceremonies had their beginning whether from Bishops or from Councills or of any other the people were not to care for it nor be disquieted but to use them to good because they are good So the Church of Wittemburge Art 35 holds it lawful to appoint days for to hear and preach Sermons and any other Rites not contrary to Scripture So Sueve Art 14. and withall confesses that they reckon no traditions for mens traditions but such as are condemned in Scripture contrary to the Law of God but for such as agree with Scripture and were ordained for the good of men although they be not expressed in the Scripture yet in that they proceed from the commandment of love which ordereth all things to be done in decency they are worthily to be accounted rather of God then of man and closeth up their Article by showing from Scripture that the more willing a man obeys the civill Laws which are not â—repugnant to Religion the more fully he is enduced with the faiâ—h of Christ. In the mouth of these witnesses let this truth be justifyed And Quae non prosunt singula multa juvant Since my writing this going through the Harmony of confessions and other Authours we find the Church willing to show her own power limiting herself in the eyes of her own people in cases of Ceremony viz. 1. She hath no power to impose any thing contrary to the written Word of God 2. Nor none that are insignificant 3. None that are troublesome 4. Nor with any opinion or thought of necessity as to lay salvation upon them 5. Without all conceits of merit as to deserve Heaven by them 6. Not laying them down as parts of Divine worship 7. Or to conceit that the observance of them will make us the more perfect before God If the Church that imposeth those Ceremonies teach not the necessity of their observance directly or exactly by these arguments she may impose what ceremonies she wil according to the doctrine of most of the Protestant Churches in Christendome yea all of them that have declared their opinions upon that Subject Quest. 3. Whether the Church haâ—h power to compel any irregular Person to her Ordinances For the opening of this Question we must note that when the Church is said to compell it is neither to imprison nor to fine those being altogether out of their Verge and dominion excep you imply that the Church-Officer be likewise in civill authority and exercise Jurisdiction in that capacity or if you consider the civill Officer a Church member and in that sence the Church some way may be said to do it We shall consider the Church-Officer abstractly as no civill Officer but in that capacity that he bears toward the the Church and by compelling we hold out or mean no other thing then the utmost of the Churches power and largest extent and the execution of that highest Act of Justice wherein her Lord and Husband hath invested her to free both him and herself from contempt by which she hath authority to command and to punish those who wilfully absent themselves from her service without such reasons as the Church her self shall be satisfied withal for who ever went to hell without a reason And let none quarrel with the word Compel to omit the Grammer of it which holds out the sence before spoken of we finde in the great Supper Luke 14.6 the Master giving a charge to his servants to call his Guests some excused themselves yea all gave reasons for their absence to flesh and blood satisfactory Then they were to go to the Streets and Lines of the City chief places possibly affording Guests sufficient for
supposes shall be theirs not his For the removing of this obstacle not to follow this man in his long wild Goose chace we must know that the servants are not blamed for the bringing him in that wanted the wedding garment in regard they did but that which their Lord commanded neither did he make any excuse for himself so farre was he from laying the blame upon others that he had nothing to say for his own vindication Who ever compels or forces the Minister or Magistrate to come to the ordinances fear thou God when Christ comes to take a walk in his Garden or among his Candlesticks and he see thee not acting those graces sutable to the Ordinance thou art about thou maiâ—st meet with a curse and not a blessing for the Church will never be blamed but thou mayest be condemned Moreover whereas Conscience by which we shall presume men walk taking no notice at all of Pride Spleen or Stomack is often pretended to justifie their separation we must note that conscience is no sufficient warrant to stop the Church in her Judicial Proceedings From some filth without and from some naughty humour from within men may have their eye-sight quite or near extinguished she knows there are some in her Family whose very consciences are defiled Tit. 1.15 It may anger such to have her look in their eyes and pain them to be turned up against the light of the Sun that she may give them eye-water but all tending to the good of the body the Church goes on with her cure by bringing her diseased Members to those Ordinances that are proper for their distemper Queen Elizabeth of glorious Memory Anno 1561 put forth a Proclamation enjoyning and commanding all Hereticks and particularly Anabaptists who had flocked into England being banished their own Countries to depart the Realm within twenty days whether they were Natural born or Forreigners This Civil Excommunication might have been prevented if they had obeyed the Laws of the Church then in force there being no ground that an established Church should suffer Hereticks upon the account of conscience Besides she hath learned and our ears have heard that conscience is not an absolute rule her Husband at his going told her thâ—t the time was coming that whosoever should slay her children should think that is be perswaded in his conscience that he doth God service Iohn 16 2. This is strange that any that feareth God should be perswaded in their minds it were an acceptable service to kill them whom his Son by his Word had begotten into a lively hope One of her Governors testifies of himself Act. 26.9 I verily thought with my self that I ought to do many thâ—ngs contrary to the Name of Iesus of Nazareth that is as he afterwards speaks he thought he was bound in conscience to â—â—â—â—â—son persecure slay stone and compel the Saints to blaspheme the Name of Christ and in this time no man could say but he was a good honest moral man Phil. 3.6 And what he did in opposition to Christ God knows it was neither out of spight or malice that he bore to him nor ill will that he bore to any that professed him but out of a zeal to promote Gods Glory and Honor this being known the testimony of a mans own conscience will by knowing Christians be made a rule of walking For indeed as to live by Reason will never make a Christian so to live by Conscience in this sense will make a Devil what iniquity may not be defended and abomination perpetrated if Conscience be the sole Judge To conclude therefore the Church knows that her Husbands last Will revealed in the Word of God is the prime Principal and ordinary Rule that she and all her children are tied to and to walk by and this of conscience is onely a secondary and subordinate Rule to that and where this would assume the Authority of the former and the child do what is good in its own eyes agreeable to his judgement suitable to his understanding write what shapeless Letters he will taking no heed of the Copy there she may lawfully use her Authority by perswasion or compulsion that is either make them come to her Ordinances or punish them for their not coming she in that case being the sole judge nor they If it here be objected for this age is witty that we never read that Paul or Peter compelled any It may be answered That Paul both did himself and gave order to excommunicate offendors And when they shew me that the Christian Religion planted by Paul was authorized by the Civil Magistrate and a Church planted and maintained by Law and by that Law compulsion forbidden then they say somewhat otherwise nothing the Law of the Civil Magistrate in Paul's time generally running against the truth of the Gospel Witness that Proclamation of Nâ—râ— who beheaded Paul published anno Christ. 67. Quâ—squis Christianum se esse confitetur is tauquam generis hvmani convictus hostis sine ulteriori sui defensione capite plectnor the English of which amounts to this That whatever man was known to be a Christian without further â—riâ—â— he should be condemned to death as a common enemy to mankind In such times as these there was no going to the Civil Magistrate for maintaining of the Church in her dignity against contumarious refractory and stuhborn backsliders but now I think of it it is time to come to the Quest. 4. Whether the civill Magistrate hath power over or in the Churches of Christ and if he have whether his Laws be binding to the Consciences of men For the ease of the Reader and that we be not forced to make many distinctions we shal suppose our Magistrate owning the faith of Christ and a Member of the Church we shall suppose him to be the chief Magistrate in or over a place or Kingdome whether by Succession or Election we shall also suppose this Magistrate to be either Man or woman We defend that one so ruling hath power both in and over the Church For 1. All good godly and holy Magistrates that we read of whether in common or in holy History did in a great measure meddle for that is the Word in this age with the Church and exercised authority over it and in it as Magistrates by their Royal mandates and holy Proclamations yea by the mouth of the Holy Ghost commended for their so doing as might be made out in many instances from David Solomon Iehosaphat and Hezekia and from him we may draw a remarkable passage for the affirming of the question It is said 2 Chron. 29.3 He in the first year of his Reigne in the first Month he opened the doors of the house of the Lord and brought in the Priests and Levites and gathered them tohether c. commanding them to sanctifie themselves c. Here was both zeal and speed his zeal in that he did it in the first Year of his Reign his speed
in that he did it in the first month of his Reign nay more he did that in the first day of that first Month as may be collected from verse 17. of that Chapter he speaks to the Levites and calls them sons vers 11. by which he acknowledged himself tâ— be their Father and we are informed that they gathered themselves together at the commandment of the King some in our days would have questioned his authority by the words of the Lord vers 15. a King commanding things lawfull is a commandement of the Lord. They set the Temple in order sanctifie both it and themselves and informs the King thereof vers 18. The King rises early himself and gathered the Rulers of the City together but be will see the people worship God and goes to the House of the Lord and sets the Levites marke the King sets them that is orders them to stand in their places with Cymballs Psalteries and Harpes according to the Commandements of David and of Gad the Seer and Nathan the Prophet c. vers 25. In the distribution of the Levites in their places Courses and Offices these three consulted but that instruments of Musick was Davids own Ordinance appears both by the 27. ver of this Chapt. and also by Ezra 3.30 Where at the building of the second Temple these things were practised as from Davids authority with severall other places all being in order at the Kings appointment Hezekiak commanded to offer the burnt-offering upon the Altar ver 27. And he with his Princes commands the Levites to sing Praise with the words of David ver 30. Here is medling with the Church if there be any medling in the World But further God hath appointed that the Passeover should be kept in the first Moneth of the Year yet Hezekiah with his Princes takes Councill and agrees to keep it in the second Month a Proclamation made accordingly Chron. 30.5 If the Sun it self had not hasted to have gone down or at least gone back ten degrees upon the Temple of Ierusalem to have beheld this holy Kings zeal in meddling with Church affairs it had been no wonder Iosiah is famous for this even for meddling with the Church let the expression be excused the times forceth me so to speak whose Father Manasseth being dead who also had commanded his people to serve the Lord their God in reference to the duties of the Temple 2 Chron. 33.16 at Twelve years of age began to purge Iudah and Ierusalem from Idolatry makes a Covenant with the Lord before the Lord to walk in all his ways and statutes and caused marke all his authority and medling all that were presâ—nt in Iurâ—salem and Beniamin to stand to it 2 Chron. 34.32 For the people to make a Covenant among themselves and make their King to stand to it or c. is not good Divinity nay this King made all that were present in Israel to serve even to serve the Lord their God vers 33. Further He keeps a Passeover 〈◊〉 first Month and sets the Priests in their charges What a 〈…〉 here is would some of our English had said I should 〈◊〉 weary my Reader in a point so clear if I should insist on the practises of Zernbabel or other famous Princes who cast an eye to the Church of God and put out their hands to help her and how much they helped her so much their honour their grandure and their safety was augmented and confirmed both by God and man and indeed how shall their memories be blessed if they do it not It is sometimes a blot in good Kings and a dead flye that makes their anointing Oyl to send forth no good savour that the High places were not taken away Let Conastntine the great be honoured by the Christian World and King Edward the 6th of glorious memory be ever esteemed among the best of Princes and his Parliamentum Benedictum be of all generations called blessed 2. From that confusion and disorder that would inevitably besal the Church of Christ if Kings and Magistrates did not meddle with with it may this be proved What disorders fell upon the Church of Israel when their Kings and Princes took no notice of it is clear How God was worshipped is known and what in our days will befall her if Magistrates act not is easily to be conjectured Diversity of judgements would breed diversity of Doctrines and that will bring forth contention and that would produce confusion All Laws though made never with so good advice would be by turbulent spirits trode under foot if in the least they were crossed in their peevish opinions It were dangerous to leave all men to their own practices and opinions in matters of Religion Heresie might passe for Divinity and the doctrine of Divells might passe for that of God And how could it be restrained By a meeting of the Clergy or Presbytery you may say Who shall call that meeting Themselves Which of them Any one If any one call them together Then any one may chuse to meet but suppose a meeting by what authority will you make Laws By our own this is excellent doctrine at Rome Who would rehearse those Laws when you have made them Mum. There is no such power in the Word Presbytery so met that I know off as to ham-string any man from entering the Pulpit or Tongue-tye him when he is in it so that either the civill Magistrate must be medling or there will be no obeying 3. Either the civill Magistrate must meddle with the Church or there will be some that will be medling with his Throne The great Turk knows how necessary this is Pharoah King of Egypt knew it All Histories witnesse it the German Emperour subscribes to the truth of it and those among us that can but number 20. or 30 Years cannot be ignorant Murder Rapin Rebellion Treason Sedition Fire and Sword have been the direfull consequences of suffering men to preach and pray what they saw good without controul or constraint So long as there be men there will be failings so long as there are sinners there will be irregularities and therefore there must be Laws and bridles either the civil Magistrate must be medling or there wil be no living 4. From that contempt and reproach that would befall the Church if Magistrates did not meddle with her I am perswaded that it is for fear that Church or Church-Officers should be regarded that makes many deny the Magistrates authority in it if Solomon in all his glory honour the Priest he shall be respected in all Solomons Court The Church hath Noble Titles given her in Scripture and good Laws wil give her in the sight of men dignity thereunto there is honourable mention made of all the Ordinances of the Church and through faith they have got a good report it is fitting that their mouths be stopped that would defaine them and do slander them in the face of her own people There were some
lately that by a most prophane and Impious Catachresis brought the Church to be compared to horses in Pharaohs Chariot as Cant. 1 9. to her glory and dignity it is spoken they wickedly made her only to serve to draw them into High-places which opinion hath so far infected this age that the gray hairs of our holy Mother the Church is scorned mocked and derided by the basest of the people which evill we hope to see removed by good Laws from the Magistrates and the Church to receive her due devoir by penal statutes 5. Because the Magistrate himself is appointed of God to be a Minister for the peoples good Rom. 13.4 To be alâ—ogether for the good of the State is but a partial good to command that none steal my goods and yet another kill me with false Doctrine will not profit me much Is he a Minister of God for good then by all ways and means he is to do good and what greater good conducing thereunto then to see the Ordinances of the Church maintained in purity number and nature to see that sound reaching be in the Pulpit as well upright judgeing upon the Bench he is to see so far as possibly his Subjects prosper both soul and body and when he doth so then is he a Minister to them for their good and indeed if he be noâ— for the spiritual good in the right managing of the Church he cannot be for their good in the ordering of the State for people seldome change Religion only but as often as this sacred Anchor is weighed so often the Ship of the Common-Wealth is tossed and no wonder for Heresie being the School of Pride by little and little while it shakes the mind from Gods Yoke it shows us in like manner how to defame and shake off humane Government It is plain that the wisdom of Hereticks aims at this point and taking away or preaching down such things as put an outward Majesty upon the face of Religion it brings them to be hail fellows with God to be of no Religion and he that is once so perswaded will easily expel all thoughts of reverence to him whom God hath made his Lord and revolt from their King with as little reluctation as they turned from God and what may be the issue of these things is not much to be questioned even every man to do that that is right in his own eyes And what good that will bring the Common-wealth I cannot understand But 6. Kings Magistrates and Princes have a particular charge given them to kiss the Son Psal. 2.12 Kissing was anciently an act of homage one King that acknowledged himself Tributary or promised Fidelity to another performed it by kissing him whom they promised it unto so far as I remember they generally performed it kneeling For this reason the hands of Kings are at this day kissed by which their Subjects declare their subjection that they shall be ready to wait upon him at the putting out of his hand and by it they tacitely promise to be as faithfull to him as his own right arm To kiss the Son therefore is to acknowledge subjection to him that they owe and hold their Crowns of him and withall to be faithfull to his Crown and Service and that in their publick as well as private capacity not onely as he is a Christian but as he is a King that as a Master in his House and as a Father over his Children by his Authority to keep his Subjects in subjection to the King of Kings Now what more immediate way can the Son be honoured than by taking care of his Spouse for to preserve her in Honor and maintain her in the full enjoyment and free possession of those things which her Husband left her until the second coming for the Church is the Lambs Wife Let us not imagine that a King is onely to regard his owu soul or to look after nothing but his Sâ—bjects bodies both Scripture Reason and Conscience and all good Christians would have the fear of God taught in a Regal way not Ministerial by him to all that are about him with him and under him It is not for a show onely that Kings wear Crosses upon the top of their Crowns but signifies that the Honour of him that died upon the Cross is to be maintained by him that wears it In a word let 's abhor and excommunicate the thoughts even deliver them over unto Sathan that would make a distinction between a Kings publick and private capacity when it is done to smite him with the tongue and divest him of that power which as King is given him of God especially since we know what cursed acts and blasphemous words were the consequences of them in late years 7. God hath in a peculiar and special way promised to bless his Church even as a Church with Kings and Queens Isa. 40.23 And Kings shall be thy nursing Fathers and Queens thy nursing Mothers c. Whatever Peace and Plenty the Church enjoys by the Civil Laws and Statutes of that place wherein she lives yet if she be not blessed and fed as she is a Church and in that capacity this promise is not fulfilled for all those outward things she may enjoy under a professed Turk but to suck and grow and be fat and nursed and swadled and that in the nature of a Church is the nature of this promise There is a distinction made by some that Kings have nothing to do to meddle with things Spiritual or Ecclesiastical but with things Temporal or Politick and that under the Law Magistrates might have power but they have none under the Gospel I woold have those that suppose â—o to reade this one Text they will find it a Gospel-promise it being made touching the access of the Isles and Nations of the Gentiles in a National way to the Church of God as is clear in the following words And the ground both of this and the other distinction considering the Arguments before given is onely ignorance of the Scripture and the malice of the opponent both to the Magistrate and Church the one would rob him of half his Dominion and the other under God of her greatest protection that they might reign with the one and trample upon the other under a pretence of serving God And yet now I remember it hath another ground the very same that the Popes Chair stands upon viz. That Magistrates have no power over Churches nor Church-men by which Principle the Popes Supremacy stands firm and Indeed there are two opposite parties of Popery and P. who though they have no agreement with each other yet they meet in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Draconis to darken the Authority of Gods Anointed 8. Kings and Magistrates as they are Church-members have a power to act for the good of the Church and to exercise whatever power they have for the good of the whole body and whatever Talent God gives them they are to lay it
earnest or desirous they are to have us to do it that adjure us The Institution of Magistrates being from the Lord though the constitution of them be of man calls loud for obedience and that danger that might attend the Gospell of the Lord if believes should not obey is possibly the ground of this high charge For indeed whatever Government be set over us though possibly disaffected by us ought in such things to be yielded unto if not for his sake who is in the Throne yet for his sake who set him in But by this time I conjecture I see some in this Generation affirming that by this some passages mentioned before I take from them all liberty and the death of Christ advantageth them nothing and therefore they condemn me as Antichristian Having heard so much of that and seen it used so often by those that did not understand it as a proper shield against the Magistrates commands I shall in a word discover the severall parts of Christian liberty that consists 1. In our being delivered from the curse of the Law Galat. 3.23 2. From the Law of sin and death Rom. 8.2 3. From all Jewish Rites and Ceremonies as such Acts 15.24 4. From all humane Ordinances and Traditions whatsoever when they are imposed upon the Consciences of men to be observed under the pain of damnation Col. 2.8 This is the whole of Christian liberty from these Christ hath made us free but as touching the Observation of Laws and Ordinances such as were before spoken of Christ's death hath tyed us to them so farr are the Thrones of Princes or Church Governours seats from being shaken by Christs bowing down his head at which time our liberty began that they are much strengthned by it as appeared by his own life before he dyed and by his Apostles Doctrine when he was ascended The same reach the Reformed Churches in the Articles above mentioned Quest. 5. Whether the segregated Churches now in England be true Churches For the resolving of this Question we must consider the members of these Churches 2. ways 1. Either as holding the same fundamentall Doctrine that is by Law professed in England under the Guardship of an Ecclesiastick person by him taught in all necessary and saving truths though differing from the Church of England in other smaller points these must and ought to be accounted of our body and are indeed real and true Churches However if they would take counsell it were to be wished that they would go no further in this separating way For though I am perswaded they are not the real Fathers of that Bastard brood of Hereticks that now lies at every door yet they have given and still do give too much occasion by their wanton dalliance to be suspected for the reputed Father of them all as could be proved most clearly from the exercises of those Churches at their meetings But I forbear 2. Or we shall consider them as holding the same fundamentall Doctrine with us as the authority of the Scriptures the necessity and utility of the Sacraments and the like and these gather themselves together and Ordain a Mechanick or Lay-person to be their Teacher in Ordinary We shall take no notice of his Learning whether he have any or no or if you will suppose him to have all learning acquainted in all the Mysteries of Art wanting nothing to compleat a Scholar yet a Trades-man Mechanick or secular person either not Ordained or Ordained by the people and by vertue of that Ordination whether assumed by himself or imposed by the people dispenseth the word and Sacraments exerciseth the power of the Keys and as a Minister sent them of God to perswade them in an Authoritative way to be reconciled to God And these we must also consider 2. ways 1. In their private or civill capacity as they are Christians liveing about or among us and so both their Teacher and themselves are Members of the same Church with us viz. the Catholick Or 2. In their publick formal or supposed Ecclesiastick capacity as they have formed themselves having appointed Mechanicks for their Teachers whether certain or not whether Male or Female exercising worship among themselves by such or receiving Sacraments at the hands of such Let me now lay down and open one distinction which well considered will answer all objections that in the handling of the Question may arise in the Readers judgement that is this We must note there is a vast difference between a Church constituting and a Church constituted This holds not only in Churches but in other things when a government is going to be erected some things extraordinary may be done through necessity which necessity being removed by the thing competed those extraordinary acts cease being as at the creation in constituting the World God made trees herbs plants fishes beasts yea man in an extraordinary way being necessitated to do upon the account of his naturâ— that admitting no creature to be from eternity but having once made these he ceased that extraordinary act of creating and appointed the conservation of the species of the creatures to be in the successive generation of the Individuals Man is not now made out of the ground nor the woman made at an instant out of man God hath put an end to creation and constituted now generation for the means of keeping man upon the Earth So in his constituting of the Sacrament of circumcision to be a standing Ordinance to the Church of the Jews we know by Gen. 17.24 25. that Abraham was Ninety nine years old and his Son Ishmael 13 and the servants of his house some elder some younger but being in their flesh constituted it was from them to all posterity to be given at Eight days old Ishmael was thirteen years but his sons must be circumcised sooner because when the Ordinance was constituted he was not to look to that age wherein God did institute that Ordinance So in setling the Priesthood upon Aaron Levit. 8. Moses was the man that sanctified him and sprinkled the blood on the Altar seven times and other Levitical Rites which in after-ages was not lawfull save by the Priests because God having instituted Aaron he had appointed a natural Succession and by that Succession was he to be found out whom the Lord would make to offer upon his Altar So in setling the Crown of Iudah upon David he was anointed by the Prophet when he followed the Flocks but having constituted him and by that extraordinary act deputed the Son of Iesse to be the Captain of his People he will now have us to look no more after that but among David's Sons and after Solomon the First-born the ordinary way that God hath now appointed for bringing forth one to rule that People So Christ in constituting a Church for himself upon earth took from Boats and from the receipt of Custom men and immediately ordained them to preach Repentance to the People now they being
do all this viz. to ordain Bishops and Elders because he himself had the power given unto him by the laying on of the hands of the Presbytery 1 Tim. 4 14. at which Ordination or laying on of hands Paul had his hand upon Timothy's head with the Priests or Presbyters 2 Tim. 4.6 suitable to the practice of the Church of God unto this day where there are Clergy-men or Presbyters and these with the Bishop or Superintendent ordain Ministers by Prayer and using the Ceremony of laying on of hands in that time the Bishop laying on first as chief and by that Ordination they have power to ordain others and they others to keep up the Apostolical Succession in the authoritative way of teaching Now let us go to the Church of Ephesus and ask those Elders or Presbyters that were in every City what power and Authority they have to dispense the Word and Sacraments c Since there is a Church constituted by what Authority therefore do you you you The Answer will be I had it from such a one he from him and he from him and he from him and he from such a one and he from Timothy and he from the Presbytery where Paul was present But now we call to mind What Authority had Paul to ordain for Christ ordained none but his Disciples could Paul therefore give that Power to another which he never had himself Is not Paul in this irregular presuming to ordain Timothy a Church-officer he having no such power given unto him by Christ For the understanding of this cast your eye upon Acts 13.1 2. in which place we finde that after Saul or Paul hath given good experience of the truth of his conversion for the Church was at first afraid of him Acts 9.26 we finde a meeting of the Church of Antioch and as they were ministring to the Lord or exercising their Ministry let it be in preaching and praying for the Text will hold it out the holy Ghost calls saying Separate me Barnabas and Saul for the work whereunto I have called them And when they had fasted and prayed and laid their hands on them they sent them away c. These two were called before by God for the Work of the Ministry that the holy Ghost witnesseth in these words for the work whereunto I have called them In a word qualified they were for that work and of their Abilities the Church had sufficient experience but now that that order might not be subverted which in the Church by Christ and his Apostles had been constituted Separation that is a solemn setting of them apart from all other Members by constituting them Church-officers is required by the holy Ghost that in their going thorow the World they might have power to constitute others and also be looked upon by the Church as men sent of God in an authoritative way for preaching of the Word delivering the Sacraments and exercising the power of the Keys not onely by their inward Qualification but by external Ordination that Law being established When a gifted-Brother who boasts of an inward Call can give as good testimony to the Church as Paul is able to do touching his power none but beasts will move their tongues against them and when they can shew their Abilities to the Church to be deserving I dare promise to any that they may have Ordination which Paul though I suppose as well qualified as they after trial received and had and that by especial order the Church it seems being backward by reason of his former being a persecutor and desirous of further trial from God to prevent irregularity or any breach though in so eminently a gifted person of that Law which Christ had appointed in his Church Thus Timothy can make good his Ordination to be Apostolical in each part Bring this line down again By the Ministers and Prophets of Antioch was Paul ordained he ordains Timothy and Timothy again gave this power to other faithfull men sometimes ordaining them Deacons and sometimes Priests and so throughout the famous Church of Ephesus though afterward it languished Rev. 2.9 and whether Timothy be the Angel that that Epistle is sent unto is uncertain but certain that all the Presbyters and Deacons in the Church of Ephesus are able to produce their power as Church-officers from the Apostles who were as before was said the Masters of our Israel and he that would be owned a Church-officer shall be owned by me producing his power from them or deducing that power from them to himself according to that Apostolical way constituted in the Church of Christ and in all the Churches of the Saints But of Ordination by Gods help we shall speak more at large when we come to that Ordinance in particular For the present know that by this succession of Ministers Priests or Bishops were the Hereticks known from Catholicks the antients knew no other division in the Church and whence they derived their power to administer the seales by putting them to show their succession from the Apostles who instituted the way of Ordination to be a standing Ordinance for ever in the Church Thus Ireneus confuted Valentinus Cerdon and Marcion we are able saith he to reckon up those that were appointed Bishops by the Apostles in their severall Churches unto our time he then reckons up such as succeeded Peter and Paul in the Church of Rome to them succeeded Linus who sat eleven years in that Chair to him succeeded Cletus who sat twelve years to him Clemens who sat nine years c. By this Ordination which from the Apostles is received in the Church the publishing of the faith hath come even to us which being able to show consundimus omnes cos qui quâ—quo modo vel per suam placentiam c. we put to silence all that through vaine glory or ignorance broach new Doctrin in the Church for none of the Hereticks can derive their succession from the Apostles nor show how their doctrines were received by tradition from them And indeed the rise both Old and New Hereticks and the time that they were first received and oftentimes the first broacher or Authour of them is known The Doctrine of the Nicholaitans was not for 50. Years after Christ. The Menandrians for 68. The Ebionites in the year 71. were first heard to preach their Doctrine the Millenaries or Fifth Monarchy men did frame theirs An. 108. The Valentinians theirs An. 130. the Manicheans theirs An. 275. the Arrians theirs An. 310. this did almost drown the World The Donatists theirs An. 315. the Photinians theirs An. 350. the Macedenians theirs An. 360. the Pelagians theirs An. 415. the Eutycheans their An. 447 with an infinite number more The Ananabaptists first broke out An. 1520. the wildest Hereticks of all that had gone before them The Ubiquitaries An. 1580. the Arminians An. 1612. All these having their Rise in the Church from their several Patriots after the Apostles had confirmed and declaâ—ed
hath designed and caused to be delivered to the Church which is his Kingdom to take no notice of those railing accusations which they bring against and cast upon such as are Officers by Apostolical Authority which in the end of their days may heighten their punishment as it doth now their rebellion From all that hath been said we conclude these to be no Churches as they are now constituted for they have now no Gospel Priests Ministers or Teachers no Ministers because no Apostolicall succession bring the line downward from the Apostles and these men as they are now constituted are not to be found they have no succession because no Ordination and no Ordination because not Apostolical and not Apostolical because it is not come to them from the Apostles who were the first Ordained Gospel Ministers and immediately qualified and impowered for the work and bringing in of many to the Gospel and from their hands did the same power issue into others that as every age came up after another so there be those fitted to teach it unto all generations and so the Apostolical succession now the Church is constituted must ought and shal continue to the end of the World whatever Opposition men or Devils Hereticks and Persecutors the two beasts that Sathan useth to destroy the Church canmake against or what ever weapon they can form against it or whatever rayling accusation they can bring against it or whatever contumelious and reproaching specches they can cast upon it Reader It is not to be passed over in silence that Peters sitting in Rome as Bishop thereof nay of his being at Rome at all is doubted by some though famous Historians and antient Fathers that lived near and under these times do in their Histories and Writings affirm it yet Calvin that was almost of that judgement is brought to acknowledge that he dyed there Quia tamen plerique Scriptores in eo consentiunt ne pugnemus quin ibi moriuns sit Only how long he was there is uncertain the Church of Rome say 25 year but that is most improbable The Reasons that they bring against it are not so strong as to cause a man to call in Question ancient History his Apostleship no more hindering him at Rome then it did in Antioâ—h those of the Circumcision being scattered from their Country And when it is affirmed he was Bishop it is not to be understood that he always resided and constantly abode in Rome perfection and Apostleship might keep him from that which might be the ground of Pauls not mentioning him in Scripture in regard also of Peters being with the Lord in the body and of his seeing of the Lords glory in the holy Mount might he by the Church at Româ— who were beloved of God Rom. 1.7 be chosen to be Bishop possibly not by any formal instalment that is the chief Teacher or Ruler of that Society nothing reflecting to disparage Paul he being also frequent in journies However Eluselius that lived An. 180 writes in his Church-History that Peter and Paul in their going abroad to preach the Gospel to other Nations appointed Linus to Rule the Church of Rome they not tying themselves to any one people since the whole World was their Diocesse After whom succeeded Clesus and then Clemens as before onely with this difference that Eusebius make Anacletus the same with Cletus which other Authors make two different persons making Cletus to Rule 12. year An. Chr. 81. and Anacletus to Rule 9. year An. 103. according to Alsteads Chronology which as is above was followed the Reason of this disagreement might be the identity of their names possibly the distinction of first and second either through persecution or through inobservance of Authors being not observed or not thought necessary This Linus that the Historian records to have been made Bishop of that Church by Peter Paul during their being abroad may nor unlikely be supposed to be that Linus who is mentioned by Paul 2 Tim. 4. ult during his second and closer Imprisonment at Rome immediately before his death Most of them that question these Histories of Peters being Bishop of Rome by which we understand the supream Teacher and Governour of that Church are fearful that should it be granted they might gratifie the Pope too much then it would appear that he was Peters successor which to grant advantages him no more then it would do Demas that ever he followed Paul when he Apostatized from him or that it should be an honour to Ierusalem that Iames the Apostle was Bishop there which is granted nay that Christ who was chief Bishop ever lived there it is known that the Antichrist shall sit in the Temple of God 2 Thes. 2.4 Then it may be in Peters chair he hath therefore little reason to brag of either since his destruction is certainly to come from thence It is to be imagined that before this time the ignorant will wonder the Phanaticks smile the Schisinatickslaugh to hear so much spoken of Rome let all know that the Faith and Grace of the Church of Rome was spoken of throughout the whole World Rom. 1.7 8. It was a holy and pure Church as Ierusalem once was And Ordination being an Ordinance of God is no more to be contemned for it's coming from Rome to Canterbury then it is to be contemned for it's coming from Ierusalem to Rome though that was the slaughterhoâ—se of the Prophets yet Ordination is no bloody Ordinaence though Rome now be the Whore drunk with the blood of the Saints yet Ordination is none of her Bastards Rome was pure from Idolatry from Linus to Silvester the first that was until the year 300. It was somewhat defiled from Silvester the 1. unti Eonis face the third that was until the year 606. It was Antichrist from Boniface the third until Alexander the seventh who is this present year Bâ—shop of Rome 1660. We might show that before Rome was Antichrist Gregory the great sent Austin over into England but it needs not Ordination being none of Romes brats when she is at worst nor none of her bringing forth when she was at best From Christ it came first from Ierusalem that spread over all the World through Rome it came to England he therefore that despiseth this despiseth an Ordinance of Christ come whence it pleaseth for he enjoyned it and in no Ordinance of God ought we to separate from the Church of Rome neither do we but hold as we ought Communion with her The bright Orient Pearl and Jewel of the Church of England in his Apology for the separation of the said Church from Rome declares as touching that we have now done to depart from that Church whose errours were proved and made manifest to the world which Church hath already evidently departed from Gods Word and yet to depart not so much from it as the Errours thereof c. 2. The segregated Congegations in England are not
Churches constituted for they have no Sacraments this follows upon the former and rises morally from it where there is no Minister or authoritative Officer there can be no Sacraments they being the Seals of the Covenant of grace which is made unto believers either when they are incorporated or confirmed in the body of Christ which is the Church Ephes. 1.23 Thy are also called broad seals of heaven that of the spirit being the private by which the receiver is assured of the pardon of his sins Now to the private Christian did Christ never give the keeping of or the power of delivering those seals The People were never Lord-chancellours of these things whether singly or collectively taken therefore they cannot give nor dispence them to another Iohn the Baptist was called from God immediately to baptize so were the Apostles by Christ who Ordained none nor Baptized none but them while the Church of Christ was constituting God was pleased so to do but after the Baptists death and the Apostles call no such extraordinary acts but all must receive now that power from the hands of the Apostles by Ordination The Church may say to those men when they come to dispence the Seals Peter I know Paul I know Stephen I know Nicanor I know Timothy I know Titus I know but who are you if you say you were or are Ordained by Christ he Ordained none but his Disciples if you were Ordained by his Disciples show it by your Commission wee shal know whether Baptisme be from Heaven that we may believe or from men that we may not be mistaken in it Possibly the peoples Election and deputation is produced for this authority which is to be equally regarded as he who should come with a Commission from a mans own son for the Father to execute the power or Office of Justice of the peace which is to be scorned his Son having no power to grant such Orders or give such Offices The power of Ordination search the Scriptures was never granted to the people neither in the Old nor New testament We find indeed Micha Iudg. 17. having a House of Gods and an Ephath and a Teraphim consecrating one of his sons for a Priest though of the tribe of Ephraim of which tribe Mosâ—s spoke nothing touching the Priesthood He afterwards Consecrated a Levite to be his Priest verse 12. which was an Office peculiar to the Sons of Aaron not to the Levites in common but who gave Micha the power of consecration how can he consecrate any Priest at all this moved him vers 6. In those days there was no King in Israel but every man did what was right in his own eyes there being no Magistrate or Governour to keep the people in awe An Ephraimite may consecrate and offer Sacrifice and the Worship of God being contemned through the disorder of the times a Levite is forced to wander for a place and assume the Priesthood The want of Government was the cause of this and other evils that followed upon it The self-same cause is the reason of the irregularity that hath lately been in England touching Micha's even Peoples ordination of Priests which power was never given to him nor them In one thing Micha is to have his due applause he would have none to offer Sacrifice in his House a priestly Office before he were consecrated i.e. before he were ordained Priest he had read in the Law what Sacrifices Duties were appointed in the designation of men into that Office his Son nor the Levites not being of that line unto whom by a natural succession the Office belonged he saw a necessity of making them Priests for he must worship God and if they be Priests they must be consecrated he knows nor how or where to procure another â—â— therefore takes the Authority to himself of Consecration And truly such Priests as he made and himself that made them and the Worship they gave by him and the gods they worshipped too were suitable to each other Even such are they though in this particular worse who will offer to design or depute any to be their Priest or Minister who are not of that line to whom by a moral Succession that Office onely belongeth by their being deputed and set apart for that Office by the Sacrifice of Prayer and Supplication and with the ceremony of Imposition of Hands by those who have received that power by Apostolical Tradition Possibly he may produce his own Gifts of Holiness Utterance Aptness to teach Courage Zeal with all other Gifts that are possible to qualifie men inwardly for that Office and indeed may shew a Call from God which he supposes ought to be sufficient to testifie that his Baptism is not of men or to demonstrate that he is a man sent from God authoritatively to teach and administer the Sacraments to his Church But the Church values not those in this nature for so Paul was qualified also and Barnabas qualified and called of God for that Office yet God will have them to be constituted authoritative teachers in the sight of the Church by the Laws that were by him appointed for the Church viz. by Ordination or Imposition of hands Act. 13.3 So Stephen Nicanor Philip c. Acts 6. were men of honest report full of the Holy ghost and wisedome yet the lowest Office in the Church cannot they neither do they offer to perform in that Ordination from the Apostles Upon this ground the Church hath reason to deny their Authority and we deny that they have power to administer Sacraments the bread that they brake is not the body of Christ the cup they offer is not the Communion of the blood of Christ shed for the remission of sins they have not received this power of the Lord because not from his Apostles of causing Bread to be by faith beheld as the body of Christ nor Wine to represent the blood of Christ. In a word let us see how or when they received power from the Apostles otherwise they must passe for counterfeits and cheats and the offence so much the more hainous as it 's a counterfeiting the Great Seal of Heaven to bring Christs Spouse and her children in an errour in matters of so gâ—â—at concernment as the Seal of the Remission of their sins but she knows his hand and though they should come with never so much show of humility nay confirm their calling by miracles she is not she will not believe it Christ her Husband hath forewarned her that such should come and charged her not to heed them not follow them but shun them and avoid them 3. Should we Church those segregated Congregations as now constituted we must and are to un-Church all the Churches that now are or that ever have been in the Christian World They taught and teached the contrary they maintained and dyed for the contrary they walk Autipodos to one another there is a great diversity in their walking thus constituted as
between the Summers heat and the Winters Frost All the Christian Churches in the World have been or are Synagogues of Sathan if these segregated Congregations be the Churches of Christ the Church of Ierusalem was no Church the Church of Antioch was no Church the Church of Crete was no Church the Churches of Corinth of Galatia of Philippi of Ephesus of Smyrna of Philadelphia of Sardis were no Churches if these be See the Confession of Faith of all Reformed Churches now in Christendom of Helvetiae Bohemia of France of Basil of Belgiae of Auspurge of Saxony of Wirtemberge of Swedeland of Scotland of England all of them do with one joint consent teach the contrary Doctrine of Separation of Ordination of Sacraments of the Keys unto those Congregations Cast your eye upward to the Writings Sermons Expositions Epistles Disputes of the most Ancient Worthy Learned Godly Patriarchs Martyrs Fathers that lived in any age of the Church or in all the Centuries of the purer times that immediately followed the Apostles and you shall by the whole Body of the Church see these mens practises and Doctrine as they have constituted themselves to be doomed judged sentenced as schismatical or heretical there being no such Doctrine touching those points they maintain in reference to the Ordinances above named taught by the Apostles or their immediate Successors Saint Iohn the Apostle taught no such Doctrine to Polycarpus whom he ordained Bishop of Smyrna Anno Christâ— 71. about forty years after Christs death nor Peter to Linus whom he made Bishop of Rome Anno 70. Neither did he teach any such Doctrine to Evodius the Second nor to Ignatius the Third nor to Theophilus the sixth Bishop of Antioch after himself who lived Anno 170. These would have been faithfull in delivering that Doctrine if they had received any such command frâ—m the Apostles But they teach the contrary and to Posterity deliver the contrary and from Generation to Generation it hath been taught until it came to the very Age wherein we live Cyprian Bishop of Carthage who lived anno 240. Athanasius Bishop of Alexandria anno 376. Hilarius Bishop of Poicttiers in France anno 355. Optatus Bishop of Millaine anno 365. Basilius the great Bishop of Caesarea anno 370. Gregory Bishop of Nazianzum anno 370. Epiphanius Bishop of Salamine in Cyprus anno 370. Ambrose Bishop of Millain anno 374. Gregory Bishop of Nâ—ssa anno 380. What shall I do I might weary myself in copying out the worthy Champions of the Church that lived in other times as Hierom the best of Presbyters Chrysostome Augustine Cyrill who all before a Papist was heard of taught the very self-same thing that we are now proving viz. That such as separate themselves from the Catholick Church upon the account of mixture and assume to themselves the power of executing in an authoritative way the Ordinances Seals Censures of the Church upon what account soever be irregular persons unlawfull Assemblies and ought to be curbed suppressed and punished by all in authority unto which consent the Reformed Churches To Church these men and to sentence their Doctrine for truth at the same breath we must unchurch all Churches that are that have been in the Christian World and before we condemn them let us sentence these And we do by these Presents censure them as proud boasters blasphemers disobedient to Parents the Church is their Mother whom they ought not to forsake because she is old unthankfull unholy to be without natural affection to be truce-breakers false accusers incontinent fierce despisers of those that are good all the Army of the noble Worthies that have gone before us traytors heady high-minded lovers of pleasures more than lovers of God having a form of godliness but denying the power thereof 2 Tim. 3.2 3 4. And Lord have mercy upon their souls This may be thought a harsh censure yet it is no other than upon my own knowledge I am able to justifie having an unhappy curiosity a long season to be frequently at the meetings of several sorts of Hereticks where I saw more and heard more than ever I should have believed from any other 4. Should we hold them to be rightly constituted Churches we should never be sure of a right Church in the World which is expresly contrary to the ninth Article of our Creed for there we believe the holy Catholick Church that is that there is was and shall be a Châ—rch whereof we believe our selves to be Members For that with us may be accounted as the true and onely Church this day and wherein we intend to live and die and by prayers and tears seek its preservation The next offence we take at some party or other of that Church or next turn or new Religion that is turned up we are of another mind and we conclude that the Church of Christ is onely those that hold that opinion which for the time past we have spoken against and if we would walk in the mind and agreeable to the will of God we mâ—st be of that society that holds such an opinion and so from one Congregation to another still keeping from the Doctrine of the Catholick â—od in justice suffering few of them to come back until through pride we be puffed up That we hold it needless to be of any Congregation or create our selves one which the better to procure some new opinion is broached the novelty whereof the giddy heads of men being taken withal brings disciples in a short time to that teacher which is the very cause that scarce shall we finde one Heretick maintaining one heresie but hath with that some other mingled There being therefore such a mixture of Religions in every one that its hard from which to give him his name yet for a mark of distinction he gets a denomination from some opinion that he principally holds hence one is called a Quaker though in many points he agree with the Anabaptist and the Anabaptist with him and the Millenaries or Fifth Monarcy men with them both and each Heresie maintaining stifly that that is the Church makes him that goes from the Catholick to doubt of the very being of a Church which doubt is the immediate parent of those turnings and windings in points of Religion and opinion as the looseness and iniquity of late years hath cleâ—rly discovered to any understanding Christian. Of all those Congregations or Opinionists that have revolted from the Apostolick Catholick Church I should chuse to be of that society known by the name of Seekers they know that there is no Church visible in the World no Ordinance at all and therefore they spend their days in seeking one out and enquiring after one which makes them of all Opinions the most uncertain and yet there is great hopes that for the future they may be of some certainty Some of them affirm the Church to be in the Wildernesse others are seeking her in the smoak of the Temple where lest I lose my self
sedition or division to requit it will foster Heresie Hereticks do corrumpere sidem and Schismaâ—â—cks or Separatists do disrumpere charitatem the one corrupts the Doctrine of the Church the other falls from her Communion both are fruits of the flesh and they that do such things shall not inherit the Kingdome of God Verse ult The sin of Separation is so infectious that in Scripture we are to separate from them that so do Rom. 16.17 There is a Rule in Divinity that wil make the sin of separation to be great it is this Those sins are the greatest which are most contrary to and do most oppose the greatest of Christian vertues or graces Now they are recorded 1 Cor. 13.13 Now abideth Faith Hope and Charity but the greatest of these three is Charity Now by the Rule distrust in Gods promises or in his power is a great sin it being a sin against hope Heresie or a stout persisting in an errour is a far greater sin for it is a sin against faith and seeks to cover conceal if not to destroy the truth Now Charity is greater then either of these that follows therefore that that sin that destroys the peace of the Church untyes the Ligatures by which the whole body is compact together is the greatest but this doth the sin of Separation a thing by this age of no account yet they wil find it of great moment in the day of their Account It is a sin generally accompanied with the other lusts of the flesh viz. Hatred Varience Emulations Strife Wrath which seldome lurks long in a Corner but in time appears in the field in the habit and acts of Murtherers Ravishers Traytors and all with the voyce of Iacob pretending Godlinesse and conscience as Histories do abundantly show But to answer the Question So long as a Church makes no separation from Christ no separation is to be made from it but to keep in it is the duty and safety honour and happinesse of him that would enjoy the Communion of Saints the forgivenesse of sins the Resurrection of the body unto life Everlasting A Church separates from Christ two ways 1. When she overthrows the foundation of that Doctrine that is laid by Christ the foundation of all truth is already laid and he that goes to overthrow that may be said to turn from it Do we see a society of men whether Nationally or Domestically whether openly or secretly going in that road that thwarteth the foundation or fundamental points of Religion there must be a separation Rev. 18.4 whether it be in the adding to these fundamentals as if they were not sufficient or taking from them as if they were redundant or superfluous This made the Reformed Churches beyond Sea and the Church of England to separate from the Church of Rome which hath both taken from and added to those fundamental Truths whereupon the Church was by the Lord and his Apostles erected and builded Having to the Scriptures added some Books as the Apocrypha makes the Scriptures to be an imperfect Rule and must have Traditions to compleat it That the sense and meaning of the Scripture depends upon the Churches authority That in all matters of Controversie not the Scriptures but the Church must be the Judge They have made five Sacraments more then Christ made They have clearly blotted out the whole body of the second Commandment out of the first Table of the Law in several Books That Infants that die without Baptism are eternally separate from God except they be as it were martyred by which martyrdom they are baptized Baptismo sanguinis with their own blood They teach that men are not justified by Faith alone before God They make Saints and holy men departed assistant in the work of reconciling us to God and therefore maintain they must be prayed unto That the Doctrine of Purgatory must be believed if we would be saved That the efficacy of the Sacraments depends upon the worthiness or intention of the giver That Baptism totally abolisheth Original sin That the real fleshly body of Christ is in the Bread at the Sacrament of the Lords Supper as soon as the Priest pronounceth the words Hoc est corpus meum this is my body if he should say Corpus mea it were no Sacrament They take the Wine or keep the Cup from the Laity in that Sacrament That the wine in that Ordinance must be mingled with water that that Sacrament is profitable not only for the living but for the dead The Priest is not to bless a second marriage They baptize Bells with the very words of Baptism and by that they teach Devils are drove from the Church O Romanists great is your Faith and give them proper names That God-Fathers and God-mothers at the Font by reason of the nearness of their Spiritual Kindred are not to nor must noâ— marry for the seventh generation That the Pope or Bishop of Rome is the universal Head of the Church and Christs Vicar All which â—enets as they were utterly unknown to the former Bishops of Rome nor heard of in the Church of Christ for many Ages so they are for the present opposed by all the Reformed Churches abroad who have upon that account forsaken her and England hath thrown her off and separated from her and by the Champions of the several Churches hath their separation been defended By vertue of that Catholick truth 1 Tim. 6.3 If any man teach otherwise that is then the Scriptures do and consent not to wholsom words of our Lord Iesus and to the Doctrine which is accordâ—ng to godliness c. from such separate turn away or withdraw thy self their separation is justifiable What Paul would have Timothy in this place to do he practiseth himself in another Acts 19.9 yet probably in one and the same City was it both done by Paul and to be done by Timothy Saint Paul being in Ephesus some there were that believed his word others not but hardened their heart speaking evil of him and of the Gospel After he had preached three moneths and perswading to the things concerning the Kingdom of God he separated the Disciples he would not have those Believers that had received the Truth to be in any Church-fellowship with those that spoke against it Luther who began to rise up and take his farewell of the Church of Rome Anno 1517. being an Augustian Frier was called an Apostate answered Consitetur se esse Apostatam sed beatum Sanctum qui sidem Diabolo datam non servavit that he had only fallen back from that Covenant and Engagement he had made with Satan Not that there is a separation to be made from all the Doctrine of Rome for she holds many great mysteries of Divinity purely and soundly wherein we must and do all agree with her as Christians but he that is a true member of the Church of Rome as it now stands he must believe that the least coal in Purgatory is very
in and run in It is dangerous to have or to suffer any to stand at the head of that way to call in Passengers from that road which leadeth unto life since men of themselves are apt and prone enough to turn from it and go in the contrary path 5. Religion is the foundation of States and Kingdoms and diversity of foundations will never keep up long a building herein we find those States in Scripture to stand surest whose Kings feared God and they that feared put down all false worship 6. Religion is the band and cord by which the unity of the State is preserved if there be heard diversities of Doctrine and the unity of Faith broken either the people are divided in their affections or among themselves and against their Princes or their Governours Hence proceed burnings emulations strifes envy malice sedition faction Rebellion Innovation treachery and disobedience and infinite more mischiefs Let me add two more 7. Let all diligence be used to keep out or subdue false Religions Satan will keep them in we know by the Proverb Where God hath his Church the Devil will whatever man do to the contrary have his Chappel A toleration seems to bring stones and timber for the enlarging of it and making it a Synagogue 8. The Angels of the Churches of Pergamos and Thyatira Rev. 2. are blamed for tolerating false Religions taking it for granted that there is but one true ziz the Catholick one of them had them tolerated possibly not by Law but by connivance and indulgence who taught the Doctrine of Balaam to eat things sacrificed to Idols and to commit fornication whether natural or spiritual and the Doctrine of the Nicholaitans which God did hate then and yet in this Age it passes for true Divinity with many The other suffered Iezâ—bel who called her self a Prophetess first to teach and then as a proper consequence to seduce our Praedicantiffs do the same and yet plead for a toleration since Paul gave out a Law concerning womens teaching I Tim. 2.12 we finde none but this Iezabel undertaking such an Office It is observable that the Angels of the Church are reproved for bearing with or suffering them so to do and they were the Church Officers Ministers or Bishops by which it seems they had power and authority to restrain and controul them to pull them out of their pulpits and to stop their mouths Whether they were Lords or no let their power and authority speak to do this was Lord-like in my apprehension and not to do it was a ground of Gods accusation Rev. 2.19 20. This Authority was it from heaven or of men If from Heaven then Church Officers have power to controul and put down both Balaam and Iezabel and to stop their mouths and yet not to be accused for Factious If of men then Church-Officers ought to put their power in execution and resist and stop the proceedings of lawless persons command that none hear Iezabel and stop the mouths of all irregular and presumptuous Teachers and not to be accused as busie-bodies and though they be yet let rather men accuse them for performing then God should accuse them for not doing their duty Yet if the Religions be such as do not overthrow the fundamentals of Truth or such as disturb not the Government established in that State Church or Kingdom wherein they be and that the Professor of those Religions be not factious ambitious or pertinarious having no other end in holding their opinions but Gods glory and the satisfaction of their own consciences and willing to be taught and be convinced of their errors diversities of Religions may be tolerated but in private only time may produce a renoâ—ncing of them when violence might harden them God hath his own times of Calling men and let the humble good honest Christian have his time Wise States Kings and Princes for this cause have granted a private toleration The very Turk who is zealous in his Religion grants this it is especially to be granted in times of great infection then indeed a total suppression in private of different opinions might prove and end in a great disturbance both to Church and State but Philosophandum est sed paucis Quest. 8. Wherein consists the Individuality or singleness the Vnity or Oneness of the true Church That the Catholick Church is but one is both asserted in Scripture and believed in our Creed and though it be scattered up and down through the world in every Kingdom Nation People Province Common-wealth Countreys and Dominions that are known in the earth from La Mairs Straits to Greenland from Sancta Creek to S. Ians yet differs no more then one member of the body differs from another the question then is this what is it that like Arteries and Ligatures Sinews and Nerves holds such a vast body together that the Church of God in this place is not a distinct Church of it self from that that is in another but only a part of it differing as a bone in the neck from that in the foot of the self same body one may be preaching or hearing the word in the Country of the Great Mogul another in Iapan and another in Pauls at London and yet he in one and the self same body And as the Sea receives divers names according to the Countreys she runs through though all but one Sea so the members of the Church Triumphant above in heaven and those of the Church Militant beneath make but one body differing only as a mans upper from his lower parts this Unity consists 1. In a consenting of all of them to the truth and doctrine of the Gospel for we know no Church but the Christian what ever is written by the holy Ghost through the Ministery of the Apostles and Disciples the best expositors of the prophets Psalms and Moses whether made in it and to be done or said to be fulfilled in it and done the whole society of the Church whereever they be scattered believes it and readily consents to it as a Canon of faith and manners 2. It consists in the consenting and unity in reference to the Sacraments of the Gospel the same Sacraments for number for nature that one part holds to be profitable for the Souls of men the same doth the other it is true there are many Churches that differ from another in more externall and Ceremoniall points it is the current doctrine of all reformed Churches and of England Art 34. that it is not necessary that ceremonies be alike in all places but may be altered as the People or Officers may teach and think meet but as touching the essentiall and necessary truths as the ends the uses the Author the profit of them all Christians of the Catholick Church hold one and the same thing 3. I consists in the consenting to and unity in holding the utilâ—â—y and necessity of hearing and obeying a Gospell ministery where it is to be had it is a Catholick
declared their perversnesse as is evident by comparing Acts 16.3 with Gal. 5.2 3. If there were no limitation in this case of giving offence there would never be an Heretick Whom we are to reject after the first and second admonition Titus 3.10 Quest. 8. Whether the Books called Apocrypha be not Scripture These Books commonly called Apocrypha are so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abseondo a thing hid because the authority of them is not known to the Church and in testimony of Faith those Books must not at all be produced The Church of Rome owns them as part of the Canon but the Catholick Church did ever exclude their Authority For 1. They were never used by the Jews neither in their Temples nor in their Synagogues the Jews were always Gods Library Keepers To them were committed the Oracles of God Rom. 3.2 Now these being never used nor committed to them cannot be Gods Oracles and by consequence their authority is not binding 2. They never received any countenance from the gospel they are never mentioned as a Rule or as Books wherein the will and minde of God was made known to men which Christ would never have neglected to do had they been so yea as he chid the Pharisees for putting false glosses upon the Law surely he would have upbraided them sharply for taking away so great a part of the body of the Law Our Lord Jesus mentions no other parts of the Scriptures then Moses Psalms and the Prophets Luke 24 44 4â— of which the Apocrypha is no part 3. There are many things in those Books false both in History and in Doctrine much non-sense and against both sense reason and Canonical Scripture are there many passages 4. The Author of the second Book of Mac. Mac. 2.2.23 Ingenuously confesses that that Book was only an abridgment or compend of those five Books of the Wars of the Jews writ by one Iason a Cyrenean and great sweat pains and labour it cost hiâ— so to do This was no fit work for the Spirit of God to abridge the long books writ by Iason that men might have more pleasure in the reading of them The same Author concludes this History with a Complement and also desires to have his errours pardoned professing his best in composing that book which also shews it came not professedly from the Spirit of God The same â—each the Reformed Churches of France Art 4. of Belgiae Art 6. of Ireland Art 3. of England Art 6. Yet the Châ—rch does and hath used these books and reads them in their Congregations though not to confirm doctrine but to exhort to manners For these Reasons 1. From that Relation and aspect that it bears toward the Scripture concerning the Jews returning from the Captivity the Passeover kept by King Iosiah the Wisdom so called of Solomon though probably made by Philo the Jew who flourished An. C. 90. the sentences and sayings of the son of Sirach are so much reflecting upon Sacred Writ that they are not to be despised Iohn 10.22 We have some account of a Discourse that was held between Christ and the Jews in the Temple and withall tels us what time this discourse was viz. At the Feast of the Dedication Now of this Feast the Scripture nowhere gives us an account we read of no Laws of it no Sacrifices for it no time set apart for it yet Iesus owns it To know the original and cause of this Feast we must go to Apocrypha 1 Mac. 4. ver 52. to the end In which place we read that when the Iews had defeated the forces of Gorgias and had regained the Temple and rebuilded the Altar they offered Sacrifice thereon and dedicated it for future service and kept the days of Dedication with gladness for joy that God had given them again Liberty to worship in their Temple and ver 59. it is appointed that that feast be kept every year for eight days which in our Saviours time is kept and he graceth it with his presence too blame then are they that are offended at Ministers going down to the Apocrypha citing it for matter of fact for in this and in some other places no Minister under heaven can give his hearers any rational account of this Text without making use of the Apocrypha 2. For those excellent plain Moral Instructions that lie in many places of it so full of variety so plenteous in brevity particularly those books of Ecclisiasticus and Wisdom wherein are excellent documents suited to nay most of them taken from the word of God 3. For those godly and profitable uses beleivers may make in reading and hearing those great deliverances that God was pleased to give his own people Israel in so wonderfull a manner cloathing their enemies with shame when they were at strongest and crowning them with glory and honour when they were at weakest In a word to see how God preserved them in the midst of their enemies keeping to himself still a people when the Heathen about them had said Let them be no more a Nation as is manifest in the history of the Maccabees Yet alwayes care was taken that none of these bookes nor nothing in one of those bookes was ever made use of in matters of Faith or Doctrine but in matters of fact onely as men will make use of Poets Chronicles or moral Authors To this agree the reformed Churches and the Church of England Art 6. the Article it self is this Art 6 of the Church of England Holy Scripture containeth c. And the other books Hierom saith the Church doth read for example of life and instruction of manners but yet doth not apply it to establish any Doctrine c. Quest. 9. Why would God communicate his will to his Church in writing The meaning of this question is this Seeing God was pleased to let his will and his pleasure or his word be known and communicated to the world from the Creation unto Moses by tradition or by speaking why would he have it to be revealed from Moses untill the dissolution of the world by writing might it not have been delivered to succeeding ages by the present through the Fathers delivering it to the Children and so forward to the end as well as it was for two thousand years at the beginning of the world But God would not have it so he would have it given in writing 1 Because of the darkeness of mans nature the candle of the Lord shined darker and darker as man increased sin increased that lamp of light that he put in man at first grew dimmer and dimmer To prevent a gross darkness from falling upon the deluded sons of men he would not trust his word alwayes to remain upon the tongues or hands of men but would have it set in a candlestick and writ in tables of stone to remain a perpetual light 2 That it might be keept theâ—freer from corruption before man grew more stuborn and as they multiplied
they sinned that word that might have been purely and unsported given to the Father through negligence forgetfulness wilfulness might not have been delivered intirely and perfectly to the son but now in writing none of these can alter the age that now is can know if others do corrupt and those that come after may judge of this each having copies by them they are able to discover or iudge of the integrity of another neither can any one corrupt it in the least but it may easily be discryed by his neighbour through the copies or writings of it 3 That helpe might be afforded men against those imperfections that attend the best for through fraile nature cares and troubles of the world sutable comforts confirming truths might not suddenly be thought on now by writing this malady hath a proper cure the word being open and before our eyes we may take up and read such truths as may stay the Soul in her greatest shakeings and comfort her in her languishing distempers 4 That mens faith might be the more confirmed in the truth of it when men see the prophecies that were foretold in the book of Daniel and in the Revelation the fulfillings of the threatnings is against the Jews c. To know that these things are done and to see them foretold so many hundred years before induceth a man more firmely to beleeve them then if it were told him barely from another that his Father or Grandfather said it should be so of which he also might have cause to doubt and the truth of the Speaker even in that particular suspect Quest. 10. Whether men be bound to believe all that is in the Scripture For the dispatching this Question we must distinguish 1. Between the Scripture it self and the persons who writ it is not necessary to salvation to believe that Matthew writ that Gospell that goes under his Name nor that Peter writ his to believe what is spoken or written is one thing and to believe that David writ it is another thing 2. Between the writing it self and the time when or the place whence it was written It is one thing to believe the truth of those Epistles of Paul and another thing to believe that they were written from Corinthus as that to the Romans or that from Athens as that to the Thessalonians or from Rome when Paul was brought the second time before Nero as that last Epistle to Timothy 3. Between the Words written and the meaning or sence of the thing writ It is one thing to believe that Paul writ the words of his Epistles in that order method place as we have them in our Bibles ordered and placed and another thing to believe the sence and the meaning of the thing so written we shall find the writers of the Scriptures in citing of places deviate from the naturall order of the Words given them by the first Author which shews that we are not bound to believe that For instance David declares Psal. 16.8 I have set the Lord always before me because he is at my right hand I shall not be moved which Text Peter having occasion to use Act. 2.25 reads it thus viz. I foresaw the Lord always before my face he is on my right hand that I should not be moved The words being clearly varied but the sence and meaning being the same we are tyed to the one and not to the other which alteration is evident in many places particularly the very next verse both of that Psalm and this Chapter 4. Between an Historical and a saving faith we are to believe all that the Scripture contains and set down that is the sence and meaning of it to be no other then the very will purpose mind and Law of God which we must believe if we would be saved And that it was written by David and sent to the chief Musitian by Matthew by Paul and sent to them from Corinthus that the Epistle to Timothy Ordained the first Bishop of the Church of Ephesus was written from Rome when Paul was brought the Second time before Nero as his second Epistle at the close declares ought to be believed by an Historical faith that not being written by the infallible spirit of God but by the Churches Tradition of whose authority in an Historical way it is but presumption in any man to doubt CHAP. IV. Of Reading We are now come to the prosecuting and enforcing of those directions above named as necessary Antecedents for the Words indwaking The first was to read the Scriptures In the handling of which we shall 1. Prove it is a duty to read 2. Direct how to read 3. Resolve some Questions Sect. 1. THat all are to read the Scriptures is a truth that the Religious Christian will not doubt of and the Hypocriticall dare not deny yet that all might be left without excuse we shall prove that all must do it According to the usuall division of Magistrates Ministers and people or of Old and young which comprehendeth al sorts of persons whatsoever 1. Magistrates are to read it God giving Laws concerning the Ruling of his People to him that should be King â—ver them Commandeth Deut 17 18. that when he sitteth upon the Throne of his Kingdom that he shall write him a Copy of this Law in a book out of that which is before the Priests the Levites and it shal be with him and he shal READ therein all the days of his life The King therefore it not exempted from this duty though he be Lord of all notwithstanding all affairs he must READ therein all the days of his life And the truth is he will be the best Ruler that is best acquainted with this word he will know sin the better which he is to punish Rom. 13.13 the better he be acquainted with the Scripture Rom. 7.7 It is the abundance of the sincere milk of the Word that maketh Kings Queens nursing Fathers and nursing Mothers unto the Church Isai. 49.23 that all that live under them may by their knowledge and discipline grow in all godlinesse and wax strong to every good work sucking from their breasts wholesome doctrine springing from good government and Laws and enjoying the fruit of all in every Act of Justice What God doth in this place require of a King who is Supream 1 Pet. 2.13 he requires the same of all Magistrates and Officers under him that are as Kings in their proper places and Domininions and by the Subjects ought so to be beheld 1. That they be not puffed up by conceit of Earthly greatness Psal. 131 1 2. 2. That they may be impartiall in their Sentences Proverbs 31.5 3. That they may uphold and defend the truth of his worship 2 Kings 23.1 2 3 4. 4. That they may know whom to encourage and whom to punish Rom. 13.3 5. That every thing may be done by them as those that must give an account to the King of Kings and Lord of Lord for
answer was Christianus sum intermittere non possum I am a Christian I must keep it and that day being commonly so called Saint John calls it so likewise as either set apart for him or instituted of him which brings us to the next thing to be considered viâ— 2. The Authors of that change The keeping of the Christian sabbath or the observing of the first day of the week for the day of rest in the Church of Christ whence was it from heaven or of men it is answered from heaven by Heavens great Trumpeter we are freed from any duty to the Jewish feasts or sabbaths from Heaven therefore doth our liberty come but whether first appointed by Gods Son or by Christs Apostles the Scripture is silent but that it was done by the spirit of God in one of them is certain We read that Christ carried forty dayes with his Disciples after his resurrection speaking of the things pertaining to the Kingdom of God What things conduced to the honour and glory of God how the Church should be ruled ordered and guided did our Saviour without question speak of there is written enough for us to believe but all that he spoke is not written Iohn 20.30 Now among those things this circumstance of time for publick worship might be treated on and spoken off Christ is Lord of the sabbath and he might remove it from the last unto the first day of the week If not changed by him then without doubt by his Apostles who were in points of such high concernment guided by the infallible spirit of God they durst not of their own accord teach any thing to any nation but what he gave them a commandement for Math. 28.18 And in this case what he spoke to them in the closet they might reveale on the house top and by their preaching administring the sacraments Laws touching gathering of collections upon the first day we are to conclude that that spirit that led them into all truth led them also to this practice and according to them in this hath the Church of Christ directly constantly holily set apart the first day of the week for the worship not by its own authority it being not in the power of the Church Men or Angels to alter the day but in him only who is Lord of it or them who are immediately and infallibly guided by the spirit sent from him but by example from the practise of the Holy Apostles this day viz. the first of the week is kept for the Lords service and because of that not unfitly called now as it was of old the Lords day as instituted by him or by his Disciples It is time to see the third thing viz. 3. The reason of the change Goâ— nâ—ver changes his will but he ofâ—en wills a change darkly it seems to be his will that a change be made in some time of the world of the circumstance of time required for his own worship in giving the Law but to come to the reason of that change from the last to the first day of the week it might be made 1. From the indifferency of the Law at the Creation God blessed the seventh day and hallowed it now while the people were in bondage it may be questioned whether the Aegyptians would suffer them to rest since they were denied three days to sacrifice God at the establishing of his Law upon the Mount Exo. 20.2453 years after the Creation before which time the doctrine of the sabbath was never written God in the Law makes it moral that men shall for ever work six dayes and the seventh day they shall rest says not precisely the seventh from the Creation but in general one day in seventh now by this the time might be changed and the Law not at all altered since mâ—n even under the Gospel gives God one in seven which is that onely the Law requires 2. From the proportion of the Law the Law of the sabbath is because God rested from his work of Creation the change might be because God the Son rested from his work of redemption God the Father sanctified the beginning of the seventh day because he then ceased working God the Son might have the dâ—wning of the first day sanctified because he then ceased suffering This is by some thoâ—ght to be darkly mean by that Text Hâ—b 47.8.9 The work of redemption was greater then that of Creation being done by the blood of God and the sabbath day being not precisely commanded on the seventh from the Creaation he that is Lord of the sabbath might command it to be kept in memorial of his resurrection which is â— new Creation unto Holiness and good works whence it might be called the Lords day 3. From the power that the Lord hath over the 〈◊〉 This might be done that we might know the Son of Man is Lord also of the sabsath Mark 2.28 He hath power over and he can say to the seventh day from the Creation Go and it goes and he can say to the first day of the week Come and it comes if the sabbath hasten to come abroad the seventh day shewing it self to be a day to be rested in he hath power to forbid its out going until to morrow he spake to his Disciples of things pertaining to the kingdom of God which are not written and the change of this might be one however the Spirit that guided the Church by the Apostles did not erre Christ having all power given unto him he gave them a power to change the day none durst presume to have altered a sabbath that had been instituted of God Laws made by him can onely be altered by him a change there was we know It must be by some that had power given them and that was the Apostles who had not the power of themselves but it was given them by one that had all power and was Lord particularly of the sabbath who bound it up in the Napkin that was about his head with the sacrifices that did attend it and left them both in a place by themselves in his sepulchre Col. 2.16 17. 4. From the change of that outward worship enjoyned by the Law the old sabbath had oblations circumcisions sacrifices washings c. All which were now to be abolished as to their outward act no circumcision now but that of the heart no sacrifice but that of prayer and praise these things being these things being removed God would also have the day removed they might dote upon those things still and to wean them from it another day is appointed and a new time set for that worship now to be per formed for though some of those parts of worship were continued after Christs death yet they were languishing dying and giving up the Ghost and in a few dayes were quite buried which though some amongst us would breath life into again and make them rise and appear in the Holy City shall never be seen to live more since
taught the principles of that doctrine they were baptized in The Jewish children were taught the nature of their Sacraments Exod. 12.17 so ought the Christian Infant to be trained up in the doctrine of Gospelâ— ruthâ— 2 Tim. 3.15 2 All such as are converted to the Christian faith those that forsake the vanity of the heathen the Infidelity of the Turke The Errours of the Iew ought to be taught and instructed in the foundation-principles of the Catholick faith If any should renounce the Superstition of the Romanist he were rather to unlearn some principles then be taught new there being no principle of Catholick concernment wherein the universall Church differs from that of Rome 3 All the unlearned of what age soever It is but a poor plea to drop out of the world in ignorance because men are of age if they have lived under the power of the Gospel their want of knowledge will but make them full of misery It is no disgrace to learn Christ at any time and necessary for him that would raign with Christ at the end of time However in this there is much caution and moderation to be used and even a respect is to be given to age and an honourable mentioning of their name c. SECT IV. It may appear by what hath been spoken who are principally engaged in this kind of exercise and the pâ—rsons upon whom more especialy this duty lys 1 Parents and masters we shall joyn them together for brevity's sake Deut. 6.7 20. Gen. 18.19 Lemuel a Prince was taught by his mother Prov. 31.1 and how Boaz principled his servants appears by their holy salutations and greetings each to other Ruth 2.4 Timothy was carefully trained up by his mother and Grandmother 2 Tim. 1.5 and 3.15 and the fruit of Abrahams government appears in the piety faithfullnesse and discretion of his steward Gen. 24.12 They have the greatest advantages of any other by their dayly society by their authority And God in giveing the law charges the master with his son and servant touching the keeping of his sabbath which is a circumstance of time he is therefore to instruct them in that and not forget to teach the essentiall points of faith 2 Ministers or Priests It was a charge given to all pastours in the person of Peter Ioh. 21.15 to fâ—ed the lambs of Christ there are them that are not able to retain a Sermon or understand a Sermon or apprehend the parts of a Sermon now this sincere milke of Catechising may make them grow in knowledge But what shall we say the fewnesse of ministers the Number of the people even makes this doctrine Impossible to be performed There are many I will not inquire the cause that can and have cut out worke enough for a minister to do yet it had been wisdome to have considered how much one was able to do Mens flesh is not of brasse nor their strength the strength of stones to execute all that which men will lay upon them and God himself will require no more then what man is able to do where many iorns are in the fire they cannot all heate the work that most of the clergy of England especially in the country hath before them denotes an Impossibility to have all exactly done and for this the truth is in some cases and for some persons it must in some sort be layd aside and preaching preferred that being the most ordinary means for the trâ—â—slation of sinners from darknesse unto light but of this hereafter SECT V. When this is pressed there is nothing urged but what is rational and pious no greater burthen laid upon mâ—n then what God hath bound them to bear and carry the necessity of this kind of teaching appears 1 The young as well as the old must appear before the judgment seat of Christ that child that thou seest playing in the streets shall one day be stripped naked and stand before the thâ—one of God Revel 20.12 let it know this that it may be afâ—â—aid of sinning 2 It is a hard thing otherwise to profit under the most powerfull ministry there are termes in divinity which in pulpits cannot be shunned as Justifie Elect Adopt and these can never be soundly understood without inspection into a catechisme 3 The law of equity binds men to do it if thou beest a parent thou hast conveyed some part of thy corruption whereby thy Infant is infected and is naturaly a Child of wrath now art thou not bound to give him counsell and teach him the fear of the Lord which may keep him from dying through that poyson thou hast given to him and make him a child of grace Art thou a master shalt thou teach him how to be faithfull to thee in the right managing of thy affairs or teach thy servant in the principles of thy art that he may live and neglect to instruct him in the doctrine of faith that he may be saved Art thou a Minister then thou art a Steward of the mysteries of God 1 Cor. 4.1 and so tyed to give children that meate that is proper for them and strong men what is fitting for them 4 It is a soveraign meanes to preserve religion from corruption when the heads of young Christians are filled with the particular branches or parts of catholick truth they will be the better able to stand out against the Hereticall tenets and perverse disputings of men of corrupt minds and being fixed in the truths of the Gospel when they are young they shall not be easily removed from them when they are old 5 They will be learning either good or bad and good they will learn with ease if it be taught them if the Fathers cry Hosannah unto Christ they can do so likewise Math. 21.15 and if they call an old prophet a bald prophet they can do so too 2 King 2.23 They will learn quickly to tell lyes and to swear oaths if the truth be not taught them and swearing forbidden 6 Unto this practise did our saviour yeeld himself when he was twelve years old Luk. 2.46 Noble T heophilus was thus taught Luk. 1.4 Elequent Apollos submitted to this teaching Act. 18.26 and can we follow better copys SECT VI. Questions resolved Quest. 1 Whether catechising differ from preaching Quest. 2 Whether preaching be to be preferred before it Quest. 1. Whether Catechising differ from preaching These two ordinances of the Church are in end and scope the same each of them being appointed for the perfecting of the Saints and edyfying of the body of Christ and at ordination are both layd upon him and with all authority yet as we may say of two eyes or two hands the one is not the other Preaching differs from Catechizeing 1 In respect of Amplitude or fulnesse what preaching draws out to an ample and large discourse Catechising contracts into some few words by pâ—ring off the exuberant parts of a continued speech retaining the cheif point matter or spirit of the doctrine 2
yet converted but to places wherein the Gospel is by law established and the ordinances by law defended In such places constantly to preach without authority from the Church or charge of the soules he preaches to seemes not at all convenient for 1 Preaching is not only necessary for the Churches good the Administration of Sacraments is also to be observed and many things may occurre by providence necessary to be done for the Churches edification which such a one is not able to performe 2 It may breed an occasion of difference between the setled Minister and his people he that hath both authority from the Church and Charge of the peoples soules may by this person secretly be brought out the affections of the people there may be diversity of gifts one of them in speech may be bold the other in doctrin more found one eminent in prayer the other more powerfull in preaching this may open a door of division and be a fire-ball of contention between them 3 It gives too much liberty to passion no face so fair but there may be found some blemish no heart so holy but may have some lust no man so upright but sometimes may halt no preacher so sound but may preach errours Now to suffer one constantly to exercise his faculty of preaching among a people if he have erroneous tenets he may freely utter them having no engagement against them though he by the law of the Church should be made to recant or leave off preaching yet those whom he corupted might never be reduced to order Mr. Brown of Northhamptonshire who was the Father of the Brownists though he renounced his errour and took orders from the Church of England yet those whom he had subverted would never reform It is good therefore to prevent the worst that men oblige themselves to that form of doctrin by law established which will make them rather study to defend it then for the pleasure of any to pick a quarrel with it 4. It is none of those ways that God hath ordained for the building up of his Church such a constant Preacher can never be designed for the work of the Ministry for they are Apostles Prophets Evangelists which had extraordinary calls for that purpose and are now gone or Pastors or Teachers which have ordinary calls and to this day remain Ephes. 4.11 These men therefore having no call that is ordinary and the extraordinary themselves confess they want we may conclude to be none of those that God hath appointed for the carrying on of the work of the Gospel in a publick way 5. By the experience and relation of the aged such tolleration made faction and gave shelter to untained spirits when men would not through wilfulness and peevishness conform themselvs to the Laws of the Church by good and found advice established they were then protected under the notion of Lecturers who to please unsetled heads and some fond persons could inveigh at liberty against the Government ecclesiastical and when Law did lay hold upon them then call out persecution persecution In a word we say he that hath an unchast wife is to keep fast his back-door so those that would have the house of the Church freed from the doctrine of Incendiaries had best keep a bolt upon this Postern gate and suffer none to reach without either of the two things before mentioned Quest. 5. Whether he that is a Gospel-Teacher may lawfully own civil Titles of Honour There are spirits and they would be thought holy that are offended if a Preacher be called Lord and there are others they are near of kin that are angry if he be called Master however both may lawfully be done and owned by a Church-Officer 1. From the dignity of their office they are Masters in Israel and Doctors of the Law they are in high places and to them is committed such great power that Whom they bind on earth are bound in heaven anâ— whom they loose on earth are loosed in heaven Mat. 18.18 Unto whom God hath committed such great power they may have honourable titles given them conformable to that power 2. From the acceptance of it by former Prophets and practise of it under the Gospel Elijah was a Prophet yet he could hear Obadiah say unto him Art thou that my Lord Elijah 1 Kings 18.7 and not be angry Obadiah feared the Lord greatly verse 3. and his religion taught him to give honourable titles to Gods Messengers and the Messenger takes them without a check yea that these or such were the common Titles of Teachers by those that feared God may appear by these instances The Sunamite coming and falling down at the feet of Elisha Did I desire a son of my Lord and yet she is not reproved 2 Kings 4.28 neither is Elisha to be thought proud in receiving it Nichodemus came to our Saviour with the title of Rabbi and our Saviour owned him for a Master of Israel Iohn the Baptist is called Rabbi Iohn 3.2 10.26 and his Disciples call Christ by the name of Rabbi which is to say Master 1 Iohn 38. These titles being mutually given and taken by such makes it not unlawfull to receive the same titles of respect and honour now 3. From the Laws of the land if the King who is the fountain of honour put such a peece of Honour whether by Patent or otherwise upon any Church-officer there is there is nothing in the Scripture that contradicts the lawfulness of its receiving Ministers will sometimes own upon the same account the title of an Esquire why may not another own the title of Lord 4. Them that are against that sinless practise they are such as would be very well pleased if there were no Church-officer to be called a Lord that they might lord it over their lands and tenements yea would never be angry at the title if they could obtain it themselves and they who would not have them to be called Masters are such as would have them trod under foot and be Masters of their Pulpits considering this denial of theirs or anger of theirs against these titles is the less with wise men to be regarded Touching that place of Scripture against exercising Lordship Mark 10.42 As it takes not away authority out of the King of the Gentiles hands so neither doth it make it unlawfull for a Church-Officer to be called Lord so he lords it not in a tyrannical and oppressive way that Text purely teaching humility and love and yet we know of late dayes none was more tyrannical none more exercised unlawfull authority nor lorded it over the Clergy then those meek Lambs yet wild foxes that refused to be called Lords As for that place urged against a Ministers being called Master Mat. 23.8 9 10. where our Saviour condemns the Scribes and Pharisees for using of it who were not worthy of it in regard it blew them up with pride when they understand those words going before Call no man Father they
these ends 1. The glory and honour of God that his name might not be abused nor his worship defiled by such obstinate and refractory persons 1 Tim. 1.20 2. For the Honour of the Church that her enemies should not have occasion to triumph and boast that she consists of impure and wicked wâ—etches Christian religion might suffer through the wickedness of such men and therefore the Church disowns them and affirms they are not Christians but heathens 2 Thes. 3.6 3. For the prevention of sin a little leaven will leaven the whole lump one notorious sinner being suffered to go without this Church discipline might infect others which when this is set will not so easily be done he is punished that others might fear and be kept pure One arm may and in some times must be cut off not for hatred to it but being rotten the whole body is in danger the like case is here 1 Cor. 5.6 7. 4. To bring the sinner to the obedience of Christ when such a judicial sentence is pronounced and when the Members of the Church withdraw from him as a leprous person so far as stands with necessity and order and knowing what is done on earth is ratified in heaven the terror of God with him that is not past all sense will so follow it and the shame of men will so fill him that he is brought to his knees craving pardon of the Church for his obstinacy and desiring to be received again into her body is absolved and forgiven and receives the ordinances of the Church and for the future walks more humbly and holily then before which was the fruit of the Corinthians excommunicating that incestuous person 2 Cor. 26.7 8. But if there be any so perversâ— that this Church-censure will not reduce to obedience the Laws of all Christian stares takes that sinners case into consideration that God be not blasphemed and by them he is punished SECT III. To let pass the several wayes that the Church useth to reclaim the sinner which is different according to the Lawes and customes used in several places the sentence of Excommunication is pronounced by the Minister of that Congregation where the offender lives in this or the like form A. B. Having been lately a Member of this Church hath contumeliously and obstinately fallen into the sin of and hath renounced his Fellowship in this Church having reproached the same and the whole Ministration of Gods ordinance therein of all which he hath been tenderly and earnestly admonished sundry times in private and hath been publickly called to repent and turn from his sin And for as much as the Church finds her tender admonitions to be fruitless towards him she is compelled though with great unwillingness and hearty sorrow to vindicate her honour and provide for the peace and safety of her Members by executing that severe chastisement on him which Christ her head and husband hath authorized her to inflict on such rebellious Children who thus do renounce and cast dirt in the face of her that bare them For as much then as the said A. B. doth utterly refuse to hear the Church calling him with much long suffering and tender love to returne to the unity and Fellowship and to make a just acknowledgment and renunciation of his sin of but doth pertinaciously declare both by word and deed his obstinate pâ—rsisting therein Therefore after solemne calling upon God and having his glory before our eyes the credit of the Gospel and the prosperity of his Church I do hereby according to the commanâ—ment of Christ and by his authority committed to me as minister of thy Church and with the consent also of the same solemnity pronounce and declare in the name of our Lord Iesus Christ the said A. B. to be cut off from this Church and body of â—hrist as a most obstinate and impenitent and do leave him to that fearefull judgment and fiery Indignation denounced against such and do warne and beseech you to withdraw from him that he may be ashamed and to lay him aside to be dealt withall when the Lord Iesus Christ shall come Which sentence is nothing but a declaration of that which the sinner is before he be judicialy sentenced by the Church Yet it is to be noted that this casting out of the Church is not absolute save as touching external rights and priveledges of the Church from which Excommunication fully keeps him but as touching internall right he hath unto the same it is only conditional that is upon his persisting in his errour and therefore if the excommunicate will leave his wicked deeds confess his sin be reconciled to the Church whom he hath offended signifying this to his minister he is again to be restored to all the rights and ordinances of the Church and to be absolved from that sentence passed upon him that Satan geat no advantage over him or left he be swallowed up of too much sorrow 2 Cor. 2.7 The sinnes for which the sinner hath this sentence of Excommunication passed on him are not alike in all Churches for according to the laws and orders established in severall Churches crimes sins and offences may be different according to the Constitutions of those Churches that is of those offences which are made against the laws in those places commanded for the honour of the Church though not directly required by the law of God SECT IV. Quest. 1. Whether the Reformed Churches are legally excommunicated by the Pope Quest. 2. Whether Kings ought or can be Excommunicated Quest. 3. Whether excommunication debarres from all society of the Church Quest. 1. Whether the reformed Churches are legally excommunicated by the Pope The Bishop of Rome in regard of the separation made from him by the professors of the religion called the Reformed hath passed his sentence of excommunication upon them as Heretical but unjustly Foâ— 1 They are not Hereticks but Orthodox professors they have left that upon which their souls could have no sure hold There is no point that ever Christ taught or the Apostles preched or the primitive Church knew that is denied by the reformed 2 He hath no power to exclude them out of the Church who himself is scarce a member of it he is in the Church only as Antichrist in the temple of God and in as much as he exalts himself above all that is called God 2 Thes. 2.4 viz. all Kings and maâ—itrates in which regard in some measure his Churchship might be denyed 3 The Church of Rome her self is most hereticall if that be Heresy to preach down what God commands to blot out what he hath written to adde to what he hath spoken and dispence with what he hath enjoyned the Church of Rome cannot be found they ought first to cast the beame out of their own eyes and then they can see the better to pull the mote out of ours 4 The Pope or Bishop of Rome hath no authoritative power over the Churches of other
form of the institution of the Sacraments is not conditional that is the word to baptize in the name of the Father c. according to the institution is effectual to be a declarative sign of the baptizeds interest in the Father though the parties life be not exemplary Holy in regard it is not annexed to that precept which it should have been had the ordinance depended upon it So in the Sacrament of the Lords supper he that is a receiver of the bread and wine conscecrated sanctified and set a part as in the Gospel receives the body and the blood of Christ in as effectual a manner when the Minister is prophane as when he is Holy holiness in the Officer being not a condition required for the consecration And therefore as some said Now see to thine own house David we say Look to thine own faith O Christian. 5. It is against the judgement of all reformed Churches In those Articles above mentioned and of the Church of England Art 26. the Art it self is this Art 26. of the Church of England Although in the visible Church the evil be ever be mingled with the good and sometime the evil have chief authority in the Ministration of the word and Sacraments yet for as much as they do not the same in their own name but in Christs and Minister by his commission and authority we may use their Ministry both in hearing of the word of God and in receiving of the Sacraments neither is the effect of Christs Ordinance taken away by their wickedness nor the grace of Gods gifts diminished from such as by faith and rightly do receive the Sacraments Ministred unto them which be effectual because of Christs institution and promise although they be Ministred by evil men Nevertheless it appertaineth to the discipline of the Church that enquiry be made of evil Ministers c. Quest. 3. Whether the Sacraments differ from the Scriptures This is not positively determined since in some things there is a difference and in other things no difference we shall therefore in a few words discover both these beginning with their difference which consists 1. In that the word is preached delivered opened unto all the Sacraments given onely to the faithful 2. The word hath the priority of order that ever going before the Sacraments they alwayes coming after it 3. The word begets and creates faith the Sacraments nourish faith and make it to grow 4 The word is received by the ear the Sacraments by other senses 5. The word is simply and ordinarily necessary for salvation and sufficient without the Sacraments to sanctifie the soul the Sacraments are not simply necessary for life and their efficacy depends upon the word the want of the Sacraments is not damning but the contempt or neglect of them Again The word and the Sacraments differ not but agree and are one 1. In their Author God is the Author of them both he spoke the word and instituted the Sacraments 2. In their instrument by which they are both effectual that is the Holy Ghost he makes both the one and the other to be effectual unto salvation 3. In their Object both of them are for men onely and for their glory 4. In their subjects both of them hold out Christ with all his merits purchasing and proffering pardon 5. In their end both of them are designed for the glory of Christ and salvation of the elect Quest. 4. Whether the Sacraments of the Old differ from those of the New Testament As before this is not directly to be Answered they differing and not differing in some points they differ 1. In the matter and quality of their signs theirs was a cutting off the foreskin and in eating of a Lamb ours are bread and wine 2. In some external rites and ceremonies they were to circumcise precisely the eight day and eat their Lamb at such a time of the year ours are tyed to no time to no place 3. In the easiness of the duties compare our baptisme to their bloody Circumcision and we shall be brought to bless God for our freedom 4. In their duration the Sacraments of the Old were but to endure for a season but those of the New Testament are not to be altered while the world endures They agree and are one 1. In their give Christ the only Law-giver to the Church instituted both the one and the other 2. In their signification what baptisme signifieth now Circumcision signified regeneration or a being born again and was by both held forth Christ was signified by their Lamb so he is by our bread 3. In their application they received theirs by faith and our Sacraments are applied by the same grace 4. In their end or effect the invisible grace goodness and mercy of God were represented both to them and us in the external and visible signs Quest. 5. Whether two Sacraments be sufficient under the Gospel The Church of Rome maintains the necessity of seven not to stand upon the mystery and perfection of the number she teaches their necessity upon this ground viz. There are seven things she accounts necessary for preserving the natural life of man and therefore there must be seven things to preserve the spiritual life of a Christian. 1. It is necessary that there be a birth that 's baptisme 2. That there be a grouth that 's Confirmation 3. That he receive food that is the Lords supper 4. That he receive Physick that is pennance 5. That he receive Cordials that is exteame Unction 6. That he be governed by Laws that is Order 7. That he multiply in a lawful way that is Marriage Unto which they might have added a thousand more some of these being necessary for mans well being only and so are shoos and stockings hat fire houses c. but passing these over we defend that two Sacraments are sufficient under the Gospel 1. The Scripture that contains all thing necessary for salvation binds us to no more mentions of no more if more had been necessary would not Christ have told us given us the Element and the form and promise of it all which are necessary unto Sacraments but not a syllable of any of these more then unto two therefore there are no more necessary 2. Two Sacraments were sufficient for the Iews to uphold them in the faith of the promises viz Circumcision and the Paschal Lamb. Unto which now answers baptisme and the supper therefore they are sufficient for us For 1. God shewed as great a care over them as us 2. They were as dear to him as we are 3. They were as subject to frailty as we are 3. Two Sacraments are sufficient to all spiritual mercies a believer can ask for and hope for They seal testifie assure and represent Adoption Justification Regeneration Consolation and Eternal Salvation and what more would a Christian require CHAP. II. Of Baptisme HAving spoken briefly of the Sacraments in general we come
Whether it be a sin to receive the Communion in a mixed congregation and if private examination be necessary By a mixed congregation the age makes us to understand 1. A congregation wherein any Communicant is not of the same judgement principle or opinion though in things circumstantial 2. A congregation wherein there are some Communicans that have sin in their mortal bodyes though it be repented 3. A congregation wherein there be drunkards or sweaters though adhearing professedly to the doctrine of the Gospel Unto which we will add this also though he was never reproved nor admonished by us The Question is then whether a man that hath prepared himself by sound hearty real and holy examination for that Ordinance may altogether forbear it and omit it upon the account of his knowing or foreseeing that such a drunkard will be at that holy banquet It is answered in the negative he ought not to forbeat upon any such pretence For 1. That Ordinance is not arbitrary It is not left to our own will and discretion that we may or may not as we will we ought to do our duty and prepare our selves to be worthy receivers if another neglect his and yet receive let him look to it the Lord is at hand 2. We might neglect other Ordinances as well as that we might refuse to read the Scriptures to pray to hear upon the same reason and indeed this doctrine as it hath kept some from the Chancel that is from receiving it hath kept others from the Church that is from hearing and this again hath kept some from the Scripture resolving to keep company with none but such as are altogether without sin and therefore the light within is their rule 3. God requires no such condition he craves faith repeatance and new obedience on my part but not that my companion should have the same or then I to be refused and my offering not to be accepted one Christian shall never be bound hand and foot and cast into utter darkness because another of the company wants the wedding garment 4. It is plainly against that Text 1 Cor. 11.29 he that eaâ—eth and drinketh unworthily eateth and drinketh damnation or judgement to HIMSELF therefore not at all to another he that prepares himself aright need not fear what the unworthiness of others can do against him 5. It would clearly take away this Sacrament out of the Church who would prepare himself to come if he should be cursed by anoâ—hers unworthiness or approach that table though full of faith with boldness except he knew that every heart at the table were as holy as his own and others that were as full of faith as he might hang down the head least his unworthiness procure unto them a judgement and so the devotion even of the devout should receive a bar â—nd be shut from all comfortable actings and holy duties This is not spoken to countenance prophaness but to inform the weak and tender conscience there being Laws in the Church to dâ—bâ—rth scandalous from that table and also thâ— ignorant which may and ought to be put in execution by the Church Officer after his admonishing the one and instructing the other for to exclude either of these without tryal save in case of necessity is arrogant and rash and without Authority but upon certain knowledge to debaâ— such is both religiously and lawfully done No Minister shall in any wise admit to the receiveing of the Holy Communion any of his cure or flock which be openly known to live in sin notorious without repenâ—ance nor any who have maliciously and openly contended with their neighbours until they shall be reconciled c. The scandalous are found out by the ear and secluded by Law the ignorant cannot be found but by discourse conference or examination which leads in the second part of the Question Whether private examination be necessary There is a twofold examination in reference to the Sacrament of the Supper 1. In respect of God 1 Cor. 11.28 men are bound and it is necessary for them to examine themselves 2. In respect of the Church that the ignorant and unlearned make not that Ordinance undervalued the Question is of this latter and amounts to this Whether the Church Officer may lawfully debar a sober pious Christian or one of whom he neither sees nor hears evil purely upon the account he will not submit to his examination a practice of late too commonly known nay several thousands have been excluded except they came under the tryal not of the Church Officers only but of his lay-Elders an office not heard of in the Church until these late years and are parts of the Church no more then those Anticks whose mouths supplie the places of spouts unto the temples but to let them pass it is denied private examination in this sence is not necessary For 1. The Scripture would have given some Item of it when the nature of the Sacrament is stated and examination required 1 Cor. 11. No word that tended in the least to this is written but every man enjoyned to examine himself 2. It cannot be shewed that ever the priests examined the fitness even legal of those that aproached the Paschal and yet the danger of unworthy receiving the one seems as great as the other 2 Chro. 30.20 1 Cor. 11.30 3. That Parable Matth. 22.9 is against this practice wherein the servants are appointed to bring in all that they could find without Order to try if they had the wedding garment the want of which condemned the party but not the servant Yet by the Law of the Church particularly of the Church of England none are to be admitted to that Ordinance until they have given sufficient testimony of their knowledge in the principles of the Christian religion Which Law though not expressed in Scripture in direct terms yet consequently it is approved In regard that the Church Officers are called Watchmen Stewards Shepherds c. which titles denote what a care they ought to have of their people or flock This even this being not taught unto the people was a firebrand of division between the Pastor and his people in these last days examination being by them required and that rigidly not declaring it as necessary in respect of the Church which would have satisfied the minds of all sober Christians but as from Scripture when the people knew that no such thing was required and they themselves not being able â—o produce the Text wherein in it was enjoyned It was pretty sport to hear men publickly and privately affirming that those who submitted not themselves to examination ought to be secluded for breach of that Order or discipline they themselves erected and yet not conforming themselves to those Orders that by Law had been established By which two things to all of understanding occurred First their arrogance to make Laws and compel the people without authority to submit under the pain of leâ—ser excommunication
be taken Quest. 1. Whether swearing be an ordinance of or under the Gospel There are them that live about us and among us who denies that swearing is any part of Gospel worship and therefore though called thereunto refuse least they should sin but erroneously For 1. Swearing was no part of the Ceremonial law but used long before Moses and the ends of it are morall and therefore it is not abolished by the death of Christ. 2. It is prophesyed that the Church of the Gentils shall swear by the Lord and by the God of truth Isa. 65.16 Ier. 4.16 Implying that whereas they did swear by Baal and other false gods they should by knowledge be brought from that Idolatry and give that point of worship to the God of Heaven who alone is the true God 3. By a holy Apostle it is frequently done even by him who was an eminent preacher of the Gospel viz. St. Paul an oath is nothing but a calling of God to witnesse of the truth of that which is done or spoken that it may be received with the greater belief now how often doth that eminent servant of the Lord Jesus deliver himself in the very substance of an oath as God is my witnâ—sse Rom. 1.9 God is my record Pâ—il 1.8 God is my witnesse 1 Thes. 2.5 10. God knoweth 2 Cor. 11 11 31. Before â—od I lie not Gal. 1.20 I say the truth in Châ—istiâ—n Christ I lie not Rom. 9.1 As the truth of Christ is in me 2 Cor. 11.10 I speak the truth in Christ and lye not 1 Tim. 2.7 All which are as substantial oaths as any we read of in the oâ—d â—â—â—pensation 4. Even in the close of the Gospel we find a holy Angell to swear Rev. 10.6 we pray that the will of God may be done by uâ— as it is done by the hoâ—y Angels and hear we have an Anâ—ell for greater certainty sealing his threatning by an oath From these reasons we may without errour conclude that the oâ—dinance of swearing is in full force and power under the Gospell to all intents and purposes any thing that our adversaries can bâ—ing to the Contrary notwithstanding Those texts Math. 5.34 and Iames 5.12 speaks of swearing in our common communication and of such oathes as are sworn by the creatures as may appear by the contexts not of Judicial swearinâ— oâ— any other kind of oathes when necessity and authority draws men to it for clearing of the truth and ending of controversie against which the Gospel speakes not one word but confirms it by severall passages yea St. Paul writing to the Hebrews says Heb. 6.16 That an oath for confirmation is to men an end of all strife not that it was but it is q.d. while I am writing and preaching now when the found of the Gospell is gone over all the world is an oath the end of strife and that not to some only but to men i.e. to all sorts of men whether Jew or Gentile now had it been a sin to have used an oath under the Gospell for that end we should have heard of it in this most proper place or in some other And if any will be contentious let them consider that Pauls before God I lye not 1 Gal. 20. and the Angells by him that lives for ever is more then yea yea and yet who dare reprove either of them of sin To this doctrine consents the reformed Churches of Helva Art 30. of Ausp Art 16. of England Art 39. the Art itself is this Art 39. of the Church of England As we confesse that vain and rash swearing is forbidden Christian men by our Lord Iesus Christ and James his Apostle so we judge that Christian religion doth not prohibit but that a man may swear when the Magistrate requireth in a cause of faith and Charity so it be done according to the Prophets teaching in Iustice Iudgement and truth Quest. 2 Whether the Oaths of Allegiance and Supremacy required by the Kings of England c. of their Subjects may lawfully be taken That Covenants or oaths in cases of necessity or suspition may be made by the subjects of a land to their lawful Prince appears by that Act of Iehoiadah at the Coronation of King Iehoash 2 King 11.17 where we have the footsteps of a Coronation and allegiance oath but to come to the matter in hand either of these oaths may lawfully be taken For 1 Swearing is a Gospell Ordinance and therefore under the Gospell may be performed being ratified taken and used by a holy Apostle and blessed Angell 2 There is nothing in them oaths that is contrary to the word of God God who made the heavens is only called to testifie the reallity of the intentions 3 The taking of them gives assurance to his Majesty of his Subjects faithfulnesse and loyalty and indeed as the case now stands he may be suspected of disloyalty that will not satisfie the law in that particular 4. It is but equall that subjects swear to defend his Majesties honours and prerogatives since he hath sworn to maintain his subjects rights and properties Next swear not at all the grand objection is his Majesties supremacy But 1 It is under Christ none acknowledgeth him as absolute head of the Church that being his sole prerogative who is King of Kings and it would be considered whether God hath not made as good and as many Laws touching the government of the State as he hath for that of the Church yet who will thence conclude that the Magistrate is not supreame in civill affairs that is next immediately under God For no otherwise is he head that is governour of the Church 2 It is only to exclude the Popes Authority His holinesse at Rome looks upon all Kings and Emperours as his Vassals and servants and did he not exalt him above all that are called Gods he would want one mark of the Antichrist 1 Thes. 2.4 by the way they being called Gods we are to know that none on earth no no Presbytery their superior nor contain the Pope therfore pretending a power over the Church making himself or giving out himself as head of all civil Ecclesiastical officers and withall making the Church to be so absolute a distinst body from the state that no state officer whether the King though he only be supream ought in the least to meddle with it or if he do to be excommunicated or deposed for his presumption this power is by this Oath taken from the Pope and given to him that is the true as the Pope makes the Church to be so absolute a distinct body from the state as that the state hath nothing to do with it or in it there are them in our dayes to be quit with the Pope that would have no Church officer in the least to meddle with the state supposing such an absolutnesse in the one that it hath no coherence with or dependance upon the other in this absolute sence the
lying one 6. He challenges Disputes in which they falsify the Scriptures and learned Authors pretending they are on their side In this last Rome hath an excellent faculty and in the first our Hereticks hath a strange confidence Vaine glory is the stirrup by which he mounts and popular applause the breath by which he lives which he hopes to receive by challenging and indeed he may be very Impudent I should have said confident in his disputes that resolves before hand never to be convinced which is his property 7 His followers betray him They are either the hoâ—low Hypocrites who generally favour the Heritick in his tenents or the Idle person he that lives without a calling shelters himselfe under the garment of an Heretick that it may be thought its religion makes him leave the world in a word young curious boys weak bâ—ains silly women generally makes up his congregation 8 He is most bitter against them that opâ—se him This makes the ordained ministers to be the Butt he most malitiously shoots at he is the greatest eye soâ—e in the world to the seducer because he is to discover him point him out unto his people that they may shun him wherefore he hates him and yet let me assure him he shall as soon keep the sun from shining upon the world as get ordination out of the world 9 He ever makes a gain of those wâ—om he seduceth he calls his preaching either free or if he do get it is only the peoples free gift and not certain to him however generally a collection is made at the close of his speech and like Idolaters who can give their Jewels and their ear-rinâ—s to make a golden câ—lfe yea give their sonnes and dauâ—hters unto Devils they give him sometimes a large contribution some have refused this publick way yet have under ground sayd such pipes as have brought in a large quantity of creature comforts It is a great blessing in their account if any be seduced that hath large portions of this life for by some secret deeds of conveyance they are all sonnes and daughters adopted and sharers of his goods and like greedy horse leetches never leave sucking untill he be as poor and empty as ever he was full But I long to make an end of him 10 He comes to disgrace in the end denyes what he affirmed before or else casts it into a new mould and mince it and alter it and tells he was not rightly understood Were heresie a standing dish in time it might be swallowed down by many otherwise adverting enough but it never continues in one stay It cannot be licked unto one form he denyes this tenet this day He must strengthen it by denying another tomorrow his hearers may be are in love with a new religion he must set up shop again and that he may have trading he must varnish over his old stuffes with some new glosse and to his new Proslytes teacheth for doctrine some new fancy and like a man in danger of drowning catches at any opinion though never so false before he clearly be shut out as a deceiver which oftentimes by good laws or Church censures falls to his lot Quest. 3. Whether a Preacher once setled in a place may leave that place There are some that touching this Question are one the extreams of both sides by on party it is affirmed he ought not at all by anotheir partly it is held that he may doe it when he will we shall not at this time fall out with either party yet there are some ground that salva conscientia a Minister may remove from that place whâ—rein the law hath set him As 1 When the activity and excellency of parts deserve it unto whom God hath given eminent gifts it is lawfull to manage that place that is sutable for those gifts if it were not so the places of most concernment in the Church might be worse supplied and he whose parts the Church stood in most need of might be buried in a corner he than that conceives his parts might be sayd out for the good of the Church in a more powerfull manner in such a place unto which I suppose him lawfully called then in that wherein he now is he may remove himself and that from the nature and end of his office which is the perfecting of the Saints One of lesse and of inferiour parts may in that place wherein he is now accomplish the same end as well as he and his parts can help it more forward in that place unto which he is now removing 2 When inability of body and weaknesse of parts call for it A man may not be able through severall infirmities to undergo the duties of one place and yet the same man be sufficient to execute all the parts of his office in another In this case he may remove by the Law of Charity for God will have mercy and not sacrifice 3 When the affections crossenesse of people seem to compell it people as the Galathians may stay in their affections and their hearts for some cause or other be alienated from him they formerly loved In this case a Minister may remove by the Law of reason for where there is not love to the person there will hardly edification be got by the doctrine he may go where he is better beloved and the people may receive or choose another in whom they more delight and in my judgement both changes for the better this relinguishing is justifiable from the end of preaching which is the edification of the Church 4 When the Covetousnesse of the people or smallnesse of the meanes force it As was sayd before a Minister is at certain charges common with other men he may have a familie which ought to be provided for he may be sick and must then have attendance or perish Now not to have wherewithall to answer his necessity or supply him in his need he may remove by the Law of nature which binds him to educate his Children to provide for his family if this place wherein he is will not do he may leave it and his relinqiushment is Justifiable both before God and man God will keep no man in his vineyard nor bid any go in but upon good termes and competent allowance and men will allow every Tradsman Shopkeeper to live by his calling and profession why therefore ought not a minister to live by his function and office Indeed if men make a custome of removing from one place to another without some emergent cause it is both sinfull to themselves and dangerous to the Church As Warre therefore is to be made with good advice so a choice is to be made with mature deliberation Quest. 4. Whether it be expedient to permit one to Preach constantly or weekly in a place that hath neither Order from the Church nor Charge of the people This Question hath no eye to them that so preach in a Church not setled or in a nation not
countries The power of excommunication ought to proceed from one who hath authority over that Church from which the party is excommunicated now the Pope what ever power as another Bishop he hath in his own Diocesse there is no power he can in the least lay claim to over other places They being by God put under the goverment of others over whom the Pope or Bishop of Rome hath no power and therefore cannot excommunicate Quest. 2. Whether kings ought or can be excommunicated Untill the days of Gregory the seventh Bishop of Rome the Imperial Crown was never touched with the thunder of excommunication of him it is written hic primus Imperatorem excommunicavit potestatem constituendi Imperatorem sibi arrogavit and indeed after him it was the usual practise of the Romish Bishops to extinguish the light of Imperial Majesty by disobliging subjects from their duty and allegiance to their lawfull princes by letters of excommunication Queen Eilzâ—beth of blessed memory was excommunicated by three Popes successively viz by Pius the fifth Gregory the thirteenth and Septus the fifth but that is no great wonder for her Father Henry the eight was so sentenced before her with all his protestant Children Yet of late the Popes mouth is something stopped that he seldome doomes and his arme in some measure dryed up that he cannot draw out this sword so often as formerly not because he wants will but because he wants no wit knowing that now the world is grown so wise as not to regard his threatnings However there is a generation known by the name of Presbyters or Guiless whose doctrine joyns to the popes in this touching the excommunication of Kings My â—oul never knew Treason but as our Saviour knew sin viz. by speculation only I am affrayd to see the word King and the word excommunication stand together le ts alter phrase and speake of the magistrate and in our discourse we shall unâ—e stand the cheiâ— Magistrate of Genevah since it is mantained by the Patriarch of that see It seemes neither Christian nor rational to bring magistrates under this censure For 1 Grant that the supreme magistrate might be excommunicated for any cause we should find him sentenced for no cause As â—t was a custome of the Bishop of Rome to censure Kings and Emperours at every time he took distate so these Guisels as they stand in opposition to Episcopacy haveing passion and spleen as natural to them as the faculty of breathing should at the fiâ—st supposed offence and they will ever be offended except they be highest divest majesty of its grandeur by their citations irreverent admonitions and frequent yea causeless Excommunications 2 It may open a doore for Treason and rebellion and countenance it by law to make the supreme magistrate by law no better then a Heathen and the Christian Governour no other in his dominion then the gerat Turke in his may provoke Spirits to attempt that which at this time we will not name They distinguish that they may not be mistaken that they excommunicate not the magistrate but â—he Christian cunning gamesters may not another say he kills not or rebells not against the Prince but an excommunicated person cunning executioners we have seen the sad events of such distinctions and the obâ—erver of them deserves to be civily excommunicated or banished or delivered over to the Executioner rather then he should have any opportunity of performing his desires or of uttering his mind in this particular seeing it is so destructive to all peace and order 3 The Church never could be bettered by magistrats excommunication this ordinance is appointed for the preserveing of the Church in peace and for the honour of the Gospel which ends we may know shall never be obtained by this How the Excommunications of the Emperour by the Bishops of Rome did make for these ends both the Emperours and the Popes know what quarrels underminings scandals to religon would be between the incensed King and the furious Guisel is easy to be foreseen 4 The arguments brought to defend this Papal practise are such as have no strength in them Is it not think you a neat knack of a Guisel that he can deliver the magistrate over unto Satan cast him out of the Church as a rotten member and all his subjects must be made behold him no better then a meere Heathen and yet not hurt the magistrate at all nor rob him of that majesty which officially is in him The story of King Uzziah is brought in to Justify their practise mentioned 2 Chro. 26.18 but when the sequele of that History is observed they will find it farre different from Judicial excommunication his being cut off from the house of the Lord was for his leprosie no leper being admitted thereunto and indeed by this Instance it is discovered what was said before for by reason of his naturall leprosie he was not only debarred the house of the Lord but also deposed from his throne which act indeed the Pref. might and we have cause to suspect would do when they have judicially excommunicated the magistrates so that by this meanes they would procure to themselves the power of pulling down one and setting up another That passage of Ambrose toward the Emperour Thedosius is much talked of but when all parts of it are considered it was nothing lesse then Pres. Excommunication That distinction of the Magistrates being but a man is worthily to be delivered over unto Satan he is more then a man We read that he is worth ten thousand mâ—n 2. Sam. 18.3 and when in Scripture it can be produced that 2 wicked Saul and idolattous Iereboam a Murtheâ—ous Manasseth or ungodly Iehoahaz undergoing the 〈◊〉 of the Church of the Iewes they shall have liberty 〈◊〉 against wicked magistrates the Church of the 〈◊〉 otherwise the distinction of good and bad 〈◊〉 amounts to nothing Saul was a wicked Prince but we ought to look upon him as the Lords annoynted and in that regard fear to touch his person or smite him with the tongues Saul must be untouched because he is King must be reviled made a Heathen nay possibly murthered because he is Saul say rebells Now which shall we follow God or man It is true excommunication is an ordinance of God so is the shedding of the blood of them who hath shed blood Gen. 9.6 Why was not Saul put to death then slaying the Lords Priests Kings are in Scripture looked upon with a watchfull eye by God that none harm them is not Saul a prophane wretch a notorious murtherer one forsaken of God Yet who can stretch forth there hand against him and be guiltlesse 2 Sam. 26.9 And though they should deserve stripes yet they are not to be stricken for equity Prov. 17.26 for against him there is no rising up Prov. 30.31 yea who ought to say what doest thou Eccle. 8.4 not excluding a just reproof or admonition for so John the Baptist reproved Herod