In this Authors Answers to his owne Quaery what shall be substituted instead of Prelacy Liturgy and Ceremonies many things deserve examination First whereas he saith considering the Church of England to be none other then a National Church its uncapable of constitution This word Nationall Church I finde often used and much put upon it and yet neither is it a Scripture phrase nor do any give us a certaine exposition of it if by it they understand a Church that hath some common Nationall Worship by some common Pastor at some common place as all the Jewes had the same High Priest and Temple and all the Males were to meete thrice a yeare at the place which God should choose In which respect I conceive the Church of the Iewes was properly termed a Nationall Church in this sense Christians have no Nationall Churches But he seemes to make a National Church to be when an whole Nation is taken into a Visible Church or Churches having all of them the outward profession of Religion which he saith is impossible now because particular Visible Churches consist of none but Visible living members and visible Saints under Christ the King of Saints But here I would faine know the reason why it is necessary that the members in a particular Church should be of better mettall then the members of a Nationall Church doth not God require by his precepts as much of a Nationall Church and say as much of them as of a particular Church See Exodus 19.4 5 6 7 8. how often is that Priest on the Nationall Church of the Iewes Be yee holy or Saints for I am holy The very same charge that is prest on Christians 1 Pet. 1.14 15 16. where no more is required of the members of Christian particular Churches then of the members of the Iewish Nationall Church and are not the members of the Iewish Nationall Church called holy or Saints aswell as be commanded to be so How often is this reason given by the Lord for you are an holy people See Deut. 7.6 14◠21 26 19. And many other glorious things are spoken of the church of the Iewes Ie. 2 5. Ps 1354 And was not Christ their King Psa 44 4. If he were slayne from before the Foundation of the world and the Redeemer of he Church under the Law was he not their King too What difference then doth Scriptures make betweene the members of a Nationall and particular Church and who dares distinguish where the Scripture doth not If they Answere that the Nationall Church of the Iewes were holy in Profession or are called holy in regard of some that were so indeed the denomination being from the better part will not nay must not that answere serve us were all the members of the Apostolicall Churches Visible Saints otherwise then by profession what those that were carnal in Corinth Cap. 3. and defrauders and scandalous contenders too C. 6. Those that were drunk whē they came to the Sacrament too Those that denyed the Resurrection too 1 Cor. 15 12. and those that had not repented of their uncleannesse fornication and Lasciviousnesse too 2 Cor. 12 21. And those that traduced the Apostle too Cap. 11. Then what shall deny the visibility of a Saint or a living member So I might aske touching some in the Ancient holy Church of Rome Romans 16 17 18. And the like of some in the Church of Philippi Cap. 3.18.19 So likewise in the Church of Sardis Revel 3 1 4. and Laodicea Revel 3 16 c. Can these be sayd to consist of Saints or holy people any more then the Iewes must they not have the Title of Saints in regard of their Profession or the denomination from the better part Can Sardis in any other respect have the name of a Golden Candlestick And then I would know againe for what reason it should be more dishonorable to Christ to be the head of a Congregation that are not all Visible Saints further then by profession and outward conformity then to be the head of a Nation where all are not Visible Saints or why Christians should be in more danger for being one by Profession in a Congregationall body then Christ and Prophets for being one with such as were not Visible Saints in a Nationall body these I confesse are Riddles to mee Nay I conceive that though all that doe professe holynesse and life should in duty be so yet Christ in the parable of the Tares and wheate showes it will not be so and a generall seperation is not to be attempted till the end of the world for the Tares signifie the workers of Iniquitie that grow are to be gathered out of the Kingdome of him who is stiled the King of Saints and out of what Kingdome but the Kingdome parabolized The Kingdome of Heaven Math. 13 24 41. and these Tares were not secret Hypocrits for the Servants did discerne them and tell the Master of them and not the Master the Servants nor doth it any way crosse us that the field is interpreted the world as though the wicked and Godly should be in the world together but in distinct societies For this cannot be Why should the Servants wonder to see the wicked in the world how could the Tares come after the wheat as they are said to doe seeing the wicked were in the world before the Godly in the Church see verses 25 27 Why should the Servants consult about the wicked in the world What have they to do with those that are without yea if the wheate and the Tares be thus interpreted there must by this parable be nothing but wheate in the Church no Chaffe no Judas no hypocrite for all but the tares are righteous and shall shine as the Sun in the Kingdome of the Father verses 41.43 But why then is the Field interpreted to be the world A. For good reasons because the visible Church was not to be limited to Judea but extended to the whole world that would entertaine it Secondly the word of this Kingdome ver 19. was to be Preached in the world and by the word of this Kingdome this Kingdome wa◠to be gathered in the world in which Kingdome should appeare the Tares with the Wheat These things are so suitable to Christs words scop that I do not at al doubt but that this is the true exposition of this parable Nor doth the Argument so confidently held out against it any whit overthrow it if you thus interpret the parable say some you must of necessity exclude all Church Censures and so crosse other plaine Scriptures A. There is no such necessity in it neither for its a rule in interpreting parables we must not extend them beyond their scope now we must know wicked men are of two rankes one ordinary that though they have no grace visible yet they are formal Professors not guilty of Crimes others that are guilty of notorious crimes as the incestuous person c.
high and holy work and so indeed a Christian of no value but we have need of direction how to do it as wel as of Argument to incourage to it we must then observe these rules We must do it understandingly Direction 1. though we doe it with company yet not only for company Others examples may be inter Motiva but not fundamenta be motives not the only grounds of entring into the Covenant we must understand what the Covenant is that we undertake and how good it is and so imbrace it A man being a reasonable creature must do every thing understandingly or else it is not reasonable and so cannot be acceptable service Rom. 12 1. 2. We must do it sincerely not with the mouth alone but with the heart God discernes abhors Aypocrisy as they Covenanted 2 Chr. 15 12. To enter into a Covenant with all their heart so they performed it v. 15. 3. We must do it willingly and freely not forcedly no not in a mixt sense for feare of censure or punishment but voluntarily choosing it as that which is good and eligible No action is acceptable but what is don willingly some things are sinfull which are in voluntary but none good 4. Yea we should do it joyfully being glad of an opportunity to do good and approve our selves to God as they did here 5. We must do it reverently a Vow is an Ordinance of God it is made with God before God and when we have to deale with God more solemnly who is glorious or with Ordinances that are so holy should not we be reverent Lastly we must do it conscienciously not carelesly I meane so that when we have don it we remember it and make conscience of the observation of it else we prophane it we loose the end of it we breake many a strict charge in the word of paying our Vowes we have made and so indeed may get a curse insted of a blessing being to God as deceivers which thing Iacob feared then G. 27 12. Our Ancestors at least the Peeres have bound their posterity in a Curse if they did not uphold the liberties of Magna Charta which how well or ill rather it hath been observed is no hard thing to conjecture and why may not that Curse be one main thing causing our woes I am sure in the Original the words in Ieremy may be rendred thus Ier. 23 10. For the curse or execration the Land mournes This Covenant is wiselier contrived being personall not for posterity who having not our occasions may want our care and may degenerate as we somtimes did let us therefore who do it out of fresh bleeding occasion be conscientious in it to observe it to helpe us it 's good to keepe a Copy of what we have entred into keeping it on a table in our houses may further the keeping of it on the table of our hearts And oh that that God who when he had put it into the heart of Hezekia to keepe a Passeover in purity and declare it by Proclamation gave to Iudah one heart to do the commandement of the King and the Princes by the word of the Lord would give England one heart in this manner to enter this Covenant according to the rule of Gods word then would God give us rest round about as he did to these Iewes 2 Chr. 15 15. Then would he do according to his promise subdue our enemies make the haters of the Lord submit themselves and feed us with the finest of the wheate Ps 81 14 15 16. He would do do I say nay do we not see he hath done For is there not newly a grievous plot discovered defeated and we preserved which is like to turne to the further confusion of the adversaries the glory of the truth and perfection of reformation oh then let this confirme us and comfort us in this blessed way that we may prosper here and being faithfull unto death may inherit the Crowne of life Which God vouchsafe to whom be glory for ever Amen FINIS Vindiciae Voti OR A VINDICATION OF THE TRUE SENSE OF THE NATIONALL COVENANT in a briefe and moderate Answere to the Protestation Protested Discovering the unfoundnesse of that interpretation of the COVENANT and the weaknesse of the grounds there suggested for Separate and Independant Churches BY IOHN GEREE Master of ARTS and Preacher of GODS word in TEWKESBURY Published by the Authority of the House of COMMONS LONDON Printed by R. Oulton for Iohn Bartlet and are to be sold at the signe of the gilt Cup neare Saint Austins Gate 1641. Christian READER AFter I had sent up this exercise about the Protestation to the Presse there came into my hands a Pamphlet named The Protestation Protested or a Remonstrance shewing what is principally required of all those that have or doe take the Protestation Which Treatise so far as it doth concerne this title seemed to me so irrationall that I thought all understanding Christians would rather have smiled at the weaknesse then have been any way moved with the Sophistry of it But finding by experience that not onely many of the more intelligent Christians but even some of reputation in an higher ranke were much taken with it and the effect of it that some were scrupled some attempted a tumultuous removing of things established by Law under colour of this Protestation I thought it necessary that unto this Treatise pressing the taking of the Covenant and directing to do it understandingly I should annex a briefe Answere to the unsound interpretation of it by this namelesse Author lest those that have or may enter into it by my meanes be afterwards by this bad glosse cast upon either the incomparable burthen of a wounded conscience or unwarrantable and illegall Actions which will hinder not further an holy legall and orderly Reformation AN ANSVVERE TO THE PROTESTATION PROTESTED THE very Title seemes to me a riddle seeing nothing in the Treatise to answere it this being not an avowing but a glossing or rather a glosing of the Protestation as will appeare by the sequell But least we should stumble at the threshold he hath hang'd out a light adding Or a short Remonstrance c. ECCLES 5 45. Page 1. When thou vowest a vow unto GOD defer not to pay it c. THe Author first laies us downe a text of Scripture from consideration of which compared with this Protestation he is made to tremble at the small account that many make of so solemne a vow under which guilt by his exposition he concludes the most of the best Ministers and people of this Kingdome who have entred this Protestation wherein thus far we willingly agree with him A vow to GOD is a straight and sacred Band that should not be entred into rashly but with serious deliberation Eccles 5 2. else in stead of an help it may become a snare and be so far from acceptation that it prove an abomination as in Iephtaes case Ludges 11.30 31 34
by Law in our Church cannot be Secondly Since the generall taking and first making of this Protestation the Government and Discipline of the Church hath been in strong dispute whether it should continue or no which had it been Protested against there had been no place for dispute which yet doth neither take off the friends of that side from asserting nor is used by the opposites to Prelacy to overbeare their Antagonists which had been the easiest and speediest way of victory if this Authors fancy had had truth in it Thirdly Under favour though as I shall make it appeare I am no friend to the foresaid things yet it was not rationall that the Parliament should include these things in their PROTESTATION for these things being establisht by Law and fixt in many of the members hearts aswell as Laws to desire men presently to abjure them before a full debating of them seemes a point of such rashnesse yea Tyranny as will not consist with the transcendent wisdom and Iustice of that Honourable Court Fourthly Nay further I conceive under favour that it would not have stood with the duty of that House to their Soveraigne of which I know they are most tender nor that respect that they owe to the Lawes of the Land to protest against things established by Law till the Law it selfe be abrogated for none may Protest in such a case further then they are free Subjects can challeng no more freedom then the Laws allow them where and while Laws do tye them they are in subjection and therefore could not in point of duty Protest against such things in such a manner to which the Lawes binds them The power of the House of Commons where this Protestation was framed is no doubt great far beyond my apprehension yet in this case I conceive their power over Laws is with the consent of the Lords and his Majesty to abolish them but not Protest against them while they are in force By all which Arguments its manifest that the Parliament neither did really nor could rationally intend in the Protestation to Protest against these things established by Law and if we suppose truly they intended it not this Author doth suppose still falsely that we are by our Protestation bound to reject and oppose them for its an old sound rule Oathes and Protestations are to be expounded according to the meaning of the framer and giver not of the taker else by a dishonest aequivocation any thing almost may be eluded therfor what the Protestation meant not we in the taking are not tied to And if this disputer should thinke this should bind us in the things mentioned though the Parliament intended no such thing but the contrary He may as well affirme that we are bound to maintaine his impendant Churches for whereas we Protest to maintaine the lawfull Rights and Liberties of the Subject and every person that maketh this Protestation he may infer but independancy is in his judgment a right and liberty of all Christians entring into this Covenant therefore we are tyed to maintaine it This inference hath lesse dissonancy from the letter of the Covenant then that of his about the particulars questioned yet though I beleeve hee hath as good a will to this as the former he dare not be so bold as to draw such a conclusion because though the letter may beare it yet the judgment of the compilers makes it manifest it was far from their meaning which reason likewise might have kept him from including the particulars in hand But now lastly he comes in with other quaeries What then shall men never reforme themselves but live and die Communicants c. Ans How doth this follow may not men Reforme themselves in these things unlesse they do it by vertue of this Protestation did not all that held these unlawfull before this Protestation was formed in their owne practise withdraw from these things so far as they held them unlawfull and against the word of GOD and so may and ought to do still though they be not included in the Protestation But to proceed this Author next brings in his Schollers questioning how it may appeare that the forementioned particulars are branches of Popery And he faines them speaking that if their Consciences were convinced thereof by the word of GOD then by their Protestation as well as by GODS word they were bound to renownce them Ans But by his leave he makes them speake what many will not and none ought to speake If these things be Popish then by the word of GOD we ought to renownce them indeed but by this Protestation we ought not unlesse they be Popery opposite to the Doctrine of the Church of England I my selfe must needs account these things or the most of them of the same alloy with many things by the Doctrine and Lawes of our Church already condemn'd and abolisht else I should not have been nor continued as in part I doe a sufferer for witnessing against them And I doe as earnestly desire Reformation of them as of any thing that little grace that I have doth asmuch Act that way to wrastle with the Lord for the rooting up of those plants which our heavenly Father hath not planted as any way but nothing ingaged by this Protestation but only by that allegiance which I owe to Christ and his word But some may say If you be against those things why doe you pleade for them Ans Mistake not I plead not for them but to cleare the sense of the Protestation that it may not be wrested to include them as it is by this Author of which wresting I see and feare manifest inconveniences First the Honourable Houses of Parliament are by it wronged and are thereby like to grow more opposite to the removing of the things here pleaded against and so as it is usually this making hast will hinder the work it aymes to further unlesse this conceit be seasonably corrected Secondly This misinterpretation will hinder many from entring this Protestation which remora of so good a worke had need be removed which this Answere may further Thirdly Many that have taken it are partly troubled because such things are yet suffered that they think they have Protested against which they think they should not only omit to Act but also by all meanes oppose partly I see men are taken off for praying for the abolition of such things as they conceive are already cast off by Protestation and are inclined by carnall violence under this pretence to do that in the Church which by a spirituall violence they should indeavor to prevaile for with GOD that so they may be prevailers with men to have publique corruptions purged by publique authority which is a safe comfortable and honorable way Lastly Some that think somethings in themselves lawfull and tolerable I find by this Protestation Protested to conceive them unlawfull as against the Protestation though in themselves indifferent As to instance though